Baul Philosophy Das, Thielemann Delhi, 2003

BAUL PHILOSOPHY
Baul Samrat Puma Das

Selina Thielemann
A.P.H. PUBLISHING CORPORATION

5, ANSARI ROAD, DARYA GANJ
NEWDELHI-110 002
Published by
SB. Nangia
A.P.H. Publishing Corporation
5, Ansari Road, Darya Ganj
New Delhi-110002
9 3274050
Email : aph@mantraonline.com
ISBN 81-7648-409-1
2003
Authors
Printed in India at
Efficient Offset Printers

NewDelhi-110 035
every human being. The tenets of Baul sadhana, if upheld by all, are
designed to accomplish the welfare of humanity, for it is through them
that man becomes able to turn truly human. And to bring over the
message revealed through the Saul's quest is the prime intention of this
book.
The Baul tradition comprises four branches representing different
approaches to the spiritual search: Aul, Baul, Sai and DarudiS. The
present account outlines the tenets relevant to the Baul gharana, to the
Baul branch of thinking. What is the essence of these essentials? The
English title of the book, Baul philosophy, may appear rather
straightforward. This title, however, has emerged as a more or less
inadequate attempt to translate our Bengali heading baul atma dariana
for the English-speaking reader. Baul atma. darfana in fact implies much
more than can be expressed in a bluntly translated 'Baul philosophy1. In
its literal meaning, the term dariana generally employed to denote
'philosophy1 signifies Vision1. Atma darsana hence is the vision of
atman, the vision of one's own self - the vision of one's own inner
being.
And it is this which constitutes the quintessential quest of Baul
philosophy: to obtain the vision of one's own inner being, to obtain the
vision of the divinity that rests at the core of man's inner being - in the
human heart. The Bauls therefore strive for attainment to the Supreme
Divinity within themselves, for attainment to die divine within man: ah,
where am I to find Him, the Man of my heart... The Man of the Heart
represents the Baul's sought-after truth, and it is man, it is the human
being whom the Baul worships as his most revered divinity.
In what manner does the Baul approach his spiritual search? On
which routes does he proceed, to what methods of questing does he
resort? - the present book should provide an answer to these queries.
Beginning with an introduction into the basics of Baul sadhana, the
course of the spiritual journey is followed up systematically and step by
step, offering insights into the fundamental processes and procedures of
the sadhana. Most importantly, these insights are for the first time
provided in published format from the insider's point of view. The
account thus should be of use to anyone eager to learn about the Bauls1
spiritual concepts, about their sadhana and philosophy of life - a
Ill
philosophy in which the essentials of many philosophies come to

confluence, a faith which absorbes the tenets of a multitude of faiths and
unites them into one single religion which is the religion of Man, the
religion of humanity,
BAUL SAMRAT PURNA DAS
SELINA THIELEMANN
Asaiha sukla ekadati
VS. 2059
20 July 2002
Contents
Chapter 1.
Chapter 2.
Chapter 3.
Chapter 4.
Chapter 5.
Chapter 6.
Chapter 7.
Chapter 8.
Chapter 9.
Chapter 10.
Chapter 11.
Chapter 12.
Chapter 13.
Chapter 14.
Chapter 15.
Chapter 16.
Chapter 17.
Chapter 18.
Chapter 19.
Chapter 20.
Baul
Baul
Man
Baul
sadhana: introduction
sadhana: sadhana tattva
and his personal attitudes
sadhana: attaining the inner vision
1
17
55
79
Bhakti bhava - The meaning of singing and

music - On the universal significance of Baul
sadhana
Baul darsana
Sadhana tattva and manusa tattva
Guru tattva
Manusa dharma and guruvada
Manusa tattva
Baul sadhana and manusa tattva
Nayika sadhana - rati sadhana
Car-cande sadhana
Self-awakening - deha-tattva
The Bauls1 cause
Sakti sadhana - Baul Tantra sadhana
Samgita sadhana
Guruvada
Bhava samgita - Intricate sadhanas
Self-control
Niskama prema sadhana
117
153
185
205
225
253
287
309
331
357
365
395
429
465
493
517
(1)
Baul sadhana: introduction
The word 'baul, in popular interpretation, is generally equated
with singing: with folk song of Bengal or, more concretely, with Baul
songs. The assumption that lbaul and BIul song' are simply synonyms
is so widespread that it has even found its way into language
dictionaries. Thus, the Sainsad Bengali-English Dictionary defines%baul
as 'one of a class of Hindu stoical devotees singing songs in a special
mode illustrating their doctrine; their song and mode of singing*
Notwithstanding further shortcomings, this dictionary definition suffers
from the same principal error that surfaces time and again in both
common language and current literature on the subject: it identifies the
Bauds only and alone with their songs,
Baul, however, is a complex philosophical concept that contains
much more than merely singing, mere song. The core signification of the
term %bauf is not music, but sadhana: the quest for self-realization, the
search for spiritual accomplishment. 'Baiif implies essentially sadhana,
and sadhana is the prime object in the life of a Baul. The Baul, of course,
does pursue the path of singing, but in reality that means he proceeds on
the path of sadhana through singing. What is visible - or rather audible -,
however, is the music, the song, while the sadhana does not enter the
consciousness of the outside observer. The listener perceives the
phenomenal reality - the tune, the song, the play of the musical
instruments, and the dance -, but he is not aware of the spiritual
substance at the heart of this phenomenal presence, because the spiritual
essence remains imperceptible for the outer senses and does not reveal
itself unless one strives for it And for this - to strive for the spiritual
essence - it needs sadhana.
Sadhana is the quintessence of the Baul's philosophical concept,
rather than music or singing as such. It is true that singing occupies a
central role in the Baul religion, yet music never becomes an end in
itself. Music is always associated with a higher spiritual goal, with a
goal for whose accomplishment music and singing act as a vehicle.
Singing therefore forms part of Baul sadhana as a prominent and
indispensable component. To reduce the concept of baul to the
phenomenon of Baul singing, however, not only represents a superficial
Baul philosophy
interpretation. Such over-simplification indeed does injustice to the Baul

faith in its entirety, since the core quest of the Baul is sadhawL
What is the object of Baul sadhanatt From which point is the
spiritual search taken ahead? Of what kind is the goal to be achieved? To
begin with, we have to raise the fundamental question that preceds any
spiritual inquiry: ko'ham - "who am I?1. This first and basic query - 'who
am I?f - is the key to the door that leads to self-realization, hence it
emerges as the quintessential question at the outset of all spiritual
pursuits. Knowing one's own self is crucial for the spiritual
emancipation of man, because freedom from the bonds of phenomenal
existence is found only once the knowledge of the inner self, of the
subtle spiritual essence indwelling in all beings, has been attained But
what does 'ko'ham? signify in the concrete? What does it bring on, this
primal question 'who am I?1 ?
The Upanisads say, loiow thine own soul1 - and this is more than
a mere indicator for the direction the spiritual inquiry needs to take:
Toiow thine own soul1 is indeed the answer to the question "who am I?1.
How is that? In his ultimate essence, man is a soul - man is his own
soul. To realize - that is, to recognize, to become aware of this soul of
his own is therefore man's very first step on the path of accomplishment.
Tarn evaikam Janata atmanam - Tcnow thou the one, the soul1 formulates
thus the initial requirement which stands in the beginning of the spiritual
search. What is it, however, that makes soul consciousness the
indispensable prerequisite for spiritual attainment? In what way does
that sought-after reality, the human soul, function? The Upanisads reply,
amrtasyaiSa sctuh - '(it is) the bridge (leading) to the Immortal1. The
human soul is the Immortal Being; it is the infinite within man, the inner
extension of the illimitable cosmic presence - the mirror of the universe
contained inside the heart of man. And to strive for this cosmic reality
that abides within the human heart constitutes the central quest of Baul
sadhaniL
For the Baul, self-realization is absolutely essential. What is more,
the Baul is well aware of the direction into which he has to proceed in
order to expect an answer to his query of Vho am I?1. In the same way
as the Upanisad advises, Who am I?.. .thus inquire within thyself, it will
be of great benefit'1, the Baul approaches his goal through inward

inquiry. According to Baul perception, ami - man's own self, the T * is
indwelled by an inner divinity referred to as the manermanusa, the 'man
of the heart1. The Baul identifies this maner manusa with the Supreme
Divinity: with paramatma, the Supreme Soul. This supreme divinity is
not an abstract, impersonal energy that loses itself in the undetectable
abyss of the universe. Rather, the maner manusa takes his abode in the
heart of man, at the center of the human self as the divine within man
which illumines the spheres of ami with the light of the Supreme Being.
To know oneself is to know this inner divinity, is to realize one's own
innate illimitability. Therefore, awareness of the maner manusa is the
first step on the path of Baul sadhana: the "man of the heart1 must be
recognized within the heart. It is from this initial point that Baul &dhanji
proceeds.
Once man has become conscious of the divine presence in
himself, he is sensitized towards the universal presence of the divinity.
The maner manusa must be known as abiding in the heart of man; then
only does the cosmic energy disclose its all-pervading rays before the
inner eye: The man of my heart is in my heart; because of this I see him
everywhere12. So what does man do in order to reach the inner divinity,
in order to arrive at his true inner self? He searches. fI wandered
everywhere, in search of him - : the Baul, in constant search for the
Man of the Heart, traverses countries near and far with the sole object of
meeting the aspired divinity. Rabindranath Tagore, one of the most
distinguished poets and thinkers of the 20th century whom Edward C.
Dimock appropriately characterized as 'the greatest of the Bauls of
Bengal'4, described the BauTs path of searching expressly yet beautifully
in one of his poems:
The man of my heart is in my heart; because of this I see
him everywhere...
I wandered everywhere, in search of him I would have listened to the words of his mouth, but I did
not hear -1 could not hear 1
2
3
4
Annapuraa Upanisad ! .40 koliam,.. \icarayantaiv vettham mahat tat phalam

Rabindranath Tagore, Gtabitan, 1,216
ibid
Dimock, E.C.; 1959; "Rabindranath Tagore - U e greatest of the Bauls of B e n g a ^ in
Journal of Asian Studies 19, pp.3 3-51
Baul philosophy
Today, I returned to my own country', and now I hear. I
hear his flute in my own songs.
Why then do you search, like beggars, from door to door?
You will not find him.
But come to me - look into my heart, look onto my two
eyes, and you will see him there.5
The core message is straightforward: why are you running about

here and there, searching for that which is your very own property - for
that which dwells in your very own heart. Yet what is seemingly simple
and easily comprehensibe is understood only once it has been
experienced, once the spiritual search has been accomplished after
completing its full course. Accomplishment, however, can be achieved
upon searching alone, because a destination can be reached only after
traveling along the way that leads towards it. Therefore, 1 wandered
everywhere, in search of him1 - the Baul spares no pains when he
wanders from place to place, from country to country, even though his
search ultimately takes him back to his own innermost realm.
Now, is this not a contradiction: why travel if the destination is
not a far-away object but lies at one's own door? No, there is no
contradiction at all. The distance may not require a journey, but
experience does, and without experience, the destination howsoever near
cannot be reached. 1 would have listened to the words of his mouth, but
I did not hear - 1 could not hear1: without the experience made through
the spiritual search, man is not ready to perceive the divinity in himself,
even in spite of the realness of the divine presence. And this is the
reason why man has to set out on his spiritual journey, because upon
return he would have gathered experience - the experience that makes
him sensitive towards the inner divinity, towards the presence of the
supreme transcendental reality in his very own self: 'today, I returned to
my own country, and now I hoar. I hear his flute in my own songs'.
Having found the way to his true self through the experience
made during the search, man is now able to recognize the Divine Being
at the core of his heart. Hence his admonition to others not to search in
vain, 'like beggars, from door to door'. But what then is the poet's advice
to those who are yet to accomplish their goal, to those who are yet to
5
Rabindranalh Tagore, Gitabitin, 1,216
meet the Man of the Heart? - "come to me - look into my heart, look onto
my two eyes, and you will see him there1. For he is the one who has
attained the vision of the inner divinity, he is the one who has realized
the futility of striving elsewhere for that which is found right there, in
his own heart. What is his tool of realization? - experience. It is the
experience of the divine which is made through sadhana, the
fundamental experience called forth by the spiritual quest. And once the
seeker has obtained this experience, once he has seen the course taken
by the path of attainment, he qualifies as guru.
Baul sadhana is determined by three essential components. These
three basic truths or tattvas are ami - one's own self -, tumi - "you1, that
is, the Supreme Divinity -, and guru - the master. The guru plays a
central role on the way towards self-realization, hence the extraordinary
significance Baul philosophy ascribes to the gum Rabindranath Tagore,
elaborating on the acquirement of soul consciousness, quotes an ascetic
from rural Bengal defining the basic tenet of his religion: '...we have
first of all to know our own soul under the guidance of our spiritual
teacher, and when we have done that we can find him, who is the
Supreme Soul within us'6. What the village saint intuitively knows is but
echoed in scripture: 'for the sake of this knowledge, let him only
approach, with sacrificial fuel in hand, a teacher who is learned in the
scriptures and established in spiritual matters. Unto him who has
approached in due form, whose mind is tranquil and who has attained
peace, unto that person let the knowing (teacher) teach in its very truth
that knowledge about the Supreme Being by which one knows the
Infinite One17.
The Baul regards the presence of a guru or spiritual master as an
absolute necessity. Without the gum, sadhana cannot be accomplished,
because it is the spiritual teacher through whom die link between ami
and tumi, between the self and the Supreme Soul is established. The
gunis task is to illumine the path towards realization of the individual
soul, which is the prerequisite for realization of the Supreme Soul, of the
6
7
Sadhana (Londoa* Macmillan and Co, Limited, 1914), pp.32f.

Mundaka Upanisad 11.2.12f. tad vijnanartham sa gunim evabhigacchet samit-panih
frotriyam bmhma-nistham // tasmai sa vidvan upasannaya samyak praianta-cittaya
Samanvitaya / yeniksaram pumsam veda satyam provaca tarn tattvato brahmavidyam//
Baul philosophy
Supreme Divinity abiding in the heart of man. For this task, the guru
alone is competent, because he is the one who has already achieved
awareness of his own soul, who has already taken the vision of the
divine in himself for which the seeker is still striving. That is to say, the
gunis certificate of qualification is his experience - the experience which
the seeker is yet to attain.
From the three tattvas - the self, the Supreme Soul, and the guru -,
the path of accomplishment becomes revealed. In what way? Tumi,
which is identical with the manor manusa, is realized as the Supreme
Soul - paramatma. This Supreme Divinity exists on one level, while on
another level, there is ami - the human soul. The human soul and the
Supreme Soul thus initially co-exist as two separate spiritual entities.
This state of apartness, however, is undesireble as it separates the
human soul from its own infinite essence, hence the dividedness needs
to be overcome. How is it overcome? - through sadhana. The principal
goal of sadhana is union: to unite the human soul with the Supreme
Soul, that is, to evoke the state of oneness of ami and turnip of the human
self and the maner manusa. This union is accomplished by attaining to
the Man of the Heart, that means by realizing the Supreme Divinity
within the heart and by establishing an inner harmony between that
divinity and one's own self- a harmony from which the aspired union
with the divinity arises. And to achieve this condition of harmonious
integrity is the elementary task of sadhana.
As a philosophical concept, sadhana requires a very complex
approach involving a variety of activities to be pursued if the spiritual
search is ultimately meant to bear fruit. The preliminary stage of
sadhana, the first and basic implementation of the spiritual fundament is
known as aropa sadhana. Aropa sadhana means to instate one's own
spiritual readiness for the path ahead, and thereby to meet the
prerequisites for the onward search. In the concrete practice of Baul
sadhana, the initial requirement is vayu dharana: control of vayu, the
vital air.
In order to appreciate the full significance of breath control as the
most imperative task in the practice of sadhana, one needs to be aware of
the crucial role vayu plays as the prime sustainer of universal life. Vayu,
air, is understood as the fundamental principle by which the world is
held together, and whose persistence ensures the continuity of lifeUpanisads describe vayu as a linking thread that connects all spheres of
being and maintains the vital spirit of life in all beings: \ . .Air verily.. .is
that thread By air verily.. .as by a thread this world, the other world and
all beings are held together'8. Vayu is the medium necessary for
existence in its entirety. Without vayu, none could live or breathe, and
there would be no interaction between individuals, no flow of emotions
- no life, no existence at all. Vayu functions as the core substance of
being, as the quintessence of life, and hence must be given prime
importance in each and every spiritual effort.
Vayu - the universal spirit, the breath of the universal self - is
represented in individual beings by prana - the vital breath.9 In the same
way as vayu acts as the principal medium to sus' ain life in the cosmic
dimension, this function is taken over by life-breath in the microcosm of
the individual self. In the Upanisads it is said, fthe gods breathe along
with life-breath (prana), as also men and beasts; the breath is the life of
beings. Therefore, it is called the life of all*10. Elsewhere prana, the
breathing spirit of life, is equated with Brahma, the Supreme Being.11
Accordingly, vayu and prana dominate over any other vital principles
and thereby constitute the fundament of cosmic law: '...As breath
(prana) holds the central position among the vital breaths (prana12), so
does air (vayu) among these divinities13; for other divinities have their
decline but not air. Air is the divinity that never sets'14. Both vayu and
prana are regarded as the all-absorbent medium which encompasses the
universal energies in their entirety; and it is vayu that absorbs the
Brhad-aranyaka Upanisad 3.7.2 ... vayur vai...tat sutram; vayuna vai.. .sutrenayam ca
lokah paia ca lokah sarvani ca bhutani samdrbdhani bhavanti...
9
cf. Chandogya Upanisad 5*14.1 and 5.19.1
10
Taittiriya Upanisad 2.3.1 pranam deva anuprananti, manusyahpa&vaS ca ye, prano
hi bhutanam syuh, tasmat sarvayusam ucyate, sarvam eva ta ayuryanti...
11
Kausitaki-Brahmana Upanisad 2.1 prano brahmeti
12
prana denoting the five vital breaths collectively, viz. prana, apana, samana, udina,
vyina
13
the cosmic divinities, viz. earth, fire, sky, sun, water, moon
** Brhad-aranyaka Upanisad 1.5.22 sa yathaisam pmnanam madhyamah pranah, evam
etasam devatinam vayuh / nimlocanti hy anya devatih, na vayuh / saisanastamita
devatiyad vayuh / /
Baul philosophy
elemental forces, while the perceptive faculties of the individual self15

are contained in prana:
Air (vayu), verily, is the absorbent; for when a fire goes
out, it goes into the air. When the sun sets, it goes into the
air, and when the moon sets, it goes into the air. When
water dries up, it goes into the air. For air, indeed, absorbs
them all. This, with regard to the divinities [viz. air, fire,
sun, moon, water]. Now, with reference to the self: breath
(prana), indeed, is the absorbent. When one sleeps, speech
goes into breath; sight goes into breath; hearing goes into
breath; the mind goes into breath. For breath, indeed,
absorbs all this.16
That is to say the bodily functions cannot work without prana, just as
the cosmic order cannot persist without vayu as its vital ftindament17 It
is for this very reason that, if man wishes to gain control over his mental
and physical faculties, he needs to first of all acquire the ability to
control the vital air - and this is achieved through vayu dharana
(restraining the breath), the initial stage of sadhanH
The importance of vayu dharana as part of Baul sadhana is not
merely a theoretical tenet of Baul philosophy; it becomes reflected in the
term 'haul as such. The word %bauf is a linguistic derivation of 'bitula\
which literally signifies 'crazy1, 'mad1 or 'insane1. It is in this connotation
that the term 'bauT is commonly perceived To the Baul, however, the
word 'batuld carries a deeper meaning, and the Baul's interpretation of
'batula* is not only logical in its etymology, but reveals a profound
insight into the fundamentals of sadhana. The Baul explains the word
'batute as composed of two segments: the syllable b-9 which stands for
15
According to Upauisadic theory, the perceptive faculties are identified with

corresponding cosmic principles: life-breath with air, speech with fire, sight with the
sun, hearing with water, and the mind with the moon (cf. Brhad-aranyaka Upanisad
1.3.12fT.). Prana, the vital breath, is regarded superior among the bodily functions in
the same way as vayu is the superior cosmic principle.
16
Chandogya Upanisad 4.3.1-3 vayur vava samvargah, yada vi agnir udviy&ti, viyum
evapyeti, yada suryo'stam eti viyum cvipyeti, yada candro'stam cti viyum cvipycli
(1) yadipa ucchusyanti, viyum evSpiyanti, viyur by cvaitan sarvin samvrnkte, ity
adhidaivatam (2) athadhyatmam - prino viva samvargah, sa ysda svapiti prinam eva
vig apyeti, primm caksuh, pranam irotram, prinam manah, prino by cvaitin sa/vin
samvrnkte iti
17
on the vitality of prina, cf. Brhad-aranyaka Upanisad 6.1 and Chandogya Upanisad
bayu (i.e. vayu), and fri/a, meaning tula- 'to raise1. The core implication
of'batula* (or *ba-ula\ i.e. 'bauf), therefore, is 'bayu tul3: to raise, or lift
up, Ae vital spirit^The Baul is accordingly understood as the one who is
able to raise - that is, to rouse - vayu, and to obtain this capacity is the
prime object of vayu sadhana.
The second, more widely known connotation of the term 'haul,
which is derived from the literal meaning of 'batula* as a synonym for
s
pagala% fmad1), is likewise embedded in a larger philosophical concept.
The Baul does indeed regard himself as crazy - but his state of being
crazy is not caused by any material reason. The Baul is crazy for the
sake of God.
Some are mad after wealth
and others for glory.
Some go mad
with poverty,
and others with aesthetic forms,
the flavours of feelings.
Some arc madly in love.. ,18
- in the same way as a person whose thinking is determined by material

motives madly desires to acquire one thing or another, the Baul becomes
mad in search for his inner divinity. Just as someone with a material
mind goes crazy about money, or about a property, or a woman, the
Baul goes crazy about God - and this is what is called lbauliy2 in the
sense of 'pagaliyH, or 'pagalS: the one who is mad for the sake of God
More than that, 'bauliyS means to be mad for the sake of God alone, and
not for any other object.
What is it that arouses such madness? It is devotion, singleminded devotion directed at the target of one's aspirations: devotion to
God. Vaisnava theology holds that a person endowed with devotion
exposes all symptoms of 'pagalS, of being mad: 'sometimes they weep
because of permanent anxious thoughts about (him), sometimes they
feel overpowered and delighted and talk about his transcendental acts.
They sing, dance, constantly practice (his service); (attaining) supreme
18
Anon, quoted in Deben Bhattachaiya, The mirror of the sky (London: Allen &
Unwm, 1969), p.42
1o
Baill philosophy
bliss, they remain silent119. The Baul echoes this sentiment when he
says, fand some of those who go mad / only laugh or cry. / The glamour
of madness is great'20. Engulfed in persistent thoughts about the Man of
the Heart and knowing no other end than to attain to the Divine Being
that rests in himself, the Baul has become crazed with devotion and
pursues his goal with mad intenseness: "mad am I; for the lack of that
Man I madly run about'21. Yet without this madness, attainment were a
vain illusion, because it is the one taking his spiritual search to its
ultimate extreme who can develop the devotional intensity needed to
ensure the spiritual success.
What does spiritual success consist of? The spiritual search
becomes fruitful once oneness with the inner divinity is established,
hence the core task of sadhana is to bring about the union between the
individual soul and the Supreme Soul. And the primary rule in order to
effectuate this object is vayu dharana, which is practically accomplished
through breath-control or pranayama: 'this is the rule for achieving this
(oneness), control of the breath...' 22 . The special emphasis laid on
pranayama as an indispensable constituent of Baul sadhana is explained
by the essentiality of vayu as the vital medium of existence. Since vayu
indwells all living beings as prana, the vital breath fiinctions as the basic
law of life: 'from whom the sun rises and in whom it sets; in truth from
breath (prana) it rises and in breath it sets. Him the divinities made the
law, he only is today and he is tomorrow also"23. Therefore, if man
wishes to attain to his highest goal, he has to start his spiritual efforts
from the primal stage of sadhana, which is pranayama: \ . .therefore let a
man perform one observance only. He should breathe in and breathe
out....
19
Bhagavata Purana 11.3.32 kvacid rudantyacyxxta-cintayakvacid dhasanti nandanti

vadanty alaukikih, nrtyanti gayanty anuSlayanty ajam bbavanti tusnim pararn ctya
nirvitah
20
Anon, quoted in Deben Bhattacharya, opxit., p.42
21
Baul song, quoted in Kshitimohan Sen, "The Baul singers of Bengal", in
Rabindranath Tagore, The Religion of Man (London: George Allen and Unwin Lid.,
1931), appendix i,p.216
22
Maitri Upanisad 6.18 tatha tat-prayoga-kalpah priniyamah...
23
Brhad-aranyaka Upanisad 1.5.23 yatag codeti suryah astam yalra cs gacchaU to
pi5nadvae$audeti, pmne'stam etit tarn devii caknre dhannam sa evidya sa uivah
24
ibid tasrnad ekam eva vratam caret, prinyic caiva, apanyic ca...
11
In practice, pranayama has to be executed in upward direction.

That is to say, the vital air needs to be drawn from the lowest level
towards the upper regions of the spiritual body. This convention follows
the principle of reversal of currents, which is fundamental to Baul
sadhana. What does this principle signify in the concrete? By nature,
currents flow in downward direction governed by the law of gravity. A
plant, however, reverses this natural downward flow by directing the
water upwardly from the root into all its branches, leaves and petals.
This capacity of the plant to reverse the direction of the natural flow is
essential for its survival, because only in this manner the plant is able to
obtain the life-giving liquid. Just as the plant reverses the downward
flow of the water, in the same way pranayama entails reversal of the
downward course taken by the vital air, and that means to direct the
breath upwardly from the lower to the upper bodily circles.
To effectuate reversal of the vital current is the core implication of
Baul sadhana. What succeeds once this reversal has been accomplished?
For the plant, transcending the rules of gravity becomes a matter of utter
survival. For man, however, to master this basic requirement of sadhana
opens the way to a higher level of spiritual accomplishment: it leads to
cidananda, to spiritual consciousness and delight of bliss embodied in
the Divine Being. And this Supreme Divinity, cidananda - the source of
the most sublime delight of bliss, is identified with the maner manusa,
with the Man of the Heart. Once cidananda is evoked, once the presence
of the highest reality is called forth, man has readied himself to meet the
Supreme Man and thereby to fulfill the central quest of his sadhana.
Sadhana, if earnestly pursued, results in a state of absolute
pureness. This purity, however, needs to be attained on the inside - that
is, man has to become completely purified from within. Inward
purification as the primary task of sadhana is realized in deha-tattva, the
reflection of the cosmic truth within the human body. To achieve inner
pureness, it is necessary to direct one's outward attentiveness towards
the inside so as to open the inner sight for the Infinite Reality that
indwells the microcosm contained in the human body. Inward
attentiveness is therefore the quintessence of deAa-tatfva, and as such is
imperative in order to reach the level of parama-suddha, of the
absolutely pure. Accomplishment of this ultimate state becomes feasible
only once all spiritual activities are turned inwards, because attention
12
Baul philosophy
focused inwardly enables the mind to fully assemble and to secure

sufficient power of concentration to recognize the inner divinity.
How is this level of concentration established? - through dhyana
(contemplation) and japa (incantation). However, dhyana and jap a are
employed effectively only if they are directed inward, since it is in this
manner that concentration can be gathered. For the purpose of
accomplishing the required state of attentiveness, much emphasis is
given to the implementation of the proper sitting-posture, or asana:
"Holding the body steady with the three (upper parts, i.e. chest, neck and
head) erect, causing the senses and the mind to enter into the heart, the
wise man should cross by the boat of brahma all the streams which
cause fear'25. Establishment of the correct asana forms the task of the
initial stage of sadhana, that is, aropa sadhanM, Here, the prime objective
is to achieve concentration of mind by way of controlling one's physical
faculties. And for this, it is essential to control the vital air, to exercise
full breath-control through the correct breathing-technique: "Repressing
his breathings here (in the body), let him who has controlled all
movements, breathe through his nostrils, with diminished breath...126.
Consequently, the foremost requirement in order to establish the
preliminary basis of sadhanM is vayu sadhani.
Vayu sadhana is the quintessence of Baul sadhanM; it is the BauTs
sadhanM, the fundamental spiritual pursuit from which the way of
accomplishment is gradually built up. The Baul regards himself as the
root of vayu, as the one who is capable of raising the vital spirit - as
already indicated by the term 'haul in its etymology of Vayu tolS. Yet
the concept of reversal becomes significant once again: for the Baul, the
root is located on the top while the branches are below - reverse to the
shape of the tree whose root sits at the bottom while the branches
expand upwardly. What is the meaning of this inverse configuration?
The Upanisads say, 'With the root above and the branches below
(stands) this ancient fig tree, That (indeed) is the pure; that is brahma.
That, indeed, is called immortal. In it all the worlds rest and no one ever
25
vetavatara Upanisad 2.8 trirunnatam sthapya samam iariram hrdindnyiw manasi

samnivefya / brahmodupena pratareta vidvin srotamsi sarvini bhayivahini
26
SvetaSvatara Upanisad 2.9 prinan prapidycha samyukta-ccstatf ksine prine
nasikayo' cchvasita
Baul sadhana: in troduction
13
goes beyond it. This, verily, is that' 27 . While the terrestrial tree - the
physical plant - grows with its roots inside the earth and branches
extending towards the sky, the cosmic tree of life - that is, the supreme
transcendental reality which is immaterial and imperceptible by the
senses - has its roots above and branches below: it grows upside down.
Why is it so? Because that tree which represents the cosmic order
has its roots in brahma, in the all-pervading spirit of the universe, but
these roots are unseen as is the ultimate reality itself. This metaphysical
tree is rooted in the ultimate reality, and more than that, the root is the
ultimate reality, while the branches embody the elemental forces
emanating from the supreme reality: \ . .the three-footed brahma has its
root above. Its branches are space, air, fire, water, earth etc,... 1 2 8 . The
root being the highest truth, it naturally resides on top. To realize and
acknowledge this fundamental fact as the Bauls have done is essential
for the accomplishment of sadhana.
Progress on the way of accomplishment can be attained only if the
stage of learning is properly established. This initial stage, in which the
seeker becomes fully absorbed in the role of the learner, is of vital
importance for knowledge to be imparted. In the same way as the guru,
the spiritual master, occupies the foremost position in the life of the
striver, for the latter, the stage of pupilage provides the basis upon
which the fundament of sadhana is raised. The stage of learning,
therefore, constitutes the quintessential phase of the spiritual search.
What is more, the presence of the guru is imperative, for only the guru is
competent to provide the necessary guidance. In order to turn attainment
into a feasible object, however, it requires the joint efforts of both the
learner and the master.
The practice of sadhana is carried forward by three essential
components through which attentiveness is increased: japa (repeated
muttering of prayers and sacred formulae), tapa (austere endeavor), and
mantra (the sacred formulae recited in japa). Again the function of the
guru is of utmost significance in this context: it is the guru who enjoins
27
Katha Upanisad 2.3.1 uidhva-mulo'vak-sakha eso'svatthas sanatanah, tad eva

gukram tad brahma, tad evamrtam ucyate / tasmin lokah iritah sa/ve tad u natyeti kas
cana - etad vai ted//
28
Maitri Upanisad 6.4 tripad brahma Sakha akasa-vayi'-agny-udaka-bhumyadaya...
14
Baal philosophy
on the way of japa and who imparts the relevant mantra. Concentration
on the mantra and continuous effort in the pursuance of japa lead to
inner purification and to the establishment of successively higher levels
of spiritual accomplishment. The quintessential mantra, which becomes
relevant once a state of complete purity has been attained, is the
bijamantra, or 'seed-formula1. Central to Baul sadhana, the bijamantra
contains the core substance of the cosmic reality through which the
Supreme Power is revealed. Therefore, the monosyllabic bijamantra is
regarded as the most sacred essence carrying the divine truth, hence its
key position in the attainment of sadhana.
Of what kind is the fruit brought forth by sadhana} Wholly
practiced sadhana leads to strength {sakti), liveliness (jivanata), and
dynamics (tana). Strength, both mental and physical, is the primary
result gained when sadhana is properly performed. The energy attained
through sadhana gives rise to vigor and liveliness, and moreover
furnishes the body with the needed vitality. In order to establish the vital
energy in the first place, however, it is essential to execute sadhana in its
entirety, starting from gross level, sthula sadhana, and proceeding
further to the highest and most sublime stage. Sthula sadhana - the first
and initial, hence basic sadhana - is thereby of special importance,
because it is from here on that the fundament is built upon which the
successively higher levels of realization are reached. That is to say, only
when sadhana is thoroughly pursued at gross level it becomes possible
to progress towards a higher end. And more so, it is only after
accomplishing the first stage, sthula sadhana, that strength and vitality
are obtained; it is only after establishing the fundament that the spiritual
power arises which is crucial in order to attain to the Supreme Divinity.
But what does this spiritual potency actually embody?
Spiritual power or potency - sakti - reveals itself in two aspects:
that is, hladini sakti and purusa Saktu representing the two elemental
forces epitomized in the female and male energies. Hladini iakti
basically relates to nan bhava, to the emotions and sentiments associated
with the female divine energy. In its literal meaning, hladini iakti
signifies the 'blissful energy1, and as such embodies one of the three
fundamental saktis - namely existential, conscious, and blissful emerging from saccidananda, from the three essences sat (being), cid
(consciousness) and ananda (bliss), Vaisnava theology identifies hladini
Baul sadhana: in troduction
15
ia/rti with cidananda, with consciousness of bliss: 'this hladini-akti is

joy itself and at the same time causes joy in others in that it has as its
nature the fully conscious tasting of bliss 129 . The second aspect of iakd
is punisa sakti, the male divine energy, which is specified by Bauls and
Vaisnavas likewise as krsna Sakti.
On the philosophical plane, the representation of die fundamental
spiritual energy by the two primal potencies, viz. hladini akti and krsna
Sakti, becomes relevant in two ways immediately affecting the course of
the spiritual quest. Firstly, the human soul is always identified with nari
bhava, and the Supreme Divinity with punisa 6akti. Consequentially,
any human being approaches the divinity with the female attitude
inherent in the human soul. The Vaisnava perception has made this
explicit by accepting Lord Krsna as the only male residing in
Vmdavana: because every human, man and woman likewise, relates
himself or herself to the Supreme Divinity with nari bhava. To take the
point further, man - that is, the human being, the human soul - is
eternally linked with the Supreme Being as His hladini Sakti, for the
Supreme Soul could not persist without the vital energy of bliss
embodied in the human soul.
What is more, this hladini sakti which sustains the Supreme
Reality is an inherent potency, and this is the second important
connotation: hladini sakti is implied in krsna Sakti. Vaisnava theology
affirms that rin the human arena as in the transcendental play Krishna's
inherent hladini-Sakti takes part' 30 , signifying the conjunction of the two
gaktis in a most sublime manner. Represented in Vaisnava mythology
through the divine sports of Lord Krsna and his consort Radha, the
cosmic game becomes manifest in the ever-continuing play between the
human and the divine, between the individual soul and the Supreme
Soul, between the two fundamental universal potencies coming to
confluence in that highest transcendental truth which rests in the heart of
man as the ultimate spiritual essence.
29
Shrivatsa Goswami, "Radha: the play and perfection of rasa", in Hawley, John
Stratton and Donna Marie Wulff (eds.), The Divine Consort (Berkley: Religious
Studies Senes, 1982), p.75
30
Shrivatsa Goswami, op.cit., p.76
16
Biai philosophy
But the core quest of the cosmic play is union - union of the two
gaktis; union between man and the Supreme Divinity, that is, man's
union with the maner rnanusa, man's union with the divinity abiding in
his very own heart. And to establish this union is the quintessence of
sidhanH
(2)
Bail! sadhana: sadhana tattva
Baul sidhana is the sadhana of mankind; it is man's sadhana.
What the Bauls have realized and what determines their spiritual
approach is in reality a basic truth of human religious pursuits: the fact
that the divinity worshiped by man rests within man. That is to say, the
deities venerated in temples and mosques, in churches, in sanctuaries in any sacred place for that matter - are but the outer extensions of the
true divinity that dwells in man's own inner being. To the Baul, this
indwelling divinity is known as the mancr manusa - the 'man of the
heart', because he resides in the heart of man. This mancr manusa
signifies the worshiped divinity, the very divinity whose service is
rendered by the faithful anywhere, in holy locations of any land. The
Baul worships this inner divinity whose abode rests at the core of the
human heart; it is this divinity towards whom he directs his
attentiveness, in whom he believes, whom he adores. Where does this
worshiped divinity, where does the mancr manusa dwell? The inner
divinity resides within the human body. Therefore, the Bauls revere the
human body as the deha-mandira9 the body representing the temple of
the inner divinity, as it is the sacred abode of the Man of the Heart. And
the quest for knowing That Man who dwells inside the human body, the
quest for realizing that inner divinity constitutes the core of sadhana.
What does the quest for knowledge of the inner divinity imply in
its essence? Apprehending the truth of the Supreme Man abiding in his
own heart, man strives to know That Man, so that he becomes able to
sustain the divinity within himself. Once his awareness of the inner
divinity is raised, man is moreover ready to inquire into the nature of his
own self and thus to recognize his own inborn personality Having
realized this- that is, having acquired consciousness of his own souf
man is sensitized to see himself in relation to the inner divinity todetect
how much there ,s difference between Wmself and T t a Man^n ordeto
tfttm to tta. goal, however, the presence of the sadgm,, of heproper
spmtual master is very essential Without .he guidance proved %Te

master, it is not possible to easily move ahead on the path of realization.
18
Ba til philosophy
Why is it so? The Bauls, in their spiritual pursuit, follow the

sahaja path - the simple, or spontaneous, way which implies attainment
accomplished solely through living spiritual experience. Progress on the
sahaja path becomes achievable only through the example set by the
sadguru, by the one who is familiar with the course of the sahaja path
and who himself proceeds on it. It is the sadguru, equipped with the
knowledge bora of the experience of his own sadhana, who qualifies to
easily instruct the seeker on the requirements of sadhana, because it is
him who knows where to find the Divine Being at any one time. Knows
it by virtue of what attribute? The first and foremost requirement in
order to discern the divinity is concentration of mind: gathering all
thoughts into one. Focused attentiveness is the prerequisite upon which
the mental chord with the divinity can be established. What is the
reason? The mental link, as any connection between two poles for that
matter, is sustained only for as long as a certain power continues to flow
between the two poles, and this flow of power is activated through
assembled attention. Consequently, the object of sadhana is to evoke and
establish the communicative power on the spiritual level, and thereby to
tie the mental chord between man and his inner divinity.
There is a very easy way to explain this. It functions like a
mobile telephone, through which one can communicate in
any situation, over any distance - be it fifty kilometers, or
one hundred, or two hundred, or one thousand, still we can
speak over the phone. Just like this, there is power within
us, and in order to awaken this power, one performs
sadhana. Practicing sadhana so as to know where our mancr
manusa dwells, where our maner manusa goes - to realize
this, there is no need for contacting Him over the telephone;
it is sufficient to recognize Him in one's own self. To
properly recognize Him in one's own self means to become
one with Him. And to become one with Him signifies union
of atma and paramatma, union of the soul with the Supreme
Soul.
Literally, sahaja means 'easy1 or 'easily understood1; 'innate1, 'natural1; 'instinctive1,

'spontaneous'.
Baul sadhana: sadhana tarn a
19
To unite the individual soul with the Supreme Soul represents the
primary goal of sadhana. However much success is achieved in this
task^ that much one gets to taste the experience of bliss. But bliss does
not arise all by itself. To evoke the state of absolute bliss requires both
time and discipline. Discipline is an important factor of sadhana, and it is
only upon acknowledging the need for discipline and consequently
practicing discipline that the aspired goal moves within reach, hence
remains easily attainable. What is that to say? Basically, fulfilling the
object of sadhana is not an extremely difficult task, depending upon
onefs own disposition: if one approaches the divinity with sahaja bMva,
then the divinity too becomes sahaja - that means, easily accessible,
whereas when one remains strenously inclined, the Divine Being is even
more difficult to be approached. In that case, the divinity does not
become easily revealed, and divine grace is not attained
So which is the way that leads to grace? In order to partake of
divine grace, it is necessary to first of all renounce one's own selfish
propensities. Once selfishness has been abolished through spiritual
discipline, what results? As soon as the human self gets freed from the
bonds of egoism, the indwelling divine energy becomes fully released
and spreads within the human body. In consequence, man's actions
come to be guided by the inherent divinity, which assumes moreover
control over the bodily functions. Man is thus enabled to assess his
physical capacities, since it is the inner divine spirit from which
directions are received as to where which bodily functions work or
work not Through control exercised in this way, it becomes possible to
maintain one's proper physical condition by performing the relevant
asanas (postures or physical exercises) according to the concrete
requirements of the body.
The human body, however, is but a physical manifestation, a
material truth, hence it is as such not the ultimate reality. Of what kind is
the ultimate reality? It is tumi - "you1, that is, the Supreme Divinity. And
this 'you1 is who? - the maner rnanusa who resides in the heart of man.
This inner divinity, which is invoked by abstaining from selfindulgence, enters the center of human consciousness as soon as the
space has been vacated by man's own ego. Once tumi has fully
penetrated the spheres of man's awareness, the divine energy becomes

discernible, revealing itself visibly before the inner eye. But in what way
20
Baul philosophy
is the divinity revealed, how does it turn visible0 The Supreme Soul.
paramatma, indwells the human soul as the jyotirrnayi puru*a. the
Radiant Man who illumines the inner self of the human being. What is
His radiance made of? - light. Through light, the Luminous Man
becomes lustrous. It is in light that the Supreme Divinity becomes
manifest; it is as light that the Supreme Soul emerges to be seen by the
inner eye, and it is in the form of light that this Supreme Being settles
within the human self Therefore, the Upanisads say. 'now the light
which shines above this heaven, above all. above even thing, in the
highest worlds beyond which there are no higher, verily, that is the same
as this light which is here within man1",
Upanisadic knowledge occupies an important and predominant
position in Baul philosophy, and the Bauls emphasize the significance oi
Upanisadic theories even more when they saw the story oi the
Upanisads is the Baul's story. Baul philosophy carries the essence of the
four Vedas contained in the Upanisads, hence Baul thought reflects the
Vedic knowledge in its entirety. But whereas Veda and Vedanta are
theories that become accessible through thorough study, the Baul
requires more than mere reading. The Baul holds his knowledge attested
by experience, hence he is sanv jnanerjnanl - the connoisseur oi all
knowledge, that is, the one who is experienced in all knowledge -, and
this is the attribute through which he becomes a Baul. Baul means to
become completely immersed in whatever knowledge one acquires; to
become engrossed in the emotional experience of that which is
theoretically realized. And what is the essence of this knowledge taught
by the Vedas and the Upanisads, which is the Baul's core message 0 It is
the experience of the Supreme Divinity inhabiting each and every
manifest reality - the knowledge of the Supreme Man's omnipresence.
Man derives his energy but from the power of this indwelling
divinity. Once the divine spirit has settled within, man becomes aware oi
the intrinsic kinship that exists between himself and everything around
him; he becomes able to discern his own self everywhere in his
surroundings. Recognizing himself in everything means that man
Chandogya Upanisad 3.13.7 attui yadatah pan) duo jyonrdipyaic \ isvauh prsthesu.
san'atah prsthcsv anuttamesuttamesu lokcsu, idam vava tad yad idam asminn untah
puiusejyotih
Baul sadhana: sadhana tatt\ra
21
realizes his own permanent essence, which is immaterial. The human

body is but a transient manifestation, one of the many homes in which
the Supreme Reality abides for a certain limited period of time. That is to
say. the illimitable truth is permanent and unchangeable, though
unmanifest, whereas its finite manifestations are of temporary duration.
In order to evoke this infinite reality, spiritual effort is needed, because
the presence of the Supreme Soul within the abode of the human soul that is. within man in his physical concreteness - is accomplished
through spiritual attainment. It is once man has achieved the frill state of
inner immaculacy, once the human soul has become entirely purified,
that the Supreme Soul is ready to unite with the human soul, hence that
the infinite reality becomes attainable. And to effect this level of
accomplishment is the essence of Baul sadhana.
What is the prerequisite in order to achieve accomplishment? It is
dhyana - attentiveness, contemplation. Dhyana is necessary if the
presence of the inner divinity is to be maintained within the self, for
without dhyana, the divine spirit disappears. As long as man remains
spiritually dormant - that is, inactive - he cannot attain to the Supreme
Being, because during this state of inattentiveness the divinity rests in
places other than the unwary human being. Therefore, as long as the
condition of spiritual sleep persists, neither union of the individual soul
with the Supreme Soul is accomplished nor, consequently, is man
granted the experience of bliss that arises from this union. Upon
renouncing dormancy, however, dhyana is evoked, and once immersed
in contemplation, man realizes the infinite nature of the Supreme Reality.
Then, man's own limited physical presence becomes irrelevant in the
light of the divine brilliance emerging from the jyotirmaylpurusa, from
the Radiant Man in whom is embodied the energy of the most sublime
consciousness of bliss - cidananda sakti.
What is more, contemplation on this cidananda sakti, on the
power of conscious bliss, leads to the understanding of the divine allpervasiveness, to the cognizance of the fact that the same divinity which
abides in the heart of man actually dwells in the entire universe. It is the
material manifestation alone whose presence remains restricted to one
respective place, whereas the infinite truth is omnipresent. Having
arrived at this realization, what is man's ensuent reaction? He now

discovers that his home is everywhere, that everyone, everything is his
22
Ba til philosophy
own, hence that he is meant to dwell amidst all. And this is the reason
why the Baul does not remain in just one place but takes his home
everywhere, with everyone: because that which is the true essence
resides everywhere; because humanness abides in every human being,
in every animal - in everything. The one whose soul has not been
purified may fail to acknowledge this basic fact, yet the truth itself
prevails as a fundamental cosmic law.
So what is it, this ultimate essence? It is man, it is humanness.
Rabindranath Tagore points at the supremacy of humanity as the core
universal principle when he explains The infinite personality of Man comprehends the
Universe. There cannot be anything that cannot be
subsumed by the human personality, and this
proves that the truth of the Universe is human
truth... This world is a human world... We have to
realize it through our emotions and activities. We
realize the Supreme Man who has no individual
limitations through our limitations.. .Truth, which
is one with the Universal Being, must essentially
be human. .
- and this Universal Being, this Supreme Divinity is none else than the
Supreme Man, whom the Baul reveres as the manermanusa. Man is the
highest divinity worshiped by man, even if the act of worshiping may
assume symbolic form.
Just as when we perform puja in a temple: before
worshiping, we prepare and clean up the spot, apply tulasi
leaves, flowers, Ganges water, incense, anything - thus
creating a proper environment. Once these surroundings
have been arranged, then we begin the puja in the way a
priest does. So then what deity am I worshiping? It is an
earthen image which I have prepared for worship. But who
was there in the first place to prepare this earthen image? At
first, there was man. Just like Krsna - he assumed human
form. Radha - she assumed human form. Jesus - he assumed
3
from a conversation between Rabindranath Tagore and Albert Einstein, in

Rabindranath Tagore, The Religion of Man (London: George Allen and Unwm Ltd,
1931), appendix 2, pp.222fT
Raul sadhana: sadhana tattva
23
human form. Mohammad assumed human form, &iva

assumed human form. They all appeared in human form,
none came in the form of a deity - that is to say, no god is
perceived as an abstract divinity.
Why is the human mind not ready to accept the Supreme Reality
as an abstract divinity? Why is it that the Supreme Being is worshiped
by man in human - albeit superhuman - form? Because man cannot
relate himself to an impersonal energy. In order to tie the emotional bond
with the divinity, hence in order to accomplish the aspired union of the
human soul and the Supreme Soul from which arises the taste of
ultimate bliss, man needs to be on one and the same level with the
Supreme Divinity - that is, with the Supreme Man:
God and the humans have to be on the same
level...There must be a one-level relationship.
Either you have to rise up to the transcendental
realm, or God has to descend to the phenomenal
realm.4
Therefore, whatsoever divinities man venerates, he tends to contemplate

upon them in their human aspect rather than as spiritual abstractions. Yet
in the actual practice of worship, very often concrete deities are resorted
to, material images served in the physical surroundings of a temple or
sanctuary. Why is that? Because worship of the true divinity, of the
Immaterial Man, presupposes an already advanced stage of spiritual
accomplishment on the part of the worshiper, who needs to have
acquired the ability to recognize the Supreme Reality in its foil, infinite
essence. The true divinity, therefore, can be approached only by those
who have reached the required insight into the inner core of the
transcendental truth.
But what happens to those who are yet to achieve this level of
accomplishment that enables them to comprehend the eternal nature of
the Infinite Reality? How do they worship the Supreme Divinity? They
resort to concrete symbols - to symbols that are finite and limitable,
hence intelligible for the material mind. These symbols are not timeless
Shrivaisa Goswami, in an interview with Steven J. Gelberg, Vrindaban, 12 March

1982
24
Baul philosophy
and all-pervading as is the transcendental truth embodied in them; they

represent physical realities that are bound to any one place at any one
time. Therefore, these symbols can be approached directly in a linear
way, without the need for entering the sublime spiritual dimensions
through which the transcendental core is accessed A deity in a temple is
a very much concrete reality, a symbolic manifestation of the human
being to whom man can speak, whom he can attend to, to whom he can
communicate his feelings in an immediate manner - and whom he can
keep locked in the physical enclosure of the shrine. That means - there,
in this very temple where it is installed, the deity can be seen, not
anywhere else.
But that is not the nature of the true divinity, of the Supreme Man
who is omnipresent, hence can be perceived everywhere, in everything.
It is this wakeful, conscious divinity from whom the cosmic power
emanates. And this living divinity abides where? - in man. The vital
spirit, the conscious divinity that dwells in man does not reside in any
other deity; it rests in man alone. Why? Because the Supreme Soul
cannot dwell in a soulless place: because only where there is atma, in
that very place paramatma abides. The individual soul^ atma, is but an
appearance in which the Supreme Soul reveals itself Atma emerges in
three stages reflecting successively higher levels of spiritual
accomplishment: atma - the soul, faddha atma - the pure soul, and
parama tiiddha atma - the absolutely pure, immaculate soul. Once man
has reached the ultimate stage, parama foddha atma - once his soul has
become entirely purified, he is looked upon as a mahayogU as an
accomplished saint, even as an incarnation of the Supreme Divinity.
How is this highest stageâttamed? * through sadhana, through proper
observance of the necessary spiritual discipline.
Sadhana in its full course requires time and patience; it is a
continuous task. For the Baul, sadhana is the permanent path on which
he proceeds, but while doing so, he resorts to music as his spontaneous
and natural tool: he sings, he dances, at times he plays his musical
instrument - amidst all he performs his sadhana through music. Music is
comprised of three fundamental components: svara brahma - the melodic
element, tala brahma - the metric element, and vakya brahma - the speech
element. Svara arises just as the sound that emerges from the air.
'Brahma' refers to the universal facts as such: brahma is the highest
Baul sadhana: sadhana tattva
25
truth, the Absolute Being from whom emantes creation in its entirety man, vegetation, animals and birds, the oceans and mountains,
everything is Brahma's creation, everything originates from brahma.
Now, this absolute truth - brahma - rests within man in fragmentary
portions. But what man needs in order to fulfil his spiritual aspirations is
akhanda brahma - the undivided brahma. Therefore, his core task on the
way towards attainment is to establish the undivided brahma within
himself, achieving which man becomes truly accomplished. And this is
the essence contained in the key invocation gurur brahma guniT visnuh gururdevo mahevarah /
gurur ova parambrahma tasmai rigurave namah //
The guru is Brahma, the guru is Visnu,
the Supreme Master is Mahe^vara;
the guru alone is the Absolute Being to this Highest Master I bow in complete respect.
That is to say, when the guru comes to reside in the highest truth, in
parama brabma, it is then that He can be attained to.
Consequently, there must be a sadguru. The sadguru is not easily
found, and if the seeker's heart is lacking the proper ambition, then the
sadguru cannot be obtained. Once the presence of the sadguru has been
granted, however, the relationship between the master and the disciple
bears the character of a touchstone: it remains in a continuous state of
testing. Just as the disciple desirous of increasing his knowledge seeks
information from the master, in the same way the guru keeps asking
questions to the disciple in order to test whether or not the latter is ready
to understand the teachings. Therefore, the master-disciple relationship
is a very intense relationship; it is not something to be taken easy. The
nature of the association between the guru and the disciple can be
compared with the relation between the human body and its indwelling
divinity. The inner divinity - that is, the soul - and the body on top of it
differ from each other considerably indeed: if the soul departs from the
body, the body becomes useless and unable to move; it ftilfils its tasks
only as long as the vital energy dwells within. So this and that within us
- the physical body and the immaterial spirit - are so much unalike; yet
however broad their difference, both of them are mingled together in
26
Baul philosophy
inseparable unity. And it is only once an apposite balance has been

established between the two components that the body will function
properly.
The relationship between the guru and the disciple works in
exactly the same manner. The disciple possesses a certain spiritual
energy, but side by side the master is indwelled by the very same
energy. That is to say, the two are interacting reciprocally - without the
one, the other cannot sustain his power, just as the Supreme Soul,
though endowed with endless power, cannot unfold this power if it
were not for the existence of the human soul. What is more, for this
mutual dependence to become effective, the amount of difference
between the two entities is insubstantial, because this difference is
overcome by the infinite revealed in the finite, by the immortal revealed
in the transitory, by the Supreme Soul revealed in the human soul:
'...infinite is the distance that lies between truth and untruth, between
death and deathlessness. Yet this measureless gulf is bridged in a
moment when the self-revealing one reveals himself in the soul...for
there is the meeting-ground of the finite and infinite*5. Reciprocity of
opposites means that the constituent halves have no value as separate
entities because they are unable to function on their own, hence the
disconnected parts of the dialectic constellation must be joined together.
Otherwise how could one tell the good from the mediocre if the
mediocre were not there for judgement? Only when both entities, when
both qualities are present is it possible to determine which is which, to
identify the one as distinct from the other. Therefore, one needs to
practice sadhana with both sides in view.
Sadhana thus requires the proximity of both the guru and the
disciple. What is the deeper signification concealed behind the term
%
gunfl
n
Gurd means - in the syllable gu there is darkness, and in the

syllable (r)u there is light. That means, the one who takes us
from darkness to light. So in order that one reaches die light,
the sadguru is needed -
Rabindranath Tagore, Sadhana (London: Macmillan and Co, Limited, 1914), p.38
Baul ,ga<fh|fpif sadhana tattva
27
- and this is what is implied in the prayer, 'from unreality lead me to the
real, from darkness to light, from death to immortality16. To traverse the
darkness becomes feasible only for the one who is guided by the
sadguni, because the spiritual master alone is qualified to show the path
towards the light And then, before proceeding to the actual sadhana,
proper consideration has to be given to preparatory purification.
Whose purification? Pureness of the soul is not attained as long as
the soul's dwelling-place remains disorderly. Therefore, this abode - the
human body - requires thorough preparation ahead of any spiritual
pursuits. The physical dwelling-house cannot truly become the soul's
home unless it is suitably arranged and cleansed. In the concrete, that
means that the very first task of sadhana is to fully establish control over
one's bodily faculties, so as ensure their proper functioning which is
essential in order to attain the necessary concentration of mind. Once
this fundament has been built, it is only thereafter that the
accomplishment of higher spiritual aspirations can be taken up. The
human body is man's purest property, which enables him to perform any
of his actions, hence this body must be kept in a proper condition. If it is
treated carelessly, then weakness and fatigue are the inevitable results.
However beautifiilly the body is being maintained, that much pleasantly
it will appear, that much perfectly it will function.
So on the one hand, the body needs to be well-maintained, while
on the other hand, pureness of heart is absolutely essential for the
spiritual progress. The quality of sadhu - that is, virtuousness - is
determined by four factors: saccinta (good thought), satsanga (good
company), sadalapana (good conversation), and satparivefa (good
environment) through which pureness is attained. Satparivete, to be
more concrete, means Buddha parivoia - pure surroundings.
Circumambient purity is achieved through the striver's own efforts,
through the process of his own purification from within. For the Bauls,
to establish and maintain this encompassing purity represents the
fundamental prerequisite, on the basis of which sadhana can be taken
ahead. That is to say, wherever weeds are rooted, they must be
unearthed and the spot lias to be cleansed with the same thoroughness as
one would scrub in a temple. But what does this imply for one's own
asatomisadgawaya, tamasomajyotiigamaya, mrtyormamitangawaya
28
Baul philosophy
spiritual purification? The first and foremost task before undertaking

anything else is to attain inner purity, pureness of heart: once the heart
has become flawless, everything has been purified.
I may see that my clothes are dirty, yet I am pure at heart - if
my heart remains pure, then that means I have become
purified. These clothes and garments, they are something
else, they are but an outer feature. If the interior remains
pure, if the soul remains pure, then I will remain pure
wherever I go. But if I am not pure, if my heart is not
purified, in that case wherever I go, I will be erring.
Therefore, the heart must be prepared - that is, purified - prior to the
very first sadhana. Once this preparation has been completed, once the
task of purification has been fulfilled, from there on the path of sadhana
can be gradually pursued.
The preliminary preparations not only require purification as such;
it is moreover essential to understand the reason why inner pureness is
so important. If sadhana is ultimately to be accomplished, then the real
nature of the heart needs to be recognized before the practice of sidbana
begins. Who is this heart dwelling within the human body?
Our heart is the guru. Mana - guru - kalpanataru: the heart is
the guru^ the wishing-tree. That means, the heart which is the
guru functions as a wishing-tree: whatever I want, whatever
I demand from it, that very thing is going to be. But if my
heart is not pure, then, however, this guru will not bestow
that thing.
That is to say, if the heart has not been properly purified, then the guru
of the heart will not grant the desired object. Unless the heart's intrinsic
functioning is fully realized, achievement remains unfeasible, because
the heart cannot act in the way of the wishing-tree before it has been
cleansed. Without the needed insight, man is therefore not able to
perceive the subtle truth that encompasses his heart, and consequently
his actions are bound to result in error all along the line.
So how is insight attained? The first, the initial task is to establish
proper control over the body so as to purify the heart's dwelling-place.
29
For this reason the body has to be readied beforehand. The

body, within it the mind, reason - these three are there, one
after the other. And inside these three, just as there are the
three principal arteries Ira, Pingala and Susumna, coming
and going, circulating; they have their own path of moving
to and fro - so if these facts are not properly ascertained,
then however much sadhana I practice, doing it, still I won't
be able to attain accomplishment.
Once the body has been thoroughly prepared, once the abode of the
heart has been turned into the home of the heart, the attention needs to be
directed towards the heart itself, and moreover towards the resulting
conscience - vivcka, the consciousness of mind that leads to spiritual
knowledge. These three consecutive factors - that is, deha (body), mana
(mind), and viveka (conscience) - have to be controlled one after the
other to ensure the success of sadhana, because through these three vital
components all activity is maintained. Once control of the three mental
and physical faculties has been achieved, their capacity to act as the
wishing-tree is awakened, and one is able to interact with them on the
level of requesting and receiving. But if this control is not established,
then howsoever intensely one engages in sadhana, accomplishment still
does not arise.
So in order to turn sadhana into a fruitful effort, what is it that we
have to do?
We have to wholly give up this body of ours, to hand it over
to the guru: you tell me what I shall do. He will speak all by
himself. In the manner of the wishing-tree he will speak, you
do it this way - and in practice that means, surrender. Surrender is the fundamental, the
most important principle of sadhana: to fully dedicate oneself to the
guru. In the same way as Vaisnava theology regards surrender of the
soul to the Supreme Divinity as imperative in order to attain to the divine
- thus, the Bhagavata Purana representing the principal textual source of
Vaisnavism repeatedly emphasizes the significance of atma-nivedana, of
30
Baul philosophy
offering one's self unto Lord Visnu as the highest divinity -, for the
Baul, spiritual accomplishment presupposes complete surrender to the
inner divinity. Without the vital sense of self-offering, without
surrender, no spiritual end can be achieved, because it is only in this
way that the individual soul gains sufficient determination for the task
ahead. Therefore, surrender is a must; it is the quintessence of the
devotional attitude.
It comes up in all branches - just as in our Vaisnava theory,
in Vaisnava poetry, everywhere - that if one does not
surrender oneself, nothing can be achieved. The songs of
Rabindranath Tagore tell but the same story of surrender.
And whatever devoted person composes songs, in these
again all this is said: o lord, do take care of me, do take me,
do raise me up.
What does surrender imply in the concrete? Surrender means not
to retain selfish ambitions of any kind. That is to say one has to
renounce onefs ego before engaging in spiritual pursuits, and together
with the ego, the three cardinal signs of selfishness, namely hate,
disgrace and fear, must be abolished.
Once these three things are given up, a Baul acquires the title
of 'khyapS. The title 'khyapS means, when he has been able
to pass the M.A., then he obtains that title - %khyap$. But
before passing M.A., one has to study from the level of
class one onwards, to proceed very gradually. So if I do not
attend any classes, if I am merely artistically skilled - if I
have listened to the melodies, to the songs, have become
immersed in those, and then, putting on the costume, I have
become a Baul, I have started singing; I can sing well, that
cf. Bhagavata Purina 7.S.23 imvanam tdrtanam visnoh smaranam pada-sevanam,

arcanam vandanam dasyam sakbyam itma-nivcdanam - Hearing (and) glorifying (the
names of Visnu), to remember (him), (to render one's) foot-salutation (unto him), to
pay homage (to him), to worship (him), (to render) service (and) friendship (unto
him), to offer one's self to him.
Accomplished Bauls are referred to as 'khyipa\ literally meaning 'madcap' in the
sense of one who is maddened with a great idea, with excessive spiritual inspiration.
31
means I am a Baul - no! Gana does not make a Baul - for

this, it needs jnansL
This is the quintessence, the most important tenet which one needs to
know if one wants to understand the Saul's attitude: gana (singing)
means jnana (knowledge), that is to say, singing is knowledge.
Surrender constitutes the fundamental requirement ahead of
sadhana, but how is surrender practically accomplished? To renounce
one's selfish aspirations means to remove one's own self from the center
of the attention. What is it that enters the core of the individual's
consciousness in place of the ego? - the Supreme Divinity, revealed in a
multitude of manifestations.
If I eat something, then it is first offered to the divinity. We
say, take this, o lord, do eat. That means, I am telling myself
to eat - take it, o lord, do eat, partake of it: with this I start
eating. That means, I am neglecting the divinity that dwells
within me, and worship the temple deity.
Why? Because the temple deity stands for the Supreme Divinity, it
symbolizes the Supreme Being to whom the worshiper has completely
surrendered himself. And in that case, this Supreme Divinity is
perceived as different from the individual self, as another spiritual entity
- a supreme spiritual entity, so to speak -, because only once the divinity
is realized on a level superior to that of the individual self it becomes
possible for man to free himself from the baser intentions of his ego.
Active surrender requires a superior instance to whom the offering is
made; dedication merely to one's own self is worthless and destructive.
There is a small example in the form of a joke: a guru and
his disciple were walking together when they reached a
broad river. There was no boat, no bridge anywhere nearby,
so how would they cross die river? The disciple went ahead,
invoking his guru - fhail guru, do take me across!1 -, and
walked safely through the water to the other shore. When his
master saw this, he said to himself - 'hey, he has invoked my
name, he has invoked me and has reached - so I am the
supremo!'. Thinking thus, the guru exclaimed 'hail me!1 as he
entered the waters - and drowned.
32
Biul philosophy
The path of sadhana is very difficult, yet as soon as one acquires

the fundamental spiritual skills and, having learnt these basics, obtains
control over on one's physical and mental faculties, the practice of
sadhana becomes very easy, and there will be no troubles obstructing
the way of accomplishment. In order to establish the necessary degree of
self-control, however, it is essential to approach the spiritual task with
complete pureness of heart, that is, without even the thought of covetous
self-sufficiency. Inner purity can be achieved only by renouncing one's
self, which is the price to be paid for the emancipation of the soul, for
spiritual freedom:
We have. ..to pay a price for this attainment of the
freedom of consciousness. What is the price? It is
to give one's self away. Our soul can realise itself
truly only by denying itself The Upanisad says,
Thou shall gain by giving away1 (tyaktena,
bhunjitah), Thoushaltnot covet1 (migrdhah)9
- and exactly this characterizes the Baul. The Baul is the one who has
completely renounced his ego; he is the one who has attained spiritual
freedom by fully surrendering himself to the divinity. That means the
BauTs inner attitude is determined by the absence of egoistic ambitions
and by absolute pureness from within - just as the small child who is
entireley free from the constraint of selfish concerns:
There are no obstacles to a child's tasks; the child is not
constrained by any knowledge, and he is indwelled by
purity. He knows to do that which gives him happiness; he
is filled with divine happiness because he is purely god-like.
That is to say, there is no ego arising within him. Whatever
the child does, God makes him do so, that means die guru of
his heart makes him act
Thus devoid of selfish intentions, the child demands only that
which is required to fulfill his immediate physical and emotional needs,
but nothing in excess. If the child feels hungry, he cries for his mother
to feed him, but as soon as his desire for food has been satisfied, his
interest turns towards some other object What is more, the child's mind
9
Rabindranath Tagore, S&dbaoi, p. 19
33
does not become thwarted worrying about the food, because he knows
instinctively that the duty of feeding him is taken care of by the mother.
In reality, this means the Creator Himself takes care of everything, for it
is Him arranging for the nourishment of the small child who, too small
to digest solid food, is being provided mother's milk during the initial
months of his life.
So when He has so thoughtfully arranged for everything,
then why should there be reason for us to worry? These
worries that we are cherishing are absolutely wrong!
However, it is only as long as selfishness remains absent from the heart
of man that he is fully guarded by the divinity. As soon as selfish
tendencies gain strength in a person, he loses his spirit of unconditional
surrender, hence moves away from the protecting cocoon of divine
pureness and becomes vulnerable.
Knowing this, the Baul's very first task is to get rid of his ego, to
free himself from the snares of selfish desire in order to obtain unspoilt
happiness:
The sadhus, the Bauls are of this kind - they have no ego.
They have abolished the ego beforehand. Once the ego has
been done away with, they dance at times, they sing, they
enjoy - whatever they do, they do it from their heart, with
happiness. That is to say, they are undefiled, free from
corruption. Once one has become uncorrupted, then one
becomes fully a Baul.
What is it that causes this unrestrained happiness which the Baul carries
at his heart? It is the feeling of complete oneness with the inner divinity
to whom the Baul has surrendered himself, a feeling which arises once
the clouds of selfishness have given way to the purified emotions of
devotion. And the germ of this happiness rests within man - within
every person, for everyone is indwelled by the latent potential of divine
pureness, by the inherent devotional energy. Therefore Baul means one person performing sadbana - yes, that too is
Baul, but the Baul of the heart dwells in everybody. How
come? The bauliya mana, the BauVs heart is of such kind that
34
Baul philosophy
it arises once or twice in every person, and then, that person
turns entirely Baul. When does he thus become a Baul? when the ego is gone from within him. When he desires
nothing more for himself but surrenders fully to the divinity
- it is this which means that he has become a complete Baul.
In other words, the treasure of divine happiness rests at the heart

of each and every individual, but some effort is required in order to
activate this treasure. Man's inner property must be awakened through
spiritual exercise, through proper spiritual discipline - that is, through
sadhana. In order to reach the state of Baul, therefore, it is necessary to
continuously sustain the inner attitude of selfless surrender to the
divinity. How is this done? - by maintaining the bauliya niana once it
has entered the emotional consciousness, thus capturing the fugitive
moments when the divinity becomes revealed within the heart and
turning them into a permanent presence. If the seeker succeeds in
establishing such permanence of self-control, of self-surrender, then he
has accomplished his spiritual task; then he qualifies as a Baul.
But what is the result of sadhana having been accomplished?
It is like causing a marionette to move, or like getting some
work done through a computer - in that way, I can get tasks
done anywhere in the world while sitting in just one place.
So sadhana is exactly like this -1 remain in one place, in one
position, and yet I am able to accomplish everything.
Reaching such a state of accomplishment is feasible only for the one
who has become completely pure at heart, whose attitude is that of the
small child, free from selfish ambitions and penetrated solely by the
thought of the aspired divinity. It is with this spiritual inclination that
sadhana can be accomplished and all spiritual ends be fulfilled in their
entirety. That is to say, surrender is the indispensable prerequisite for all
attainment: because upon surrender, the mind knows no other object
than the divinity to whom it surrenders, hence the danger of aberration
does not arise. Surrender means single-minded devotion, and precisely
this is the path pursued by the Baul, whose only quest is attainment to
the inner divinity, to the Man of the Heart to whom he has wholly
surrendered himself
Baul sadhana: sadhana tatty a
35
Given his unswerving dedication to the aspired divinity, the Baul

is not concerned about even accidentally deviating from his course of
accomplishment, because he knows that he is protected by the
steadfastness of his spiritual attitude. This knowledge enables him to
dwell amidst all and everyone, and yet to maintain the clear vision of his
ultimate object. The Baul, therefore, receives everyone and everything at
an equal level. For the Baul, every house is his home, every dwelling is
his residence, every country is his homeland, every person is his own
close kinsman. It is this inner attitude that characterizes the Baul,
whereas his singing is the outer feature in which he reveals himself,
through which he communicates the matter of his heart. Singing is the
tool that serves the Baul to establish the contact with the world around
him.
That means, to make contact with everyone, and in any case
to express oneself To articulate oneself means that I am
contemplating upon and comprehending that which I am
singing - I am doing everything within a single song. That
means a thousand lives become unified in one string10: in
this ekatara instrument, the hearts of a thousand worlds are
brought together.
The BauFs instrument, the ekatara (literally 'one string1, i.e. a onestringed plucked drum), is the symbol of union: it symbolizes the union
of deha and mana, of the body and the mind on the primary level, and on
a more general level, the ekatara represents the unifying energy as such.
This symbolism is reflected in the Baul!s etymological interpretation:
'eka-tarS (fone string1) stands for ckatra kora, fto unite1. In its
constructional features, the ekatara symbolizes the bridge between deha
and mana, the unifying factor through which universal oneness is
established.
This ekatara is the Baul's symbol of unification: to unify all,
to unify everything which is there in the world - then, peace
will abound
10
ekti tawrmodhye -referringto the one string of the ekatari instalment
36
Baul philosophy
A similar symbolism is attached to the Raul's traditional costume guduri, a dress made of differently colored pieces of cloth patched up to
form a single garment:
The guduri represents equality of all religions, of all castes that means, however many religions, however many castes
there are, they all are brought together in one garment, any
one color representing any one religion.
In the same way as the guduri symbolizes unity of all castes, the ekatara
symbolizes unity of all notes:
Taking all of them to form a single garment - so here, all
castes are contained, and in the ekatara, all notes are
contained...
- and thereupon the song is rendered from the heart, and this is the most
important aspect: the Baul's song is the language of his heart, it is the
way in which he expresses his innermost feelings and communicates
them to the outer environment. Therefore, it is his own heart which the
Baul invokes in the very first phrase of any song, before proceeding to
the song as such. And once he becomes fully immersed in his singing,
once he loses himself entirely in the emotional stream carried forward by
the song, the Baul pays no more heed to the matters of this world; then,
the trivial concerns of being do not enter his mind any more. Because
then he has become one with That One - with the Supreme Being, with
the aspired divinity of his heart, whom to reach is the sole object of his
search. Then, the Baul gives himself fully up to that inner divinity, and it
is the Divine Being rather than himself who makes him act:
Then, whether I dance or exhibit madness, I am not aware of
it. Then whatever I do, it is That One who makes me doing
so. That means, it is That One who causes me to act like this.
That means, as much as there remains of my own self, that
much it is not my own - when I become one with That One,
then it is not me, it is Him who makes things happen. Then,
all shyness, all aversions, all fear will be gone.
The same sentiment is echoed in Vaisnava theology. The
Bhagavata Purana portrays a person inhibited by devotion as fhe whose
37
words are stammered and whose heart melts, who weeps again and
again and laughs at times; who, doing away with all bashfUlness, sings
aloud and dances, endowed with my devotion1 and adds appreciatingly
that 'such a person purifies die world'11. So what is it that characterizes a
person fully engulfed in devotion? What is it that indwells a person who
has completely forsaken his own self for the sake of the beloved
divinity? It is spontaneity - spontaneity of action out of which speaks the
overpowering influence of the divine energy. The Baul is filled with this
spontaneity, which finds its most immediate expression in the impulsive
nature of his dancing. When the Baul dances, his movements are not
constrained by fixed steps or by gestures regulated through conscious
rules; the only driving force being the Baul's momentary inspiration
arising from his inner feelings. If he is happy, he expresses his joy in
the dance; if he is sad, he translates his sorrow likewise into dance.
Thus, the Baul's dancing is purely an act of emotional self-expression,
whose object is to release the accumulated potential of feeling rather than
to entertain an audience that may or may not be watching. For as soon as
the audience factor comes in, as soon as the outside spectator becomes
more important than the inner emotional vibrations, the spontaneity is
gone - then, there will be neither bliss nor sadness to be expressed, but
the entire performance turns into a well-calculated and consciously
conducted undertaking executed for the benefit of a third party, of an
audience whose overbearingness spoils the intimacy of interaction with
the inner divinity,
Sadhana, in order to be pursued properly, calls for the usage of a
number of mantras recited as incantations. What is the meaning of
'mantra'? In conventional interpretation, the mantra is understood as
either any of several sacred hymns contained in the Vedas or, more
generally, as a sacred word or formula pronounced as an incantation.
The saint reciting Vedic and Vedantic hymns, therefore, actually recites
the mantra in its scriptural manifestation - the mantra which represents
the sacred text or magic formula. To the Baul, however, the mantra bears
yet a deeper significance. The essential constituent of the word 'man-tra*
is yman-\ meaning mana - the heart: mantra is the matter of the heart, it is
that which tells the matter of the heart. The Baul regards the mantra as
11
Bhagavata Purana 11.14.24 vag gadgada dravate yasya cittam rudaty abhiksnam
hasati kvatic ca, vilajja udgayati nrtyate ca mad-bhakti-yukto bhuvanam punati
38
Baul philosophy
the holiest essence resting at the core of his heart, and it is these
innermost matters that are spelled out in the mantra formula. It is the
matter of his heart which the Baul expresses in his songs, which he
pronounces, which he speaks about, which he recites as the most sacred
of all mantras, the bljaniantra - the primary and fundamental incantation.
But of what kind is this longing which the Baul keeps in his heart
at all times? What does it signify, this mantra recited by him? The spell
of the mantra invokes the spiritual atmosphere in which the flow of
thought becomes activated, but which is the matter conveyed by this
current? It is the Baul's constant search for his most valued treasure - for
the inner divinity, for the Man of the Heart:
Where am I to find Him, the Man of my Heart?
Having lost Him, I chase through lands near and far where am I to find Him, the Man of my Heart?
Where then is that Man of my Heart? It is in order to bring
Him back through searching, it is in search of That One that
the Baul roams around, singing, playing the ekatara.
Wandering about thus is his sadhana.
The BauFs search for his inner divinity is the essence of his sadhana, yet
singing is only one aspect, one component of this sadhana. That is to
say, singing is but a single constituent in the practice of sadhana, though
an important one. The truly demanding spiritual task, however, is not the
singing as such, but the mental and physical control which needs to be
exercised behind the singing.
The chief aspect of Baul sadhana, its central and most important
component, is aropa sadhana, the fundamental process of
implementation which is accomplished by mastering the vital functions
of breath-control. This principal task of aropa sadhana is at the same
time the most difficult task, which is not easily achieved by everyone,
since its proper execution requires a high degree of strength and selfcontrol How is this basic sadhana executed in the concrete?
At that time, the backbone must be kept fully straightened,
upon which one remains sitting in the padmasana (lotusposition). Just like a pump drawing the water from the lower
39
level in upward direction, one has to draw the air upwardly

from the lowest point resting in the feet.
The practice of controlling the breath is performed in three
consecutive stages, viz. drawing the breath upwards, suspending it for
some time, and finally releasing it again. These respective stages are
referred to by specific names:
There is a name for taking breath, there is a name for holding
the breath for a few moments, and there is a name for
releasing the breath; so there are three kinds of name. Recaka
and kumbhaka - these two are given more prominence,
because they relate to holding and expelling the breath.
The three stages of the breath-exercise are called puraka, recaka and
kumbhaka.12 Puraka refers to closing the right nostril with the forefinger
and drawing up the air through the left, then closing the left nostril and
drawing up the air through the right. Kumbhaka indicates suspending
the breath by closing the mouth and locking the nostrils with the fingers
of the right hand, while recaka means to release the breath through one
of the nostrils. The actual amount of time during which the breath is
being suspended is however not exactly predictable. Why not? Because
it is not pre-planned.
Where I stay on, for how long I stay on can then not be
anticipated; it is not prognosticate, is not intentional. Then
one remains engrossed for as long as excitement persists.
That means one does not soon let out the breath. Why?
However much power has to be acquired, in order to
accumulate the power one has to practice this sadhana - the
aropa sadhana. The reason is, if the breath keeps quickly
coming and going, entering and leaving - if one continues
like this, in that case it cannot be sustained very long. One
becomes powerless. To gain strength, one has to draw the
breath for quite some time, and again after some more time
to release it gradually. So this sadhana of aropa, the aropa
sadhana constitutes the Baulsf most excellent sadhana.
12
cf. Padma Purana 1.46.154ff., where the three breath-exercises are collectively
referred to as 'pranayamd
40
Baul philosophy
The breath-exercise as such demands focused attention and a

completely assembled mind; it is only upon becoming fully absorbed
that an intense feeling of happiness springs up. As much as there is
concentration, that much is this happiness obtained. What is more, it is
the satisfaction gained upon attaining full control over onefs breath
which results in inner strength, in the energy needed for the realization
of all spiritual pursuits. To gain control means to acquire the ability to
hold the vital air after breathing in, without releasing the breath too soon
- an ability that is essential in order to establish the required level of
strength. Therefore, the Upanisads regard breath-control as the most
imperative task of sadhana; therefore it is said, 'let a person perform only
one observance: he should breathe in and breathe out|13. If one is not
able to suspend the breath after taking it in, the physical energy is lost
and one becomes weak. It is only through aropa sadhana that the
necessary power is induced, through breath-control exercised by
consciously holding the in-breath for a certain period of time before
releasing it gradually* Given the vital role breath-control plays on the
way of spiritual accomplishment, it is but a natural consequence that the
Bauls, in the pursuance of their sadhana, give utmost emphasis to the
fundamental aropa sadhana. Aropa sadhana is the Baul's primary
sadhana, the indispensable component whose practice is absolutely
compulsory.
This basic sadhana can be performed in any situation, be it while
singing, or while walking on the road, or while sitting, or while
sleeping: in any condition, for as long as one remains alive.
For as long as one does not retreat to sleep, that is to say, for
as long as that Supreme Soul within us does not withdraw to
another place, for that long this japa, this incantation is
sustained. This means ajapa- voiceless incantation: silently
reciting the four names, the sadhu invokes the name, not
known to the tongue. This incantation which he recites, the
incantation recited by the accomplished strivers, contains the
names of the four yugas (aeons). The four aeons signify
13
Brhad-aranyaka Upanisad 1.5.23 ekam eva vratarn caret, prinyac caiva, apanyac
ca...
41
four respective avatar as (incarnations), and these four

avataras of four aeons are pronounced jointly in a single
song. That means, hare krsna rama hare krsna hare krsna krsna krsna hare hare /
hare rama hare rama rama rama hare hare //
- this is it, and there it is said hare krsna rama.14 'Hard refers
to whom? - to Lord Krsna, hence hare krsna rama; that
means Narayana in satya yuga15, then Rama etc.; like this,
the four aeons are brought together in one incantation. And
then, each time while drawing the in-breath and holding the
in-breath, one has to take the names of these four avataras
together with it.
Ajapa, the soundless incantation, is intrinsically linked to the vital
breath: it is an incantation automatically pronounced with each in-breath,
an incantation that emerges naturally along with the vital breath once full
consciousness of the Supreme Divinity has been attained. Dwelling on
the beneficial effects derived from recitation of the divine name
performed in conjunction with the vital breath, the Padma Purana16 thus
emphasizes the importance of uttering the Gayatri mantra alongwith
pranayama, with the breathing-exercise. In order to make the incantation
incessant, however, it is necessary to raise the soul's insightfulness - that
is, to make the soul insightful into the Supreme Reality, and thereby to
arouse its devotion to the Supreme Soul. Once this devotion has been
awakened from within, speech automatically turns into incantation, and
likewise song becomes transformed into incantation.
To pronounce the incantation is as such an indispensable spiritual
practice, which must be sustained through the continuing pursuance of
sadhana.
14
The full mantra, or mahamantra, is the principal mantra introduced by the 16th
century Bengali Vaisnava saint &ri Caitanya, which represents the most important
incantation for Caitanyaite Vaisnavas. According to the Bengali Vaisnava tradition,
the essence of the mantra is summarized in hare krsna rama.
15
the first of the four aeons
16
Srstikhanda 1.46.155ff.
42
Baul philosophy
The incantation, however, is necessary. Why? Because the
beat must be continuously maintained. If it does not run
consistently - this is like our heartbeat: as long as the
heartbeat continues, one is alive; once the heartbeat is gone,
one cannot remain alive.
Therefore, one of the principal tasks of sadhana is to ensure the

continuity of the heartbeat by ensuring the continuity of japa alongwith
the control of the vital breath. And this is the essence of Baul sadhana:
to maintain continuity by establishing the soul's proper inclination - that
is, by prompting the soul's dedication to the Supreme Divinity. Once
this dedication has been incited, it leads automatically to the emergence
of spiritual energy.
Of what kind is this energy called forth by dedicated spiritual
exercise?
This power which arises is the Supreme Power. Who is this
Supreme Power? - God. Our guru. The Man of my Heart He is my everything.
In order to attain to the Supreme Power, a certain amount of spiritual
energy must be gradually procured and stored. This is achieved by
progressively gaining control over one's faculties. Once control has been
achieved in full, one becomes ready to partake of the spiritual power in
its entirety. It is upon obtaining this power, in the moment once the
power is evoked in its complete fullness, that the striver is blessed with
the sanctifying grace of the divinity. Now, if he is able to sustain the
divine grace without allowing himself to be submerged, then he has
become truly accomplished If, however, that grace gradually fades after
having been obtained, then that means the seeker has not succeeded in
becoming established in his sadhana. Then, his object has slipped to the
mundane level and he has moved away from earnest sadhana, hence
remains unable to attain to the Highest howsoever much spiritual effort
he invests.
What does accomplishment imply? What is it that distinguishes a
truly accomplished person from another one who does not reach the
same level of spiritual perfection?
43
To be accomplished means to be able to keep that Radiant

Man within one's control. That means it functions like
controlling the power through a switch - if I turn the switch
on, the light comes on; if I turn the switch off, the light goes
off. In that way this has been brought under control.
Once control has been achieved to the fullest degree, a person is
regarded as accomplished, as sadhu. Baul sadhana, therefore, aims at
establishing this inner control on the highest level, and it is with this
conception in mind that the Bauls proceed in their sadhana. The spiritual
energy which is attained through sadhana is in reality not the seeker's
own power - he has no power of his own. Rather it is the power of the
Supreme Divinity, and this power can be apprehended only by evoking
the Supreme Divinity within oneself.
That is to say, only upon becoming one with the inner divinity is
it possible to partake of the power which emerges from the Supreme
Being. In order to obtain oneness, however, it is necessary to realize the
nature of the Supreme Divinity as inherently indwelling in one's own
self - and that means awareness of the one single divine spirit which
permeates both the Supreme Reality and man's inner self. This divine
spirit, this brahma is who?
This brahma in search of which I am running and wandering
about, He is the Lord of my Heart, the Man of my Heart: He
dwells within me.
Therefore, man's real existence is of divine nature; his true self is the
divine spirit, the brahma whose all-pervading radiance illumines the
universe. And in order to know this inner strength of the human self, in
order to rightly recognize it and, after recognizing it, to comprehend the
nature of the love emanating from it: in order to understand this, it needs
anubhuti - spiritual experience.
Of what kind is this most sublime spiritual experience? And how

does this experience arise, how is it brought forth?
This anubhuti is evoked just as when I take a sitting-posture
while reciting incantations, which I am doing while sitting in
the lotus-position. Then it arises gradually - in the way as
44
Baul philosophy
two lovers holding each other's hands experience inner
peace, bliss. So if I am sitting in the posture, then it is very
much this kind of feeling that springs up: joy, bliss, and it is
in this way that the sublime experience, anubhuti, arises
within me.
What is the essence of this experience? It is bliss, unbounded joy

emerging from the touch of the divine spirit. It is the bliss which is
concealed in love - in true love which rests at the core of the Divine
Being, in love in its purest revelation which constitutes the quintessence
of any spiritual experience. How is this most refined essence of love
perceived? - as the highest, the utmost degree of love whose intensity
and flawlessness cannot be surpassed.
Then our outward love, that which is called outward love,
which is called mundane love, ordinary matters - compared
to mundane love, that love possesses a thousand virtues
more than ordinary love. That is to say, worldly love does
not possess too much weight; its weight is less, while the
weight of that love is very much higher.
This sublime, spiritual love thus exceeds mundane love in a
thousandfold manner, but why is it so? Because that love is permanentit persists continually once it has been evoked, and the bliss derived
from it lasts for as long as life itself; it is sustained for as long as the
vital breath remains. Momentary bliss arising out of ordinary love, on
the other hand, is impermanent in its character: such bliss cannot be
sustained beyond a few instants, and it fades away as suddenly as it
springs up.
In order to add the quality of permanence to the sublime
sensations of bliss, in order to establish that joy on a continuous level, it
is necessary to pursue sadhana, because it is through sadhana that the
unendingness of the most refined essence of bliss is ensured by evoking
that bliss ever again. Therefore, spiritual success is attained alone upon
performing sadhana, but not otherwise. Merely exhibiting one's clothing
and appearance, falsely displaying onefs virtues without practicing the
real sadhana does not yield any positive results - it can never bring about
spiritual accomplishment.
45
This does not lead to any profit; in such way, both the
present and the future will be lost. Whatever good things
have been done on this side will be gone, and whatever good
things have been done on that side will be gone. That means
both will be gone if I corne in between - just as if I were
trying to reach the opposite bank in two boats at once. Two
boats to both sides going towards the shore, then what
condition arises? - death. Then there is no way left to
survive. Therefore, in order to survive, one has to sit in one
single boat...
- and just in the same manner, one needs to proceed on one single path
towards accomplishment. Attainment cannot be achieved by remaining
in between - either one strives for accomplishment with full dedication,
or one lives one's life determined by mundane ends; there is no way in
between the two. That is to say, a person whose mind revolves around
worldly objects, whose thinking is governed by greed and sensual
pleasures, such a person directs his eyes only and alone at these material
things but remains ignorant of the Supreme Reality, hence remains blind
towards the radiance emerging from die Supreme Divinity.
The one whose attention is directed exclusively towards the

Supreme Being, on the other hand, reacts towards worldly objects with
indifference, because his sole quest is for union with the divine, and the
joy arising from this union is the only pleasure he strives for. Therefore,
the Baul's attitude knows just one object: complete surrender to the
divinity. That is to say, the Baul's only aspiration is attainment to the
Supreme Reality - to the divinity who is his all, to the divinity apart from
whom he desires nothing. Once the Baul adopts this way of thinking, he
partakes of the most excessive joy, of the utmost bliss that emerges from
the Divine Being. And partaking of such bliss means that he becomes
able to accomplish all tasks once he has attained this state of happiness.
What is more, since it is the Supreme Divinity dwelling at the
center of his thoughts, the Baul's only concern is for the well-being of
that divinity, and once he succeeds in keeping the Supreme Being
happy, he has succeeded in everything. That means, whatever he
desires, it is for the sake of the divinity rather than for himself that he
desires it Thus being fully devoted to the divinity, yet entirety free from
46
Baul philosophy
any strains of possessiveness, he is able to maintain his joy in any

situation.
He knows no grief or worries whatsoever. If he gets to eat,
he is happy; if does not get to eat, he is happy; if he obtains
something he is happy; if does not obtain it he is happy.
Such is the sentiment in the Baul's heart; it is the sentiment
oftheBaul's heart.
The fundamental attitude at the basis of the spiritual search,
therefore, is surrender. It is with the sentiment of surrender that sadhana
has to be pursued. Surrendering oneself entirely to the divinity means to
give one's own concerns fully into the responsibility of the Supreme
Being. The one who performs his tasks solely for the sake of the one to
whom he has surrendered himself, that is, for the sake of the Supreme
Divinity, entrusts himself to that divinity to such an extent that he does
not need to worry about accomplishing his own tasks: for these will be
fulfilled all by themselves through the grace of the divinity. In that case,
the striver's own well-being has come wholly under the responsiblity of
the Supreme Soul.
That means I have surrendered myself. If am fully
surrendering myself to That One, then I come under His
responsibility. I have released my boat into the water, now it
is up to you to navigate it: then, the one who sits in it will try
by himself to maneuver it in such a way as not to drown. He
will then see that the boat is properly set, and how it is kept
moving properly. It is for the sake of his own well-being
that he will handle it carefully.
In the same way, the one who has given himself up to the
Supreme Divinity knows that the Supreme One will not forsake him in
His own interest. Why? Because once man consigns his heart to the
divinity, it is no longer his own property - it belongs to that very divinity
to whom he has delivered it, hence the lord will take every care to ensure
the welfare of that which has been given into His responsibility. But
surrender as such is necessary in order to accomplish the aspired goal.
Just as the boat cannot reach the other shore unless it is let out into the
water and entrusted to the boatman, the human soul cannot cross the
47
stream that leads to the most sublime bliss without fully delivering
herself at the feet of the Divine Being.
It is in the same manner that I am giving my heart away. If I
cannot give it away, however, then no task whatsoever will
bear fruit. Therefore, the Bauls give themselves up to That
One with full heart, without wanting to keep anything for
themselves.
Consequently, surrender represents the core of sadhana, the
fundamental attitude which is imperative if the spiritual search is meant
to yield success. The path on which the spiritual search proceeds is
essentially the path of realization through experience, and it is this
experience which the Baul articulates in his songs. In order to fully
comprehend the meaning contained in the songs, therefore, an advanced
stage of spiritual experience is needed through which one acquires
proper insight into the subtle layers of the transcendental truth. To
understand the meaningfulness of the' songs, however, is necessary
because only thus one becomes able to wholly appreciate their intrinsic
beauty - a beauty which is not so much derived from the attractiveness
of the tune or from the poetic charm, but which emanates from the
deeply devotional essence, from the spiritual truth concealed in the
songs and, what is more, from the experience of that truth told through
the songs.
Singing with proper understanding is thus an important ingredient
in the Baul's spiritual practice, yet it is not the ultimate essence of Baul
sadhana. That is to say, the most accomplished Baul saints are not
always necessarily known as the greatest singers.
Therefore my forefathers -1 am the eighth generation, so that
means my father, grandfather, and their forefathers, all of
them were very great, well-known sadhus. How did they
practice sadhanal They did not perform too much of singing.
My father did just a little singing, and me - it was me who
has more popularized the singing outside. But they did not
sing that much...
48
Baul philosophy
Sadbana signifies the quest for accomplishment far beyond singing,

hence practicing sadbana comprehensively calls for more spiritual
efforts than are made merely through singing. Singing moreover
becomes truly effective as a component of sadbana only once it is
coupled with awareness of the spiritual substance at the basis of the
songs, Sadbana is the main aspect of the BauTs spiritual practice, and
accordingly the songs are charged with numerous concrete instructions
and suggestions as to how the spiritual search is to be approached in
order to make it fruitful.
One such song was arranged in the way of a questionanswer dialog between master and disciple, If I now want to
do such and such, then how should I do it?1 - thereupon the
answer was given in the song, pronounced in conjunction
with the melody.
Every song contains its own spiritual essence and speaks about
some fundamental truth regarding the philosophical inquiry. Thus, the
songs serve as vehicles to assist the Baul in his spiritual search by
illuminating the path towards realization through signs given towards
the proper direction. Accomplished Bauls are in a position to reach their
goal by way of listening to and accordingly following the instructions
provided in the songs. Just as the attentive practice of sitting-postures
and yogic exercises induces sensitivity towards one's health and the
concrete requirements of the body, in the same manner many of the
songs carry at their core simple yet basic messages to ensure the seeker's
physical well-being. In the concrete, such truths are pronounced in dehatattva songs, that is, in those songs dealing with the human body as the
microcosm of the universal reality.
The Bauls sing many deha-tattva songs. That means, all the
different things that are there within the body - which thing
dwells in what manner, how is it maintained - all these
aspects are being articulated (in the songs), and if the song is
designed like a dialog between guru and disciple, then some
hint is given to the latter.
In order to understand those hints concealed in the songs, however, a
certain degree of spiritual insight is required which is not naturally given
49
to anyone, but is attained only through earnest efforts in the pursuance

of sadhana.
The public, however, when they listen, they say 'excellent! a

beautiful story nicely sung; what a beautiful melody he
sings!1 - but they understand nothing about its implicit
meaning.
What is the significance of understanding the way in which the
Bauls pursue their sadhanS! In what manner does Baul sadhana become
valid for humankind on the whole? How is it that the tenets of the Baul's
philosophical approach are not only relevant for each and every
individual, but moreover that their upholding turns vital for the survival
of mankind in its entirety?
The manner in which a Baul performs sadhana - if everyone
gets to know this, then there will be no more violence
amongst humans. Then no animosity remains within man;
then, humanness will arise within man, deprived of which
man descends towards animality. So once man learns to
understand that difference, then he will be somewhat
liberated from the present-day situation throughout all
countries, where fanatism prevails, where destruction of
many kinds goes on, where people die. That is to say, Baul
sadhana aims at making everyone one's own and proceeding
together with everyone; to love mankind, to attain to the
divinity within man - if man himself is the divinity, then if
one person kills another, that means if one person injures
another, then this injury will afflict you, won't it? Once this
experience is being made that if I am beating someone, it will
hurt me - when this experience arises, then one cannot beat
or kill anybody. Thus is the Bauls1 sadhana. Then alone it
becomes the most excellent sadhana, because if someone
cannot realize this, if the power of this experience does not
arise within him, then that means his sadhana cannot become
accomplished. When does it accomplishment emerge? when, if some person harms another, one is oneself hurt by
it
50
Biul philosophy
History holds many instances of this experience being attained by

accomplished sadhus. An emblematic example revealing the extent to
which such experience can be lived through is embodied in the agony
felt by &ri Caitanya while his devotee Haridasa was beaten up by fanatic
Muslims. Caitanyaite literature narrates the incident in some detail; thus,
the Caitanya-Bhagavata of Vrndavanadasa Thakura provides a
comprehensive account in its first and second parts (Adi-khanda,
chapter 11, and Madhya-khanda 10.34-45). Summarized, what
happened?
Haridasa, having been originally a Muslim, was accused by
some Muslim people of following the Hindu religion, of
following the Vaisnava religion while uttering %krsna krsna\
So they told him, you are a Muslim, you should not recite
'hare krsna\ you should say 'allah allati - you are not saying
%
all3H\
At this point, the Caitanya-Bhagavata recounts Haridasa's attempt to
make those Muslim fanatics realize the futility of their argument by
instructing them about the integrity of the Supreme Being, about the
ultimate oneness of God regardless of different names given to Him in
any specific religious tradition, regardless of particular rites and rituals
according to which He is worshiped in any one faith:
Of all, there is just one God. Hindus and Muslims
refer to Him by different names, (but) Qur'an and
Puranas speak of one and the same highest truth,
of one (and the same) pure, eternal, undivided,
imperishable Absolute Being (who) in his full
entireness dwells in everyone's heart. Just as that
God bestows inspiration upon anyone's heart, in
that way they perform their tasks anywhere in the
world, In the whole world, that lord's names and
virtues are formulated according to (people's) own
respective theories and doctrines. That god again
carries the burdens of all. Whoever harms
anybody, it is God whom he harms.17
Caitanya-Bhagavata, Adi-khanda 11.73-8 .. .sobiri eki ifvor/Znim matw bbed kore
hinduye jovone / poromarthe ek kohe korane purine // ck fuddho nityo bostu
okhondo obyoy /poripumo hoi boise sobsr hrdoy //sei prvbhujire jen ladjijen mon
/sei mon kormo korc sokol-bhuvon // se probhur nim-gun sokol jogote / bolen
Baal sadhana: sadhana tattva
51
The fanatics, however, would not listen:

They said, you are an infidel - beat the infidel! They did beat
him up; very much they did beat him. - And over there,
Caitanya Deva felt the entire pain on himself. However
many lashes they would beat, these lashes actually afflict
somebody else. The one (being beaten) somehow manages
to survive; to him, nothing happens. That means his bleeding
and agony hurt somebody else - it is that person who
screams, who cries, who is pained, who bleeds, but to the
other one nothing happens. - So as they continued to beat
Haridasa, once he did not react any more, they threw him
and went away. Then afterwards, when Haridasa reaches
Nabadip, he sees - and all the devotees see in amazement that
&ri Caitanya himself is crying and being hurt. $ri Caitanya
replies, is anyone beating any of my devotees? - it is this that
hurts me.
The Caitanya-BMgavata relates the manner in which ri Caitanya took
the entire agony on himself while Haridasa, who was being beaten,
remained unafflicted. The text reports &ri Caitanya thus addressing
Haridasa, describing his own experience of the beating received by the
other:
To kill, all of them were beating you, (yet) you
cherished the thought for their well-being in your
heart. You did not care about the beating you
received; even at that time you thought in your
heart about their welfare. Seeing you wishing
them well (even) my power could not work
(against them)... I could not strike them off due to
your strong desire (for their benefit), so seeing
you being beaten, I placed myself upon your
back. Your beating I took on my own limbs; these
are the signs of it -1 am not lying.18
sokol matro nijo-6astro mote //je ivor se puni sobar bhir loy / himsa korileo se
tahan himsa hoy //
to
Caitanya-Bhagavata, Madhya-khanda 10.39-43 praninto koriya toma marye sokol /

turn monecinto taha sobarkuol //apne maron khao, taha nahi lekh /tokhomh ta'
sobaiemone bhalo dekh//tumibhalo dekhilenakoromunibol/...
//katitenapaw
tor sohkolpo lagiya /torprsthe poro tor maion dekhiya // tohar maron nij-onge kori
longo //ei tar cinho ache, micha nahi koho //
52
Baul philosophy
What is the essence of this experience? How is it possible for the

one to survive in spite of immense physical pain, whereas the other fully
lives through the agony without himself being physically hurt? The
reason lies within the person's inner attitude. On the one hand, there is
the person having been inwardly purified to such an extent that he never
cherishes any hard feelings against anyone, even upon being harmed by
others. Such a person is truly accomplished, and it is his inner greatness,
his pureness of heart that enables him to transcend even the most intense
physical distress, for he simply disregards all agony as his only concern
in any condition whatsoever is for his aspired divinity - hence he
remains always under the protection of that divinity. On the other hand
there is the person who experiences the hurt of others in himself,
because he too is filled with the sole thought about the Supreme Divinity
- about the divinity abiding in man. In that sense every human is an
incarnation of the Supreme Being and therefore,, as proclaimed by
Haridasa in the Caitanya-Bhagavata, 'whoever harms anybody, it is God
whom he harms'19. This harm inflicted upon God causes the agony felt
by an accomplished person even if himself not physically affected
What is more, this experience which is the core sentiment arising
from humanness can be attained not only by a few distinguished saints,
but by everyone, because the essence of humanness rests within man; it
rests within the human heart. In order to obtain this experience, man
needs to become entirely purified from within, and this is achieved
through sadhana, through earnest spiritual effort for the sake of one's
own inward accomplishment. Then, the experience will arise which is
evoked once human goodness penetrates the heart of man; then, once
this experience has been called forth, no human will be able to any more
hurt another being, because the other's pain will be unbearable to
himself. And this is the quintessence of the Baul's spiritual experience:
The power of this experience - this is the Baiil's experience.
When this strength arises, when this flow of thought arises,
when this power of experience arises, then the Baul will
survive. But when this experience does not come up, then
nobody can recognize the Baul. The Baul is of such kind 19
Caitanya-Bhagavata, Adi-khanda 11.78 himsakonleo se tihSn himsi hoy
Baul sadhana: sidhana tattva
filled with love, with affection for humankind Man is his

universal divinity. Man is indwelled by the most excellent
soul which has been created - that Highest Being which is
man. Therefore there must be purity within man. This
pureness is attained upon practicing sadhana. Then, the Baul
will be loved by everyone. But if the Baul cannot maintain
this purity, then nobody will like the Baul. Such is the path
of the Bauls1 sidhana.
53
(3)
Man and his personal attitudes
Man tends to always think that it is him himself who effects all
the good things that come about. Whatever positive task has been
fulfilled, whatever virtuous act has been performed, man likes to credit
himself with its accomplishment, whereas for bad happenings, God is
blamed This way of thinking represents a widespread human attitude.
Now, if we thus refuse to accept our own answerability for averse
occurences but hold the Supreme Being responsible instead, then the
question arises naturally as to who, truly, is it whom we accuse. If the
Supreme Divinity were merely a neutral energy, then indeed it would be
easy to direct all the charges towards that abstract divinity. But it is not
so. God is not an attributeless phenomenon, but a very much human
reality: the Supreme Being lives within man as the divine presence, as
the divine power that dwells in the heart of man. Therefore
our lord, the one whom we call our divinity, our God - that
God is me myself. If I say W , then this word fmef signifies
that which is called God. Why is it so? Because this soiil of
ours is a pure soul, and it resides in the temple which is the
human bodyThat is to say, the essence of every human being is of divine nature. The
human soul possesses all the intrinsic characteristics of the divinity - it is
immaterial, illimitable, imperishable; and what is more, in the same
manner as does the Supreme Divinity, this soul which is formless and
unmanifest manifests itself in the concrete form of the finite: it abides
within the human body.
Being the dwelling-place of the pure, infinite reality, the human
body functions in every respect like a temple, In spite of its finiteness,
this body represents the sanctuary at whose center the infinite essence is
kept, hence it needs to be cared for properly in the same way as one
maintains the purity and cleanliness of the temple. Yet in order to
comprehend this necessity, it is essential to first of all recognize the
Infinite Being as die divine within man, as the one single, undivided
truth that rests at die core of each and every manifest reality. As long as
this fundamental truth is not realized, man remains unable to discern the
divine presence within himself, and he searches here and there for his
56
Baul philosophy
aspired divinity without noticing the sought-after treasure that lies in his
own heart.
If I cannot recognize my lord, then I remain searching and
inquiring in every place to find that my god is here, my god
is there. That one whom we call God, He is perceived as one
and the same reality in all castes, in all religions. Be they
Brahmans, or Vaisnavas, Christians, Muslims, Buddhists or
whatever - they all acknowledge one and the same
phenomenon: namely, our God who effects all that which is
happening. And this divinity rests within us.
It is the presence of this divinity within man which enables the human
body to perform all its actions. Without the divine energy at its core, the
body by itself were useless, incapable of making even the slightest
movement. Therefore, for as long as God remains with us - that means,
for as long as the inner divinity continues to stay within the human
body -, for that long life itself persists.
Man's attitude, however, is biased towards assessing the Infinite
Reality in terms of human finitude. The result of this disposition is a
vain attempt of measuring the immeasurable, of defining the
undefinable, of delimiting the illimitable. The Supreme Divinity cannot
be captured in comparative categories of relativity, for the Supreme
Being is absolute, hence extends beyond the limits of small and big, of
good and bad, of any calculable gradation. Man's-inclination towards
balancing the weight of that absolute reality is therefore erroneous and
futile. The Supreme Soul exists as the boundless and interminable
absolute truth whose immensity is not determinable by ordinary human
means.
This soul of ours, this Supreme Soul - pararnatma - is
immense, and so are its bhava, its intrinsic emotional quality,
and the flow of thought emerging from it.
What is limitable, however, is man's power of cognizance, and it
is man himself who time and again attempts to reduce the
tremendousness of the Supreme Reality with the intention of holding it
captive within the bonds of his own restricted concreteness.
57
Someone says, we have seized it and are keeping it within

our caste. And someone else says, it is being kept in my
caste. Then I reply, no, whatever they say, they speak about
one and the same thing. The one who is indwelled by love
and affection, who carries in himself the essence of a great
heart - in that one this divine sentiment becomes disclosed.
And the one who is petty-minded, whose heart is narrow, in
that one this sentiment in its full greatness cannot spread; it
does not arise within such a person.
In order to become eligible for realization of the Supreme Divinity in its
entireness, it is therefore necessary to first of all recognize the
illimitability of the human heart as the seat of this divinity. It is only
once man comes to acknowledge the innate greatness of his own heart
that he is ready to perceive the greatness of the Divine Being settled at
its core.
But how is this realization accomplished? Knowledge of the
Ultimate Being can be obtained only through comprehension of the
intrinsic oneness that unites the individual being with the Supreme Soul.
That is to say, when man realizes that his God is not a separate spiritual
entity but rather the universal extension of his own soul, then only he
becomes eligible for attainment to the Supreme Reality. All attempts to
diminish the weight of the Supreme Divinity so as to press the infinite
truth into some limited categories ,of thinking result in fact from the
failure to recognize the inborn unity of the human soul and its cosmic
counterpart, the Supreme Soul. Then, man remains thinking of himself
as different from the transcendental reality.
All the time he thus thinks that I am a human being, I have
taken birth as a human, and God is something separate,
something else. Therefore, at times he takes the mantra, at
times he acts as advised by the guru - but such people never
reflect upon who the guru actually is. Once those people
realize that the guru and the soul are one and the same thing,
not two entities, not different from each other - once they
understand this, once this fact enters their comprehension,
then those people's love and affection will increase much.
58
Baul philosophy
Therefore, the Supreme Soul and the individual soul must be

recognized as one and the same spiritual essence. Realization and proper
appreciation of their intrinsic unity is not only imperative if spiritual
accomplishment is to be achieved; it is moreover crucial in order to
sustain life as such, for nobody could live or breathe without the vital
spirit of love emanating from the Supreme Reality. This vital spirit of
love, however, can be tasted in its full sweetness only once its source is
realized as the divine within man, as the indwelling essence of the
supreme transcendental reality which takes its permanent seat at the core
of the human heart. Without perceiving and consciously acknowledging
this fundamental truth, man remains unable to accomplish even the basic
tasks of his life.
However much time is lost by such people, that much their
matters will go, will not remain. So once time has elapsed,
what will these people do? However much time has passed,
by that amount of time their life will be shortened - it will not
increase. Thus, these people will not obtain happiness; they
will be done, they will be finished.
In order that this may not happen, it is necessary to recognize and,
upon recognizing, to properly evoke the treasure that indwells each and
every human being. And this is the elemental signification implied in the
term manusa dharma or 'religion of man1: manusa dharma refers not just
simply to the religion of man in general, but its quintessential meaning is
faith in man, faith in the human being, faith in humanity as a whole.
Therefore, the Bauls hold that the bauliya mana, the Baul's heart, rests
within all, but it needs to be awakened in a suitable manner so as to
become fully effective for the benefit of the respective individual. How
is it awakened? - through spiritual endeavor and high-mindedness. That
is to say, good company, good conversation, performing virtuous tasks,
conversing and commingling with virtuous people - all these are
attributes and activities conducive to happiness and spiritual welfare.
Those, on the other hand, who waste the time given to them without
doing any good, such persons are to vanish without achieving any ends.
The Bauls, having realized the highest truth that lies within man,
accordingly regard man as the uppermost reality whose greatness cannot
be excelled by anything that exists in the world. For the Baul, the one
59
who loves man, the one who devotes himself to man, who worships
man, who meditates upon man - that person is venerated as an
accomplished saint; that person embodies the greatest of all yogis. And
the Bauls are such yogis who place man in the highest seat. In order to
reach that utmost state of pureness in which the infinite essence of the
human soul is revealed, however, man needs to acquire control over his
sense faculties so as to avert any undesirable influences arising from the
six inborn evils latently resting in every individual. These inherent vices
of man, collectively referred to as the sadripu or six enemies, are desire,
anger, greed, infatuation, conceit and envy. To gain mastery over these
six cardinal passions is vital for the emancipation of the human soul,
because only then is it that man becomes entirely purified from within,
hence that the soul can unfold in its full boundlessness.
How is this control achieved?
My father Nabani Das Khyapa Baul used to say from time
to time that, look, I can go and talk to any person, small or
big, but our sadripu, the six inherent enemies - to these I
cannot speak. So in order to maintain physical well-being,
surrender yourself to the one who controls our body
movements; do it in such a way that He is pleased and
protects you well. Once under His protection, He will
sustain you properly; there will be no trouble.
Self-control, nourished by the spirit of unconditional surrender to the
inner divinity, is realized in sadham. Control of the physical senses
presupposes control over their spiritual substance, hence it is necessary
in the first place to direct one's attention towards the soul - towards the
pancabhuta atma, that is, the soul inhered by the five senses. These five
senses, according to Upanisadie theory defined as speech, life-breath,
vision, hearing and mind, need to be evoked one by one so as to
establish the control of each respective sense faculty. Sadhana therefore
aimes at the reconciliation of the five senses in such a manner that they
turn fully commandable.
So when we are performing sadhana, when we call someone
a sadhu - the sadhu is who? Sa-dhu means sa- (safcbe, !withf)
60
Baul philosophy
and -dhu (dhwna, Vapor1) - the one who is acquainted with
this vapor.
That is to say, the sadhu is appreciated as the one who has attained
command over his senses. The syllable -dhu stands for dhuma, vapor or
fume, which belongs to the five constituent elements equated with the
human perceptive faculties1. The pancabhuta atma, indwelled by these
five cosmic elements reflected in the perceptive faculties, thus needs to
be awakened by way of evoking the senses one by one.
What happens once the perceptive faculties have been fully
evoked, once all senses have been reconciled?
Then, whatever one commands them to do with love, the)1
will fulfill it. Then, one cannot do any wTong even if the
heart desires to do so. Why? Because the six inherent
enemies of the body, these six adversaries have been
brought under control. The sadhana which is directed at
exercising such control - this is the Baul's sadhana.
The primary way to pursue this sadhana in order to obtain control over
the senses is dhyana, meditation. Other than dhyana, however, there is
gana, singing. The Bauls practice both: dhyana as the pnncipal mode of
sadhana needs to be observed in any case, but at those times when they
are not absorbed in mediation, the Bauls continue their sadhana through
singing. When is it that singing becomes a truly spiritual effort? When is
it that the act of singing raises its horizon beyond the limits of a merely
musico-artistie exercise? Once the singer's heart becomes satiated with
the bliss emerging from the divine presence, once joy swells up in his
heart, at that time the singer receives the inspiration that makes him utter
his tune affectionately in praise of his lord.
Of what kind is the effect music yields upon being performed
with full heart, with mind entirely engrossed in the Divine Being?
Music, if practiced with such intenseness, leads to successivly higher
degrees of spiritual perfection signifying consecutive steps on the way
towards union with the aspired divinity.
the five constituent elements, viz. earth, water, light, air, and space
61
Of music, it is said that from the tune (svara) originates

music (samgita), from music arises samadhi, and after
samadhi emerges nirvana. So nirvana-samadhirisesfromthe
path of music, of music performed with love.
Once music unfolds its full devotional power, the musician enters the
state of samadhi, that means he becomes completely absorbed by the
Supreme Being towards whom he directs his tune. Thereafter, nirvana is
attained once the intensity of this absorption has been increased to a
level where individuality ceases and the singer becomes one with the
Supreme Divinity. Accomplishment to this extent, however, turns
feasible only if the spiritual progress is nourished by the seeker's
wholehearted dedication - an that is to say, the divinity has to be evoked
with love.
The sentiment of love, the loving attitude on the part of the one
who approaches the Divine Being represents the most important
prerequisite for the success of the spiritual effort. If man communicates
the matter of his heart to the Supreme Divinity with sincere love and
devotion from within, then only the spiritual contact can be established,
because the Supreme Being will be pleased and ready to bestow His
own love upon the one by whom He is thus approached. In the same
manner as a mother is overjoyed when her child calls out to her
affectionately, just like this the Supreme Divinity becomes extremely
delighted upon being invoked with love. And this most sublime
invocation to the divinity is embodied in music. Music arises from
emotion, from a profound, heart-felt sentiment whose emotive strength
is such as to make the eyes fill with tears. Once the current has been
instigated, once the emotional spark has unfolded its full motivating
force and the flow of tears begins to stream together with each
invocation, then the grace of the Divine Being is obtained; then, the
spiritual effort is rewarded by accomplishment, then all tasks become
successful.
So then, is sadhana very difficult? No, it is not. It is made easy by
interweaving the indwelling spirit of love with each and every spiritual
pursuit. In this way, sadhana can be practiced at all times, because every
single activity performed with love turns into sadhana. But how is this
attitude of positiveness practically realized? It is accomplished by
62
Baul philosophy
constantly sustaining the sentiment of love within oneself, and this

requires command over one's sense organs so as to prevent them from
giving in to harmful influences. Just as if someone talks aversely or in a
troublesome manner, then the ear is directed not to listen lest the
polluting effect of falseness enters the heart. In the same way, each of
the respective senses needs to be guided in such a way as to ensure their
steadfastness against evil vibrations, for then only inner pureness is
maintained. The one who speaks with love, that one's voice may be
heard, whereas the one speaking harshly will not be given ear.
In the concrete, this means that man has to acknowledge the
positive qualities of being, that he has to become aware of the intrinsic
beauty concealed in his surroundings. It is in joy that the Immortal
Being manifests himself2, and this joy is revealed in the beauty that
indwells every single aspect of creation. The Bauls, having realized the
fundamental truth of joy, appreciate the beauty of creation as the
embodiment of divine bliss.
When they wander about, in market-places and fields, in
villages and towns, along rivers and drains, through
countries near and far, whatever place they reach, they enter
it with love, appreciating it as their own home,
acknowledging that God has made this creation so
beautifully - He has arranged this world so beautifully,
everything He has set so beautifully, such beautiful things
He has created, how beautiful is ail this! Being worshipers
of the beautiful, the Bauls, when they think thus, become
fully immersed in it.
Once engrossed in the universal joy that emanates from the
Divine Being, once absorbed in the beauty in which this joy becomes
manifest, the Baul forgets all anxieties related to the material world.
Whatever mundane issues may arise, small or big, he does not allow
them to enter his mind but turns them away at once. His only concern is
for the Supreme Divinity: to listen to the voice of his lord, and to invoke
Him with love. Having adopted this attitude, the Baul has no need to
even worry about basic necessities such as food and drink; trivialities of
2
ananda-rupam-amitam yad vibhiti
63
this kind he never demands from the divinity. He knows but one goal: to
become fully engulfed in the divine reality. Once he has reached this
goal, once he remains thus immersed in the divine presence, the Baul
renounces all other interests without cherishing the least desire for his
own sake. Because then he realizes that everything arises but from the
compassion of the Supreme Being; then he recognizes the immenseness
of that which is naturally given to him, whose vastness exceeds his own
apprehensive capacities, hence his prayer for the grace of the Infinite so
as to enable him to receive the divine gift properly - with love.
The Bauls do not regard themselves as belonging to any specific
religion or caste. Rather, they retain an innate sense of belonging to all
communities.
The Bauls are not explicitly Vaisnavas. We do not belong to
any particular caste, we belong to all castes. We are
Christians, we are Muslims, we are Vaisnavas, we are
Brahmans, we are Punjabis, we go to gurudvaras - to all
places (of worship) we go.
What is it that enables the Baul to tie the bond of intimacy with each and
every tradition of faith? It is the common ground that connects all these
religions, which is intrinsically human. Religion, no matter of what kind,
is practiced by man, and man is the Baul's highest divinity.
Our God, who is Man, goes to all (sacred) places and
performs his worship, meditates, invokes (the divinity) with
love. So we too worship these divinities: we worship the
human being who is performing their worship. Therefore,
we are not something different, we are not a separate caste our home is everywhere.
Worshiping the worshiper of God, devoting oneself to the lord's
devotee - which is likewise one of the fundamental tenets of Vaisnavism
- is the quintessence of the religion of man, of the religion whose

Supreme Divinity is Man. The one who realizes the divine truth that
rests within man partakes of the most intense bliss that arises from the
living experience of the divine. The Baul is the connoisseur of this bliss;
he is indwelled at all times by the joy emanating from the immediate
64
Baul philosophy
presence of the Supreme Man. Thus, the Baul remains unafflicted by

worries and sorrows, for these have no place in his heart. Whenever
negative vibrations spring up, they find no space to settle in a Baul's
heart, which is inhabited by the one single, transcendental truth - by joy,
by bliss, by the infinite spirit of the Supreme Divinity. And the Baul's
only intent is to constantly love this divinity - thus is the Baul's bhava,
thus is his emotional inclination.
The spiritual attitude of the Bauls finds its reflection in their
songs, that are eloquent testimonies of the Bauls' spiritual journey. There
are appropriate songs for each respective time of singing.
In the initial song, which is always rendered first, it is said 0 master, do tell me the proper way since birthIain distressed,
having lost the favor of fortune,
1 am lonely...
Tell me what to do - since birth I have been afflicted by
grief, by sorrow, by everything, and all this is going on even
now; therefore I am suffering. This suffering has eclipsed
me - so do liberate me from it. Further it is said To be cured let me study at Rai school
having been pained for long.
At the saints' school in Nodia District,
headmaster being merciful Nitai,
commingling in love is accomplished
The singer says, let me study at your school; I am desirous
of learning in your school - be gracious unto me. So what is
he going to do there? What he wants is to dwell together
with all those saints and accomplished persons - to get up
together, to sit together, to converse with them, to touch
them, to embrace them, to speak to them; like this, he says,
he will achieve everything. Why is it so? Because those
people are earnest seekers; they are pure souls, their bodies
are pure - by touching them, one will gain something that is
not going to be lost; it will be successful.
65
The song recalls the 16th century Vaisnava movement in Bengal,

initiated by Sri Caitanya at his native town Nabadip (Nodia). Religious
gatherings used to be held every day, in which numerous Vaisnava
saints, led by ri Caitanya and his associate Nityananda (Nitai), came
together to perform samkhtanz, congregational singing of Lord Krsna's
names to the accompaniment of cymbals and drums and in conjunction
with dance. These samkirtana gatherings were inspired by the spirit of
loving devotion to the lord as embodied in the subtle emotions of Radha
- alluded to in the word Raf - which ri Caitanya cherished in his heart
and which represent the sentiment central to the Vaisnava religion.
In yet another song, it is said in the beginning Come, brother, let us see Lord Gauranga's town,
let us go to our city where everyone meets,
where narration ofLordHari's stories, of the Bhagavadgita
goes on;
Nitai and Gaura are the bestowers of love.
That means he says we are not depreciating anything;
everything we do appreciate. Anything - the Gita, the
Mahabharata, the Rarnayana; on the side of the Muslim faith
the Qur'an; the Bible - 1 shall acquire proficiency in all of
them. That means as a pupil I shall acquaint myself with all
these; reading and listening I shall learn it. Because we are at
no time masters; we remain always learners, students - 1 am
the student, and everyone is my guru. Thus one needs to
think at all times; then, higher ends can be achieved. Then,
whatever task one approaches, it will be successful. - Thus
is the Baul's ethic.
The Baul, constantly seeking to increase his knowledge and
thereby to deepen his comprehension of the cosmic reality, eagerly
follows the instructions received from his spiritual master. Therefore,
the Baul understands himself as gurumukhi, as the one who listens to
the words of the guru and acts in accordance with the advices contained
in them. What is important, however, is the fact that beneficial results are
obtained alone by listening to and observing the directions indicated by
the guru, but not by imitating the guru's behavior.
66
Baul philosophy
The Baul is actually gurumukhi- whatever the guru says, he
listens to; whatever the guru does, he does not do it.
Why is it essential to abstain from copying one's guru's deeds?

Because the master and the disciple are moving on different levels of
accomplishment, and their respective acts are determined by their
respective grades of spiritual progress. The guru thereby possesses a
naturally higher degree of advancement than the disciple, which allows
him to act at times in a manner not necessarily apt for a disciple who is
yet to acquire the level of self-control needed to carry out the task in
question. In the concrete, this means that a fully accomplished person
may be capable of transcending certain laws of mundane existence
without being aversely affected, whereas the result for anyone else
committing such transgression will be utterly disastrous:
Transgression of the rules of dharma is seen to be
committed by divinities, but for lustrous (persons)
this does not amount to fault, just as the fire
consumes everything (without getting polluted).
Those who do not possess such ability should not
even mentally perform this (transgression) - a
foolish person behaving (thus) will be destroyed
just as if anyone other'than Lord Siva were to
swallow the (halahala) poison.3
What is it that allows extraordinary persons to act in extraordinary

ways? It is their advanced state of spiritual accomplishment, which
enables them to retain full control over themselves in any situation.
Moreover, such persons are free from ego, hence they remain indifferent
to mundane affairs of any kind, no matter whether such concerns might
positively or negatively reflect upon them:
Great persons are devoid of ego, hence have no
selfish ends to achieve through righteous
behavior, nor are they affected by acting to the
contrary.4
Bhagavata Purana 10.33.30-31 dharma-vyati-kramo drsta ifvamnam ca sahasain /

tejiyasam na dosaya vahnaih sarva-bhujo yatha // naitat samlcarej jatu tnanasapi
hynifrarah /vinafyaty acaran maudhyadyatha rudro'bidhajain visam //
Bhagavata Purana 10,33.33 kufalacaritena isamahi svartho na vidyate / viparyayena
vanartho nirahamkarinam prabho //
67
Apprehensive seekers, therefore, acknowledge the authority of the

guru's words, but wisely abstain from imitating his deeds. Such is the
principal attitude followed by the Bauls.
Thus is the guru's advice: \vhat I am saying, that you should
do; what I am doing, that you should not do!1.
In the words of Vaisnava scripture, that is to say The words of divine persons are true and
authoritative; but not always so their deeds; hence
an intelligent person should practice such
behavior as he understands to be suitable for
himself.5
It is the same fundamental admonition which reccurs time and

again as a warning directed towards the learner: whatever the guru tells
you to do, that you should adopt and act accordingly, but once you
begin to blindly copy the master's behavior, you will slip down. Because
the guru too has acquired his knowledge from his own masters, and
they again have acquired it from their gurus - like this, the way of
accomplishment becomes illuminated and is made accessible for
successive generations of seekers. And yet every individual is bound to
his personal capacities and therefore needs to act in a manner which is
appropriate for him.
It is said that this is like the source of a river - however
much current remains at the source, that fast the water can
flow. If there is no current, then the water will run very
slowly. When there is little current, the stream turns
completely calm, but as long as there is current, this
calmness is not attained. So therefore it is said further, once
the river has fully grown, once the current has ceased,
tranquillity arises. And once such strong feeling, once such
peace descends upon your body, then you will realize that
the guru has been gracious to you, and that he will continue
to be gracious - that means, this is just the beginning.
Bhagavata Purana 10.33.32 iSvaranam vacah satyam tathaivacaritam kvacit / tesam

yat svavaco-yuktam buddhimams tat samacawt //
68
Baul philosophy
Admonitions of this kind, which aim at guiding the seeker in the

proper direction on his path of accomplishment, are pronounced by the
Bauls in their songs. Any single situation arising throughout the
spiritual search is accordingly discussed in an appropriate song, and
each respective song becomes relevant during a specific period of
questing. What does this imply in the concrete?
It is like opening a diary - however many pages you open,
that many new things are revealed; however much is written,
that much we are going to see. So each song is like the page
of a book, like a piece of paper. What is written on that
paper?
Every page of the song-book discloses some specific truth related to the
spiritual inquiry. Thus each song tells of an experience made on the way
of searching, and contains implicit hints and advices emerging from this
experience, which are directed towards the mind of the seeker in order to
facilitate his further spiritual progress. However many songs one
renders, that many facts are communicated through the songs.
At times there are songs of the guru, at times there are songs
relating to Lord Siva, to Rama, to Krsna, to Jesus, to
Mohammad; then there are songs of Lalon, of Guru Nanak all kinds of song are there. In one such song it is said Being the owner of the human land,
through cultivation it becomes fruit-bearing;
by the heart no task is achieved.
Our heart is addressed thus, o heart, you are unable to do
anything, you are not doing anything, you are not properly
performing your tasks with faith. Do one thing: this land of
yours, measuring fourteen quarters6 - fourteen quarter
measures means three hands and half; this makes fourteen
quarter measures, and these fourteen quarter measures make
a human being: however tall a person is, it comes to fourteen
quarter measures. So this land of fourteen quarter measures 6
cauddapoyi, 'fourteen quarter measures': three and a half times the length of the
forearm, which corresponds to the approximate height of a human being
69
it is by cultivating this land that the real fruit is obtained But

if you are not cultivating it, then this land remains lying
barren.
How is the human land cultivated? It needs to be nourished with
the essence of existence, and that means devotion: the human ground is
fertilized with devotion, with faith, with love and confidence. However
much of these vital substances is added to the human soil, that much it
grows fertile, that much fruit is harvested. That is to say, the ground has
to be provided with water, with the live-giving fluid. Once the vital
essence has entered the human body, tranquillity, peace arises in the
heart, and it is at this time that man partakes of the guru's grace. It is at
this time that man is rewarded with the full harvest of his efforts, and it
is through the grace of the guru alone that such fruit is obtained however much harvest ripens upon the human land, however much is
attained, it can be bestowed by none else than the guru. The only one
able to bring forth such harvest is the gum through whose grace the fruit
is made to grow. Therefore, the Bauls regard the guru as the highest
spiritual instance.
The repertoire of songs kept by the Bauls comprises in its
majority deha-tattva songs and songs relating to the guru. For the Baul,
the spiritual master embodies the primary protective energy, hence the
guru is his all
Just as the guru is addressed gurur brahma gurur visnuh gururdevo mahegvarah /
gurur eva parambrahma tasmai Mgurave namah //
That means the guru is father, the guru is mother, the guru is
God - the guru is everything.
Whatever spiritual fruit the seeker affectionately demands of his master,
the guru surely grants it Therefore, in the beginning of any undertaking,
the guru should be properly invoked. How is the guru invoked? - by
entrusting the respective task to him. In that way, the striver pursues his
efforts to the best of his capacities, knowing that the master will be by
his side and enable him to complete the task. And this role of the guru as
the ultimate agent of accomplishment is recognized by the Bauls as the
70
Baul philosophy
key to realization, hence sustained as their most valued spiritual

property.
The Bauls, therefore, keep this as their treasure. Treasure
means wealth, wealth means balance - bank balance. The
bank-balance, money, wealth, gold, whatever is there: that is
the guru.
What is more, the Bauls regard the guru as their sole treasure, their only
true wealth. There is nothing more valuable than the spiritual master;
whatever is truly worthy is identical with the guru. It is thus that the
Bauls attribute the utmost value to the guru.
Life reveals the greatness of the guru's grace leading to fulfillment
of all tasks and aspirations in countless practical instances, and any
earnest seeker tastes the experience of such blessing time and again as
he proceeds on the path of his spiritual quest.
I know that whatever tasks I am performing, or intend to
perform, these tasks can be completed easily; I have seen it.
How? When, at a young age, I was wandering around
together with my father, singing - once, my father stayed at
the village Nannur, the birthplace of the Vaisnava poet
Candidasa. In that locality, there is one mother goddess
named Visalaksl Ma, in front of whom there is a huge
mountain. On top of this- mountain, my father used to
perform sadhana. There was moreover a fire-place nearby,
and next to it a banyan tree on which two snakes lived
together. Every evening and morning, those snakes used to
come down and pass by my father. They roamed about,
dwelled there, came and went - they never ever harmed him,
never. And he too kept continuing his sadhana. So he said,
'to take fire I go to the fire-place; it is ignited at the fire-place.
I too live here; nobody makes me flare up, I am receiving
love instead. These snakes too are giving me love, so why
then should people not love me? If I am not being loved,
then I get to realize that I am lacking love within myself. If I
call people with love, look after them, converse with them,

get along with them, then they too will give me their love1.
Thinking thus, that much he said to me.
So at some point I said, look, father - during the days of my
childhood we lived in great poverty; there was no food or
money in our house, so at that time I said to my father, look,
my brothers and sister have no bread to eat, so what will
your sadhana bring for those people? He replied, there is the
one up there - He will give you to eat, not me; He has
brought you, so it is Him who is going to provide for you
people's food. Then I said, come on, stop doing sadhana and
look after us. My father countered, let me do what is my
task. You do that which is your job, and whatever is your
mother's work, let her do it, and let your brother too do what
is meant for him. If I want to carry out somebody elsefs
tasks, this is not going to work. Why not? Because people
have been granted birth one by one. I have taken birth first; I
have come, since so many days I have been getting on
appropriately, and I will leave again. You did not come first
- you came last, and it is from there on that you have to
proceed. - So I thought, well, maybe it is like this.
Then, when I used to wander from village to village, singing
while playing the ekatarO, speaking to the villagers, to the
village mothers - when those people listened to my singing,
they would give me very powerful food to eat. Rice, lentils,
vegetables, legumes - however much was there, everything
they would give to me. The mothers would prepare it with
love, and thereafter I would take my food. So then I saw that
there was no trouble at all. If we keep just worrying about
food, about how we will get on properly, but without getting
started, without doing anything, then no task is achieved.
Therefore, it is necessary to be active.
For that reason, when we came to Calcutta from the village, I
said to my father, look, for so many days it was me who has
been singing in the villages; now I want the people of the
city to listen to your singing. I then began to travel from
town to town, throughout the whole of India - no place was
71
72
Baul philosophy
left out, everywhere I sang, and I performed at big functions.
Thereafter, I desired to present Baul singing abroad. So I
began at first in Russia. After that, I performed in a whole
one hundred countries, and I still keep coming and going.
Thus I was thinking that, look, I am not that educated, I do
not even possess a university degree, so how could I achieve
all that?
This is what is meant by saying that through the grace of the
guru, everything becomes possible. I am saying this because
I have seen that once the guru bestows his grace, there will
be no deficiency in the world, no shortage; everything is
being fulfilled. What we regard as unaccomplishable, even
that is attained. Through retaining one's faith in Him,
everything turns real.
This is the quintessence of all spiritual efforts: they must be

accompanied by faith and confidence in their ultimate success in order to
be fruitful. Faith in the support provided by the divine energy, and
confidence in one's own strength arising from the blessing bestowed by
that sustaining divinity constitute the motivating power that brings all
tasks to completion, but without which no effort however earnest is
designed to bear success. Confidence and faith, coupled with devotion,
form therefore the key to the door of accomplishment - that is to say, the
one who performs his tasks with full devotion and faith, 'that man,
whatever unreal he desires from the other world, he obtains (it) ... "(as
the Lord) is well pleased (and) propitiated by that same dear one'7. Thus
is man's principal assignment.
What is more, man's actions need to be determined by love at
every point to ensure their overall success. Why? Because it is man's
own, personal inclination which is reciprocated in the course of his
activity. In the same way as the one who emits anger will be received
angrily by others, just like this the one who sends out love is rewarded
with love. In order to fully unfold, however, this love must be allencompassing. That is to say, man must not restrict his love to one or a
few selected individuals; he has to extend his affection to humanity in its
7
BhagavataPurana4,24.77 vindatepumso'musmadyadyad
su-pritac chieyasam eka vallabhat //
icchaty
asatvamm/...
73
entirety, to each and every human being. Recognizing the divine spirit
which indwells every single animate entity, the one thus accomplished
reveres the divine spirit within all creatures, and his love for the
Supreme Divinity finds its outward expansion in the love with which he
approaches all beings. Love is the foremost necessity on the way
towards attainment of manfs highest quest, for love is obtained by giving
love, and once love has been obtained, man has become blessed with the
grace of the Supreme Being - a grace which comes in the guise of the
guru's grace. And this is achieved through love alone, through love
which is reciprocated with love:
However many people I have spoken to, none has ever
shouted at me or spoken angrily. They speak to me
affectionately, they act affectionately, (just as) I approach
everyone with love. There is my son - if he were not, some
other boy would be there; whoever is there, they all belong
to us. Thinking like this, and thus loving all, one remains
happy. Therefore, we keep telling people that whatever you
do, do it with love. Love the human being above all - love is
necessary. Through loving, the grace of the guru is attained.
And through the gunts grace - as we say, the grace of the
Supreme Being, God's grace, it is all the same. The guru's
appearance is God. In any one respective place He becomes
manifest to perform His tasks.
It is universal love which ties the bond that intrinsically joins
together all human beings and turns humanity into one single, large
family. Once the primal sense of belonging has been established in a
person's mind, he regards every individual as his very own, closest
companion. Categories such as known or unknown, familiar or
unfamiliar lose their significance and cease to mount up to form
untraversable walls obstructing unrestrained human interaction.
Therefore, the Bauls emphasize time and again that everyone is their
own kinsman, every person is their close relative. And anyone calling
with love will be replied lovingly; anyone approached with love is
bound to return love. In this way, and in this way alone, humankind is
apt to attain to its ultimate quest. And, what is more, in this manner
accomplishment becomes not only feasible - it becomes easy as well.
Whatever task is taken up, it is easily carried out. Once everybody
74
Saul philosophy
adopts an attitude of all-inclusive love and affection, humanity is no

more faced with troubles and sorrows. The Baul's basic inclination is
thus to make everyone his own, to perceive everyone as his own anywhere, at any time he is conscious of the innate link that makes him
unite, that makes him become one with mankind in its entirety.
Oneness of all human beings is not an abstract ideal; rather, the
call for unity is the voice arising from the natural predisposition of man,
which involves one and the same primary potential latently resting in
each and every individual This elemental substance is common human
property; it indwells every person as the vital essence, as the shared
prerequisite upon which individual faculties and capacities are
accordingly developed Of what kind is this vital substance? It is the
divine spirit at the core of the human heart, the transcendental quality
which reveals itself in the capacity to love. If this inherent divine energy
is properly awakened, if love is called forth from the depth of the heart,
then man's pursuits become truly meaningful. The ability to evoke this
bliss-giving power is in essence available to anybody who strives for it,
hence any human task can potentially be accomplished by any human
being.
Today I went on account of some work, and somebody said
to me, I have been thinking of you for a long time, that I
should do some task together with you. I asked, what will
you do together with me? What is there that cannot be
achieved, he replied - whatever I think of doing, by your
name it will happen easily, quickly. Thus that person said to
me. So I told him, look, the human being which you are, I
am that very same human being. Whatever capacities are
given to you, the same potential is given to me. So where is
the difference? He said, the difference is that people will
work because of your name, but if we are trying to do the
job, we will not get any work done. Therefore there must be
some difference. I said, no -1 am talking to people with love,
I am doing things with love, so others too are doing things
for me with love. With love, tasks are easily performed, and
the result is satisfactory. - Then that person gave in, realizing
that he had been thinking wrongly. I said, yes, it is wrong you should think that if something gets done because of my
75
name, then it will get done by your name as well. Do it with

love, talk with love, then it will work out. Mirabai too has
said this, binaprema se nahimile nandalala - 'without love,
Nandalala is not attained to1, - Whatever you do, do it with
love.
So love is the key to spiritual success - love, and invocation. That
is to say, before commencing any task, it is necessary to invoke the
divinity through whose grace any pursuits become ultimately fruitful.
Without apposite invocation, the mind cannot assemble and
consequently does not gain the degree of attentiveness needed to carry
the task in question to foil completion. Therefore, it is essential to first of
all establish the proper contact with the divinity, to bring oneself into
line with the divine energy whose stimulating power ensures the
eventual achievement.
Once I used to stay together with some person who could
not get any work started; whatever task he attempted to
perform, it was lost. So I thought, why is it so? And I did
not tell him anything. One day I said, look, brother, do
things with consideration. That much I told him: be
thoughtful about what you are doing. Then he began to
realize that something had indeed been wrong in the way he
approached his tasks. Later, I saw that whatever amount of
work he had aimed to fulfill, yet more was completed. So
therefore, invocation is necessary; without invoking, no task
is accomplished.
Invocation of the supporting divinity is the vital prerequisite for
progress on the path of attainment, but how is the divinity practically
invoked? The primary form of invocation is japa, recitation of the divine
name. What is the function of japa? Japa is the call to the divinity, which
is raised in order to summon the divine powers from the spheres of their
transcendental all-pervasiveness, thereby gathering all the constructive
energies of the universe into one single current of love that runs through
the human heart. Japa is the call to the divinity as such; its effect remains
the same regardless of the concrete manifestation in which the divinity is
perceived by any one individual, for every embodiment of the divine
energy can be thus invoked.
76
Baul philosophy
Japa means to call: hare krsna hare krsna krsna krsna hare
hare /hare rama hare rama rama rama hare hare - like this.
Or &iva - siva iva om narno sivaya om namo ivaya om
namo ivaya ... - call Him, invoke Him, If it is directed to
Allah, call Him by exclaiming allah allah. Or if Jesus is
invoked, call out fGod, God1. But calling as such is
necessary.
What happens once the divinity is summoned in this manner?

Through invocation, the inner divinity that rests at the core of the human
heart is awakened. Japa, if properly performed, is directed inwards,
because the true divinity to be reached by the invocation does not dwell
in the abstract layers of the universe: it resides in the heart of man. Once
this inner divinity is called forth, once the divine presence within man is
evoked, the awakened spirit of the Infinite carries the human seeker to
the ultimate destination of his spiritual quest.
Therefore, the divinity does not awake in temples: in this
temple it will rise - in this temple which is the human body, which houses the essence of
the Imperishable, the most valuable treasure of being which is innately
human.
And the temple deity? The concrete image too is filled with life,
with cosmic energy, but its divine powers can be aroused only by the
one who has already awakened the divinity of his own heart Because it
is but the one who is aware of the divinity within himself who is able to
perceive the divine spirit that indwells its outer manifestations. For the
Bauls, to sustain the inner divine presence is of utmost significance for
the success of all spiritual pursuits, of any task whatsoever. Once this
presence is established permanently, everything is accomplished, and all
efforts are brought to fruition.
Then our meditation, realization, worship, inner peace, our
revered divinity - everything comes forth. When the
sentiment of devotion arises within us, then, very gradually,
our divinity awakes.
77
And once the indwelling divinity is fully aroused, man is enabled

to carry out his tasks in a virtuous manner, hence he becomes an
accomplished person, a sadhu.
Those who perform virtuous tasks are called sadhu. Those
who keep the company of virtuous persons are called
spiritual thinkers 8 . That means they reflect upon
metaphysical matters, little by little. Therefore they are
spiritual thinkers: the one who contemplates on that which is
contained within this vessel of ours 9 , that person is called a
spiritual thinker.
8
9
adhyitmik cintadhM, literally 'spiritual flow of thought1

the dwelling-place of the human soul, i.e. the human body
(4)
Baul sadhana: attaining the inner vision
Sadhana as a spiritual pursuit is applicable to the whole of
humanity, hence it is suitable to be performed by everyone* In order to
practice sadhana, however, a certain amount of self-discipline is required
in the first place so as to establish the needed level of concentration and
mental determinedness for the task ahead. That is to say, die mind must
be set into the proper direction, and the firmness of its aspirations be
ensured. If sadhana is meant to yield success, it is important that these
basic prerequisites are met prior to any concrete spiritual exercise. The
earlier the fundament is erected, die easier the subsequent efforts are
accomplished.
My father, who is my Baul guru, used to say upon
performing sadhana, look, sadhana is for the sake of all, of
all human beings. If you begin to practice from an early age
onwards, then it will come to you easily once you grow up.
So in order to make it easy, just as when you are playing, get
it started together with that Do not regard this as mere play;
start thinking - then, a very uncomplicated path will open up
to you. Then, you will get into it very soon, you will pick it
up very quickly. - Like this he used to say. By then I had
been studying for five years. I continued to study, while at
the same time - listening, observing, sitting together -, I was
being taught sadhana.
For the effective progress of sadhanaliom the outset, it is
essential that the initial preparation be directed at proper attentiveness of
the mind. In the concrete, this means that the very first task ahead of the
spiritual pursuance is to instate single-mindedness with regard to the
object of the search. It is only once full concentration has been achieved
that the aspired goal enters reachable distance, because then only it
becomes possible to sustain unfaltering attention throughout the spiritual
practice. As long as the determination of the mind has not been raised to
the highest degree, as long as the mental consciousness remains prone to
distraction caused by outside influences or inner unrest, no effort
howsoever stem is inclined to succeed. Therefore, it is vital to
implement the basis first, before proceeding to the actual practice of

sadhana.
80
Baul
philosophy
At first, taking the sitting-posture, my father said, abandon
incantations
and austerities, perform the initial
implementation; let the mind become flawless. That means,
leave all those recitations and austerities, meditation and
recollection - assemble the mind; the mind must be
undivided. Once single-mindedness is achieved, all your
efforts will quickly turn successful. Therefore it is said,
abandon incantations and austerities, practice aropa; let the
mind become unimpaired. That means to establish
immaculacy so that your mind becomes very firmly
assembled, so that the mind does not divert to any direction
but one becomes fully engrossed in sadhana. Thus the mind
needs to be readied in the first place.
Instituting the primary fundament upon which the subtle layers of
spiritual advancement are progressively built up requires some effort to
start with, but as soon as the initial instatement has been properly
completed, the subsequent tasks are essentially facilitated and sadhana
becomes easily accomplishable. Setting up one's mind and evoking the
needed level of concentration is done in the process of the basic aropa
sadhana. That means, beginning with aropa, the striver advances
gradually from the point of origin towards the main road of his search,
which will ultimately take him to the destination. Once he has arrived on
the principal path and moves on with firm determination, where does his
journey take him? The way of the spiritual quest leads the traveler to the
shore of the river that merges into the sea of the Infinite, into the ocean
whose expansion knows no limits, whose vastness cannot be confined
within perceptible bounds.
It is just like the sea where the water knows no end, the
ocean which has no shore. I am looking out from one shore,
but to reach the other shore takes a long time, and one has to
go very far.
The illimitable sea that separates the realms of the finite and the infinite
is interminable, and its other shore is not seen until the ocean has been
fully traversed
81
But what does it signify, that other shore? Why is it that the
wayfarer cannot rest until he has arrived in the land of the beyond?
Because there lies the seeker's final destination, the ultimate object of his
spiritual search, which to attain he needs to cross the sea that rests
within his inner self. It is once man becomes one with the infinite in
himself that he recognizes its infinity resembling the boundlessness of
the shoreless ocean. What succeeds once the seeker transcends the limits
of the illimitable; once he traverses Viraja, the river of infinity and enters
brahma-dete, the realm of the Supreme Reality? What is it that he
visions at that time? The Upanisad replies In the highest golden layer, Viraja, is the
undivided brahma. Pure is it, the light of lights.
That is what the knowers of self know,l
The moment once the striver transgresses the ultimate boundary, a

radiant light rises in front of him whose beams illumine his entire inner
being and open his sight for everything that exists within him.
When this light emerges, then one can see throughout the
entire body what is there and what is not. Into whatever
direction I direct my glance, whatever I wish to see at that
time, that very thing I will be able to recognize.
Of what kind is it, this divine light that arises at the time of
realization? The supreme light is nothing but man's own self: atoia, the
self-illuminating human soul. Therefore the Upanisads say, fthe self,
indeed, is his light, for with the self, indeed, as the light, one sits, moves
about, does one's work and returns'2. In other words, 'the self...is the
light different from one's body and organs and illumines them though it
is itself not illumined by anything else13. The self thus appears in the
form of the luminous glow whose brilliance brings to light the inner
spheres of the human body. Wherever this light shines forth, into
Mundaka Upanisad 2.2.10 hiranmaye pare kote virajam brahma niskalam / tac
chubhramjyotisamjyotih tad yad atma vido viduh //
2
Brhad-aranyakaUpanisad4.3.6 atmaivisyajyotirbhavati, atmanaivayamjyotisaste
palyayate, karma kurute, vipalycti.
3
kâ-karana-svavayava-samghata-vyatiriktam, karya-karanavabhasakam, adityadi
bahya-jyotirvat svayam anyenanavabhasyamanam abhidMyate jyotih (Sankara's
commentary on Brhad-aranyaka Upanisad 4.3.6)
g2
Baul philosophy
whatever spot it extends its rays, that very thing becomes visible before
man's inner eye.
In order to evoke the inner vision, however, it is essential to close
down the outer sense. That is to say, the outward vision actuated
through the sense organ must be deactivated so as to open the door
towards the inside and thereby enable the inner eye to unfold its full
visual power. As long as the outward door is kept open, the inward
door remains shut, but once the inner door opens, the outer door is
locked. And as soon as the outward door has thus been closed, then,
vision from within can be obtained.
Vision of what?
From within that light I can see, just as if I select a specific
image - be it Krsna, or both Radha and Krsna conjointly,
whatever image I reflect upon, it comes forth from within
that visualization. Arising gradually out of that imagination,
the image becomes visible before the inner sight. Then, a
boundary is being created there, and within that boundary
one can see them roaming in their eternal ways, performing
their eternal play, going on in their eternal routine everything I can see within myself.
The vision thus emerging reveals the Supreme Reality to the fullest
extent; it is perceived by man in the very same manner in which he
conceives the divinity as such. That means, whatever concrete
manifestation he contemplates upon, in that very manifestation the
divinity is disclosed. And once this divine vision springs up before the
inner sight, the person thus enlightened becomes entirely engulfed in the
living experience of the divine; then, the seeker becomes completely
absorbed in his own inner self. Once engrossed to such an extent, the
outer awareness moves at far distance. At that time, the outward flow of
thought is not capable of entering the inner consciousness, and a person
immersed in inward meditation is not touched by any thought other than
the vision of his inner divinity.
In order to attain this state of immunity against outward
influences, in order that any outward touch is kept at a distance, it is
83
necessary to retain one's body under control with firm determination.

Why? Because the vision of the Highest is not attained simply in an
instant; because the Supreme Reality is not willing to emerge from its
concealment easily. Accomplishment of the ultimate vision requires
earnest effort coupled with uncompromising discipline. And as long as
one remains ready to accept the troubles inevitably associated with the
way of accomplishment, as long as one continues in one's endeavor, for
that long one is not inclined to forsake the opportunity of attaining
vision of the Supreme; for that long one is not disposed to let that
favorable time pass by when the aspired divinity appears before the
inner sight, because it is then, in that very moment, that the most subtle
spiritual experience can be gained.
How does this ultimate experience assume visible shape? The
Supreme Divinity takes manifest form in whatsoever manner the
worshiper desires. That is to say, the image visioned by the inner eye
corresponds to the image brought forth from the mind. And once this
image emerges, the aspired divinity can be invoked in any possible way.
Whatsoever image becomes visible in front of me, from that,
whatever I pray for will be given to me; in untarnished
appearance it will be bestowed.
Whatever the concrete image evoked by the mind, it is an aspect of but
one and the same Absolute Reality, Therefore, all the different images
are ultimately not distinct from each other.
Whether I opt for &iva, or for Kali - it is one and the same
form, not separate. This one single, undivided image needs
to be settled inside the heart.
Once established, the divine reflection activates the emotional
current in its entirety. The stream wells forth from the very place where
the vision arises, growing to fullness right before the inner eye. Then,
from there, the ways of the divine image can be witnessed in their
totality, and while remaining thus engrossed in the transcendental sight,
the worshiper is inspirited through the very image in front of him to
participate himself in the divine play.
84
Baul philosophy
To participate in what way? - by uniting with the spiritual image.

by commingling with the divine appearance.
Then, I am merging with That One; then, this ami, this I has
become tumi, you: I am fully one with That One. It is within
That One that all actions are going on. Then I can see that I
am doing everything jointly with and within That One.
What is it that ensues once this highest state of spiritual oneness, once
the ultimate union has been attained? The reaction is an overwhelming
emotional experience, an experience in which joy and sorrow, bliss and
pain come to confluence in one single current of feeling. A person thus
engulfed in the transcendental play
at times laughs, at times weeps. When (that vision) fades a
little, when the curtain is pulled before the inner eye, then an
urge for crying comes up. And as long as (that sight)
remains in front of me, then there is joy, and the current of
bliss remains. Then, tears begin to flow: both ways - that
means, the tears of sorrow are running, and the tears of joy
are running; here, both currents become one.
That is to say, the stream of tears elicited by the divine experience
carries joy and sorrow both in one, and this flow is indelibely instigated
once the supreme vision is obtained. Is instigated in what manner? In the
moment when bliss grows to ultimate fullness, then what is it that arises
in the mind of the seeker? It is his undivided attention for the divinity,
the sentiment of complete surrender which has thus become
consummate. Then, the one who has entirely renounced his own self for
the sake of the divinity partakes of divine grace in its most refined
essence.
In that instant of utmost grace, man comes to recognize that
whatever has been bestowed upon him is in reality the gift of the
Supreme Divinity. Why is it so? Because the one who has fully
surrendered himself thereby merges into one with the divinity, and
whatever belongs to the divinity therefore belongs to him as well
Whatever is given, it is given by the divinity. And once man
comprehends this quintessential truth, his tears begin to flow
85
automatically - that is, the tears of joy, the tears of bliss emerging from
the realization of the tremendousness of that sublime grace.
Whatever He has made me obtain, I have received it. I am
receiving it; as long as I desire so, it remains coming. That
means it is unending, it does not perish.
In order to sustain the imperishable nature of this divine gift, that
is, in order to retain the divine blessing as a permanent presence, it is
however necessary to exercise rigorous self-restraint. Discipline, selfcontrol is the foremost rule of sadhana, and consequently, the primary
task is to continually increase one's power of inner control. Once the
skill of self-control has been fully developed, the door to
accomplishment opens before the seeker, and whatever he desires on his
spiritual path, it will be attained. Thus is the true meaning of sadhana.
The real essence, however, can be comprehended only by those
who have acquired spiritual maturity, by those who have arrived on an
advanced level of spiritual accomplishment. Unknowing persons, and
those without spiritual ambitions, remain unaware of the fundamental
reality and are incapable of perceiving the subtle workings of the cosmic
mechanism.
Therefore, the Bauls' doctrine repeats time and again one and
the same thing: the one who does not disclose his spiritual
matters maintains cautiousness for himself. That means if I
reveal those facts to someone devoid of devotion, to
someone who is not an earnest striver, then that person will
regard me as crazy. He will call me mad, and remains
thinking all the time that I may be wrong, that means, that the
essence of what I am saying is wrong.
Objections raised by the ignorant occur but as a natural
phenomenon and are encountered by anyone striving for higher ends.
Those who are truly accomplished, however, raise their glance above the
standard of ordinariness towards the extraordinary, while responding to
controversial reactions at commonplace level with indifference.
86
Baul philosophy
Other people conceive me with different eyes. Therefore, I
have to direct my own eyes upwards. Who thinks what, who
says what - this is irrelevant. What I want is that my tasks
turn successful. Who said what, who did what - all this I do
not need. I order to adopt this (attitude), however, it is
necessary to keep oneself under control. This is what the
gurus say. That means, in this manner my father used to
teach me.
How is the vision of the Supreme practically accomplished? In

what manner is it possible to evoke and enhance the sight of the divine
light in the first place while exercising sadhana in its initial stages?
Teaching me, my father asked me one day, can you see it,
that light? I was too young to understand much at that time,
so I replied, look, you are telling me all this, but I cannot see
any light He said, look at it properly, see, here it glows. I
said, no. Then he said, alright, do one thing. Bnng a candle,
a flame, and ignite it. Then keep it at a little distance at the
level of your eyes, keep it at very close range. And then sit
and look towards it without allowing the glance to divert to
another side. As you remain looking at it like this, then (this
light) will arise right here on top of the nose, that means,
looking at it over there it arises right here. Then both points
adjust to one and the same level, and once a single level has
been achieved, one finds (the light) resting in this very point
(on the forehead). And once it comes to rest (there), then the
eyes move automatically in upward direction.
What is that to say in essence? The aspired vision is an
experience, and experiences must be lived through in order to be
acquired. Sadhana means learning through experience, hence the most
substantial part of sadhana is accomplished through the seeker's
personal efforts alone. Why? Because experience cannot be taught,
experience cannot be told, experience cannot be shown - experience
cannot be acknowledged until it is approved by a person's very own,
individual emotional faculties. Therefore, the vision of the divine is
attained through the experience of the divine, through expenencing the
divine image that is brought to light before one's own inner eye. And
87
what is more, the experience itself cannot be handed down from the
master to the disciple. What can be imparted is the way that leads to the
experience, but not the experience as such. For the disciple, it is of no
value to know that his master has obtained the vision of the Supreme as
long as he himself is yet to experience it, because only then is it that he
conceives the realness of the divine presence.
The presence of which divinity? - of the divinity that rests within
man, of the divinity that abides within the human heart. To realize this
inner divinity, therefore, means to realize one's own inner self.
The divinity is me myself. I am seeing myself. In what way?
When I am immersed in meditation, when I wish to see,
when I contemplate, then I can see how That One is doing
this and that.
That is to say, then I can experience the ways in which the inner divinity
is moving. Seeing is experiencing, vision is experience. If someone
were to say, show me this divinity - it is not possible, because the divine
energy withdraws itself from the sites of display, hence any request for
expressing the inexpressible, for communicating the incommunicable,
for defining the undefmable is fundamentally inordinate. Sadhana is
based upon experience; sadhana is experience, its quintessence is
experience, hence only the one who understands the real nature of the
experience is able to proceed on the path of sadhana.
This is like eating a sweet, like tasting the flavor of a sweet:
how delicious! - to describe it is impossible.
In the same way, explaining the power of experience is very difficult.
For this task, guidance is required rather than explanation. In the
concrete, this implies that the master has to lead the learner along the
same path on which he himself has attained his experience, and if the
disciple is able to follow his guru properly and in the right manner on
this path, then he too will acquire the sought-after power of experience.
How is the experience accomplished, how is attainment helped
along? - through sadhana, and through bhajana, that is, by evoking the
divinity in song. Sadhana and bhajana are indispensable on the way
towards the highest object; they constitute the path which leads to the
88
Baul philosophy
ultimate spiritual experience. Therefore, both sadhana and bhajana must

be properly understood and exercised. Bhajana, singing, and japana,
incantation, are thereby closely interconnected: either one practices the
one, or the other; either one sings and plays musical instruments, or one
recites silently, but one of them must be there in order to obtain the
aspired experience. Why? Because singing, because incantation
performed with firmly assembled mind directs the seeker's eyes towards
the inner spheres of his being. What is it that he gets to see there? He
watches at his own self; he recognizes his own inner essence, that which
makes him truly him, And once he becomes aware of this vision from
within, once he completely discerns that which happens before his inner
eye, he remains engrossed in his inner self.
Once thus absorbed, what is it that he experiences? - bliss,
unending joy.
Someone may enjoy quarreling, others denve happiness
from killing and beating. But what I am experiencing once I
am seeing with full comprehension, that is the utmost joy.
Because the satisfaction gained by those people is but the joy
of the moment; a little later it will be gone. The bliss that
comes to me, however, lasts for more than a mere instant: it
persists for as long as I desire so.
It is permanence which qualifies joy as joy, which turns happiness into
true bliss, hence the Upanisad observes The small-minded go after outward pleasures.
They walk into the snare of widespread death.
The wise, however, recognizing eternal life do not
seek the stable among things which are unstable
here.4
When is permanence obtained? - once the seeker accomplishes his

experience entirely from within, and once his emotional response is
coupled with a deep sense of devotion, of surrender. The experience
brought forth in this way is purely spiritual in its character; it arises in
complete detachment from material circumstances and situations of any
4
Katha Upanisad 2.1.2 paracah kamin anuyanti bilis te mityoryanti vicatasya paSam,
atha dhlra amrtatvam viditva dhruvam adhwvesv iha na priithayante
89
kind, hence remains unaffected by the fluctuating nature of such outside

influences. The bliss thus attained is unlimited and interminable; it is
conscious bliss - that which is called cidananda. That is to say cidananda
&akti, the power of conscious bliss means the Supreme
Power This Supreme Power dwells within us.
The Supreme Power rises gradually; it is awakened step by step
until it unfolds its full bliss-giving potency. In the same manner as the
vision of the divine light slowly expands and grows to full radiance, just
like this the power of conscious bliss emanating from this light increases
continually. Once the light, once the power of its experience has
completely come forth, the entire inner being is illumined.
That candle which I have seen burning was a small power, a
small light. From a small light it develops within me into a
big light. Once it has gained fullness inside me, then I can
activate the switch so as to illuminate the house.
But how is the Supreme Power evoked? In what way is the
transcendental light stimulated to grow? The answer points at the
fundamental, the most basic aspect of sadhana: through pranayama,
through breath-control.
To activate the switch means that I begin by gradually
exercising pranayama. Pranayama is one power, a small one.
So when I gradually practice this five-fold pranayama, then
the respective switches are aroused one by one. Once a
switch is activated, is aroused, then I can accomplish this
power of experience.
That is to say, breath-control is the initial task, and proceeding from
there, one needs to gradually acquire control over all the sense faculties
in order to awaken the ultimate spiritual experience. It is only once all
switches have been activated, once complete self-control has been
established, that man becomes sensitized towards the subtle vibrations
of the divine energy, hence the vision of the cosmic light can be attained
only after fulfilling the preliminary requirements of the elemental
sadhana, and that means, pranayama.
90
Raul philosophy
Now, striving for attainment, searching for knowledge of how to

exercise self-control, questing for understanding of where to find the
switches to the respective senses, and once having obtained this
knowledge, in what manner does a seeker perform the various types of
pranayamal With what object in mind is pranayama executed? The
practice of pranayama can be motivated by different aims, though the
path on which these aims are pursued is eventually one and the same.
Just as the Supreme Reality assumes two appearances, namely the
manifest and the unmanifest, the quest for attainment to the Supreme
Reality is determined by these two aspects: form and spirit. And
therefore, the one single path of the spiritual search takes two directions
representing the two different goals: some perform pranayama for the
sake of theoretical prescriptions, and some perform pranayama in order
to attain to the Ultimate Being. The path is but one, only the objects
differ. Differ in what way? The one who aspires the vision of the
Supreme Divinity directs his attention towards the transcendental truth,
whereas the one whose view is directed merely towards realization of
his own physical reality aims at the outer, material aspect, at that which
is finite and perishable.
The immaterial substance, the spiritual essence, however, is
permanent and indestructible. What is this essence of essences made of?
- air. The transcendental medium is constituted by air, by vapor, by that
most refined, effervescent fluid whose reflection casts the faintest trace
of an all-penetrating, sublime appearance. And this elemental universal
vibration represents the highest cosmic truth, brahma, the Supreme
Being as the prime motivator of existence.
That means, just as there is one hand over here, and one
hand over there: there are two hands, that means on this side
there is something, and on that side there is something. That
which is in between these two things, that is brahma. Thus
this space is being filled; the emptiness of this space is being
filled up- What is it that fills up the space? Air. Vapor. By
vapor it is being filled.
Therefore the Upanisads say, the Supreme Spirit 'is unmoving, one,
swifter than the mind. .., In it the all-pervading air supports the activities
91
of beings'5. The Supreme Reality rests in complete unity within itself,

yet it comes forth in a multitude of ever changing manifestations. Its
inner substance is that which 'moves in the sky1, hence air (vayu).6 Air is
the vital medium that enables all animate beings to breathe, to move,
hence which sustains all life and causes all activity. This air, this vapor,
therefore is the quintessence of being.
The Absolute Being comes forth in those two aspects of which
the one is revealed and the other is unrevealed: Verily, there are two
forms of brahman, the formed and the formless, the mortal and the
immortal, the unmoving and the moving, the actual and the true'7. That
which is revealed, that which possesses form, that which is
impermanent, that which is undynamic, which is actual - that means,
existing in the concrete -, all that represents the outer manifestation, the
material reality, which is different from the all-permeating air, from the
vital medium within which it exists: 'this is the formed brahman,
whatever is different from the air and the atmosphere. This is mortal.
This is unmoving. This is actual.. .'8. That which is unrevealed, which is
formless, which is permanent, which is dynamic, which is true but not
concrete, this is the inner essence that dwells between the material facts,
that abides within the manifest form.
This room which is there, what is it that rests within this
room? Within it, there is vapor. That is what rests in this
layer.
Air, vapor is that which rests in the stratum of the formless: 'now the
formless is the air and the atmosphere. This is immortal, this is the
moving and this is the true.. .f9.
5
6
Ka Upanisad, 4 anejad ekam manasojavlyo... tasminn apo matarigva dadhati

matari^va vayuh... (&ankara's commentary on Ia Upanisad, 4). 'Matari&vaii literally
means 'it moves (gvasiti) in the sky (antarikse)\
Brhad-aranyaka Upanisad 2.3.1 dve viva brahmano rupe, murtam caivamurtam ca,
martyam camrtam ca, sthitam ca, yac ca, sac ca, tyac ca
Brhad-aranyaka Upanisad 2.3.2 tad etan murtam yad anyad vayo cantariksac ca, etan
martyam, etat sthitam, etat sat...
Brhad-aranyaka Upanisad 2.3.3 athamurtam vayu cantariksam ca, etad amrtam, etad
yat, etat tyat...
92
Baul philosophy
The human body as the microcosm of the universal self is

composed in the same manner as the cosmic reality. Its concrete form
constitutes the physical substance, while the inner stratum is sustained
by air.
In the same way, this layer within our body is made of
vapor.
What appearance does this vapor assume within the human body? It
comes forth as prana, the vital breath, and as the space within which the
breath moves. Therefore, the material body is that which is distinct from
the breath, while the breath itself represents the formless essence: 'now
with regard to the self; just this is the formed, what is different from the
breath and from the space which is within the self This is mortal, this is
unmoving, this is actual.. . fl .
Given the crucial role of prana as the imperishable essence of the
human being, the proper control of the vital function of breathing
becomes of utmost importance for the emancipation of the human soul.
Command over the breath continually enhances the inner strength and
vitality. Once power and dynamics are on the increase, what is the
consequence for man's physical condition? Amplified power leads to
longevity. Sadhana, whose object is to intensify a person's strength by
establishing control over the mental and physical faculties on the highest
possible level, results therefore in longevity raised to the maximum
degree. But what is it that makes this task successful in the first place?
What is it that enables an accomplished person to live for a hundred
years or longer? It is complete renunciation from material ends. The
Upanisad says, 'always performing works here one should wish to live
a hundred years. If you live thus as a man, there is no way other than
this by which karma does not adhere to you111. That is to say, all actions
are determined by the spirit of full surrender to the Supreme Divinity,
hence all deeds are dedicated to the divinity; there is no material motive
behind any of man's acts. Activity, thus pursued with pure heart and
10
Brhad-aranyaka Upanisad 2.3.4 athadhyatmam idam eva murtam yadanyat pranac

ca ya cayam antaratmann aka&h, etan martyam, ctat sthitam, etat sat...
11
lia Upanisad, 2 kurvann eveha karmani jijiviset satam sarnah, cvam tvayi
nanyatheto'sthi na karma lipyate nare
Baud sadhana: attaining the inner vision
93
devoid of selfish intentions, does not lead to attachment even while

being performed amidst all and in interaction with everybody.
Action as such is necessary, since it is through action that man in
his manifest form can proceed on the way to spiritual freedom. What is
important, however, is the fact that the motivating object for any activity
must be entirely spiritual in its character. If this is the case, every action
thus dedicated to the Supreme Being increases man's spiritual power
from within, hence stimulates longevity. And this is the reason why a
person who has obtained full command over his faculties is able to
continually enhance his inner strength and thereby to protract the span of
his life.
The reason is, such a person withdraws himself at far
distance from material concerns. Having sent off mundane
matters to a faraway place, what enters is the boundless
reality: the indeterminable reality which is called the
jyotirmayi purusa, the Radiant Man.
That Luminous Man, the highest, illimitable truth is the Supreme

Divinity of whom the Upanisads say, fdivine and formless is the Man;
He is without and within, unborn, without breath and without mind,
pure and higher than the highest immutable112. Once this most sublime,
transcendental presence has settled within man, then whatever one
aspires will arise all by itself without even the need to cherish a desire
for it. Whatever thing is needed, whatever aim is required to be fulfilled,
it comes forth automatically as soon as the divine energy is evoked. That
is to say, obtaining as such is not the object of the spiritual search, but
once accomplishment has progressed to the stage where the Supreme
Power becomes established within man as his inner strength, attainment
follows but naturally. And it is then that the seeker comes to understand
that his task has been successful.
Once sadhana has yielded success in the form of spiritual
progress, the result is characterized by permanence, by indestructibility.
The fruit of sadhana, therefore, bears the quality of aksaya: it is
undccaying, it is inexhaustable, it is unfailing and endless. It is through
12
Mundaka Upanisad 2.1.2 divyo hy amiirtah purusah sa bihyibhyantaro hy ajah,

aprSno hy amanSh 6ubhro aksarat paratah parah
94
Baul philosophy
sadhana alone that the imperishable reality is attained, because earnest

spiritual effort is the only way to render ineffective the perturbing impact
of the imperfect. The main task of the spiritual endeavor is to uphold the
presence of the eternal truth on a constant level by restricting finite
matters from entering the spiritual consciousness. Thus limiting the
scope of mundaneness and obstructing the influx of the temporary, the
deathless reality is easily embraced and given its permanent seat in the
human heart, and this is the core object for the sake of which sadhana is
being performed
But how is this task approached in the concrete? The first and
foremost requirement on the path of establishing the infinite essence
within is brahmacarya, that is, complete abstinence from worldly
concerns of any kind so as to keep impermanent matters at a far
distance. Through brahmacarya, through renouncing that which is
unsteady, the seeker prepares himself for the Infinite Reality by
purifying himself from within and thereby creating the space needed to
accommodate the illimitable truth in its full immensity. Brahmacarya
constitutes therefore the very first step on the way of accomplishment,
the initial prerequisite that enables the striver to proceed further in his
search. Its reward is aksaya,because it comes in the form of the highest
indestructible, in the form of the unbounded presence aroused once the
germ of finiteness, of triviality has been eradicated from the seeker's
mind.
Once brahmacarya has been firmly established, which is the
further course taken by the spiritual journey? Having set his attention
solely into the direction of perennial values, with no aspiration for shortlived ends, the striver has readied himself for the pursuance of sadhana.
Adopting brahmacarya, he begins gradually, step by step
with the practice of sadhana. Once he has reached a high
level (of accomplishment) in this, once he has been able to
pass, he becomes worthy of sharing the good company of
sadhus, of accomplished persons. From there, when he
arrives at the (stage of) rsi (sageness) - rsi means that he has
become powerful.
95
Powerful in what way? A person having reached the uppermost

level of accomplishment exercises full control over his mental and
physical faculties. That is to say, such a person is in a position to make
his body and mind carry out whatever he commands them to do,
because he has acquired complete knowledge of them and their inner
functioning.
I can open this window if I desire so, and I can close it I can
open the door, and I can close the door. Then, the
knowledge of how to do this has been obtained, (the
knowledge of) what is there in which place - and from there
I can take on.
To attain this knowledge, to gain the capacity of remote-controlling one's
own faculties in their entirety is the object of sadhana. Once sadhana has
progressed to the most advanced degree of accomplishment, once the rsi
stage has been achieved, the seeker comes to fully realize the intrinsic
workings of the abode in which his spirit resides. Then he is able to
denote each vital function in its respective place, and understands which
function is located where.
What is it that ensues once full command over all vital faculties
has been mastered? Accomplishment on that level means that the striver
is now eligible for the most sublime transcendental experience: to unite
with the light of the Supreme Divinity, to merge with the effulgence of
the Luminous Man - jyotirmayipurusa. How is this experience evoked?
Into whatever direction a person thus accomplished directs his thoughts,
alongwith these thoughts he becomes one with the divine brilliance.
Opening his eyes, he is therefore able to discern the divine light - to
perceive it anywhere, in any place; that is to say the entire universe is
unfolding before his eyes.
In order to sensitize one's mind towards the Supreme Being,
however, it is necessary in the first place to establish inner peace by
evicting from the body any disturbing factors that may interfere with the
vibrations received by the spiritual sensor. It is only once the entire self
is filled with the radiance emanating from the Divine Being that man
becomes able to unite with the divinity.
96
Baul philosophy
Therefore it is said, to determine the worth of a vessel, the
guideline is the divine vessel That means, the vessel is one's
own body. What is it that rests within that vessel? - water.
When the vessel is completely filled, then there will be no
sound arising. If the vessel is being emptied, then a bubbling
noise emerges from the water. The reason is that air and
water are mixing and throbbing from within. Once the air
escapes completely, the water pulsates on its own; there is
no more noise. Thus, for as many days as a striver is not yet
accomplished, for that many days this bubbling sound will
come, because for that long is it that the water throbs and the
" air is gradually being released. Once it is entirely set free,
then however tranquillity arises -
- and this tranquillity, this calmness is attained through sadhana. That is

to say, through sadhana guided by the light of the spiritual master;
Without the master, without the sadguru, progress in the practice of
sadhana is extremely difficult if not at all impossible. Why? Because the
path of sadhana is a very strenous path, which requires much endeavor
and inner strength.
Inner strength to what effect? Man's spritual efforts are constantly
faced with the averse impact arising from greed and desire of various
kinds. Provoked by attachment to impermanent values, these desires
render the human heart unstable, and once having destabilized the heart,
they push the mind towards a multitude of short-lived pleasures and
enjoyments. Consequently, evil comes forth in diverse guises, gradually
and steadily, because any suitable opportunity is being used to satisfy
the one or other desire in no matter how harmful and despicable a
manner. Greed knows no limits, and however intensely greed is being
cherished, that much it increases, that much it grows - little by little, but
continuously. Covetousness thus never comes to an end, man's desires
are never exhausted but continue to flourish as long as they find fertile
ground in the human mind.
Now, in what way does a seeker gain control over these desires?
How does it become possible for man to eliminate his desires, to
abandon greed and covetousness? The answer is restraint: by abstaining
97
from excess and exercising restraint in whatever one performs to meet

one's basic physical needs.
Moreover, accomplished persons say that in order to bring
your desires under control, you have to practice your daily
tasks to all the small extent to which it is necessary. Just as if
one eats something so as to keep the body going, it is in
small quantities that one should eat; it is a little water that one
should drink. Likewise with regard to sleeping - one needs
to sleep for a short period; there is no need for excessive
sleeping. That is because one has to renounce the laziness
that goes along with sleep. Once I have given up (this
laziness), then I may sleep for six hours in place of twelve
hours, or for four instead of six hours. Ideally, one should
sleep for three hours; sleeping for three hours is very
beneficial. If three hours is not feasible, then four hours too
are useful to maintain the body in good condition.
What is the immediate result of such restraint? It is discipline. Mental
discipline, coupled with control over one's physical functions, leads to
physical well-being as the fundament upon which sadhana is gradually
advanced and established on successively higher levels of
accomplishment.
Practicing sadhana with constant effort for moderateness of
conduct requires adherence to self-restraint and inner discipline.
Discipline means to proceed on the spiritual path systematically, with
proper method and control If this orderliness is not observed, if one
moves on in an unrestrained, disorderly manner, then one becomes
automatically entangled in desires, and once thus twisted up, one begins
to suffer, unable to progress any further. Consequently, a person in
front of whom the road is closed becomes distracted and turns anxious
and impatient - a condition in which however much sadhana one
performs, it will be lost; it will remain fruitless, unable to ever yield
accomplishment. Therefore, caution is the utmost imperative for anyone
who follows the path of the spiritual quest
Three times consecutively this is repeated, caution - caution
again - caution once more. That is to say, it is the eternal
98
Baul philosophy
essence within you which is of value. That which we call the
perishable matter, this finite substance must be upheld in
such a way as to make it indestructible. Once this has
become unbreakable, then that means that your sadhana is
rewarded with accomplishmerit
What does this signify in essence? How is the impermanent

substance practically raised to deathlessness? The key lies in one of the
fundamental rules of sadhana: the upward draw of the vital current, that
is, to reverse the course of the vital fluid by transcending the rules of
gravity.
Just as one draws the water upwards to an overhead tank, in
the same way, the rule of sadhana is to raise the water from
the lower level upwardly. Therefore the Bauls say, worship
of the lord taken heavily stimulates the water to turn
upwards. That means the fluid is directed towards the upper
level of the house. That is to say, through self-restraint,
through brahmacarya one is enabled to retain it up there.
This refers to the progenitive substance, that which is called
semen - the seminal fluid is the most vital substance, which
must not be destroyed. If this substance is lost, then the
intellect does not stay, knowledge does not remain, strength
does not persist - nothing remains, everything gets gradually
abolished. That means mental strength, physical strength everything is wasted away. It is by holding, by retaining the
vital fluid that everything is attained - and in order to retain the vital substance, discipline and self-restraint
are of utmost significance.
Self-control implies three fundamental aspects: abstinence
(brahmacarya), subdual and proper conduct. In the concrete, this means
abstinence from desire and greed, subdual of the baser instincts, and
conduct in such a manner as to follow the way imparted by the spiritual
master. The guru's advice becomes useful to the striver only once the
latter is in a position to settle in his heart the words obtained from the
lips of the master, that is, the disciple must comprehend the instructions
thus received, and he must follow them accordingly. If he does so, then
99
his efforts are prone to carry success. If, however, the three basic
observances of discipline, restraint and self-control are not maintained, if
the seeker's perceptive faculties are not fully assembled, in that case
progress on the path of sadhana cannot be attained. Therefore, one has
to establish a firm determination within one's heart to always act in
conformity with the prescriptions inducted by the guru. Once this
preliminary condition has been met, the inner master - the guru of the
heart, the wishing-tree - is ready to bestow his fiill grace upon the
striven That is to say, when the guru of the heart unfolds his presence
and is properly invoked, then accomplishment turns real all by itself.
Why is it so? Because then, the emotional energy of the human
heart is joined together with the perceptive power of reason, and it is
from the marriage of heart and mind, from the union of emotion and
intellect that all beneficial action is born. As long as the ways of the
heart remain intertwined with the conscious spirit of rationality, man's
good deeds continue to prosper and bear fruit. When, however, the
association of heart and mind breaks up, when emotionality and
rationality part company, then the most evil and detestable acts are given
rise.
If man loses his intellect, then how often is it that people kill
one another; how many unholy things are being done, how
many acts of falsity are being committed! But when both
become one, when reason and feeling go together - the
function of reason is to oppose wrong actions; even if the
heart were inclined towards them, the mind blocks them out.
The mind thus acts as the controller who guides the human heart
along the standards set by the rational intellect in order to establish inner
discipline. The interactive presence of mind and heart is therefore
necessary, and, what is more, the unity of both is imperative. Man is
indwelled by a multitude of dual forces acting reciprocally to their full
dialectic effect. Thus, both the master and the learner reside within one
and the same human being. Man needs to understand this elemental
principle if he wishesto^roceed on the path of accomplishment, and for
this reason the seeker must acquire his knowledge from the sadguru,
from the spiritual master.
100
Baul philosophy
Spiritual progress is enabled through interaction with the sadgunL

There will be no advancement without an accomplished master, for there
is no learning without a teacher. Yet again, the process of learning
requires gradual progression from the primary fundament onwards. That
is to say, the learner has to commence his inquiry at the root so as to
ensure proper comprehension of the basics before proceeding any
further.
This is just like the fact that one plus one makes two - once I
understand this, then I can add another one to make it three,
and once more one to make it four, and yet another one to
make it five. So to reach there step by step, to get on like this
from one to five, to recognize the intermediate sums one by
one - if I establish this knowledge at the very root, then I
will be able to comprehend. If I cannot grasp this at the
outset, then, however, knowledge withdraws itself at far
distance.
Knowledge requires systematic progression; it becomes
accessible only once the mind is introduced step by step to all the
successive aspects involved in the reality to be understood. If this
gradual way of questing is consequently pursued, then the human
intellect becomes truly emancipated and reaches out to the highest level
of perception - such as nowadays a computer, which from the point of
view of intellect equals a human being. Today, if science has
become that much advanced, it has been brought forward by
the human brain. That means, the power of conscious bliss cidananda akti - has been awakened in it. In a way, this
computer is an accomplished striver; that is to say, its
intelligence, its knowledge has come to flourish. Now one
may say the computer is but a machine, a manufactured
apparatus, a mechanical device - no, it is not. Within it, there
is a human brain. It has no breath, yet it can do everything. It
can do everything because it has been equipped with human
strength to do so. Therefore, of all what is there in the world,
man is the highest, the most excellent being.
101
Man is the most perfect offspring of the Supreme Divinity,

because man is indwelled by the power of consciousness, because man
has been gifted with the ability to realize the Infinite Reality. If man
succeeds in positively sustaining the repleteness of this uttermost,
greatest human quality, and if he knows to make use of it, then he is apt
to achieve accomplishment. And to become accomplished is not a
complicated task once the inital fundament has been stably erected.
What may appear difficult is but the very beginning, the very first
step in the process of acquiring one's knowledge. Once this first step
has been taken, however, the further course on the path of knowledge
turns rather easy.
Starting from zero, once I have arrived at the point where I
realize that zero following after one is wrong while one
following after zero is correct, once I can comprehend this,
then it does not take too much time until I reach one
hundred Just placing two zeros behind a one, and I have got
one hundred. If I get wrong at this point, suppose I am
keeping just the one and omit the two zeros, then the result
reckoned is one. Consequently, both components must be
there - the one to be kept on this side, and the other to be
kept on that side. That means no component is dispensable,
all components are there in order to be retained.
Having realized the basic facts, having understood the elemental
workings of being, if the flow of thought is knowingly instigated and
administered into the proper direction, then what ensues is the most
sublime and most refined truth, the sweetest of all realities to be attained.
To arrive at this most delicate truth, the seeker's heart itself needs to be
accordingly sensitive. How is it sensitized? - through sadhana, though
focused spiritual effort.
Sadhana leads to subtlety of mind; by way of sadhana, all
aspirations are bound to fulfill, but how is sadhana practically integrated
into the spiritual search? How is sadhana accomplished in the concrete,
in what manner should one exercise sadftana? On the one hand, sadhana
is associated with the popular image of the recluse absorbed in
meditation in a secluded place. This picture is but a common cliche, far
102
Baul philosophy
away from the real nature of any spiritual endeavor. Sadhana, in order to
become successful, needs to be performed amidst all, in interaction with
everyone and everything. Therefore, the Bauls do not attribute much
significance to spiritual exertion pursued in isolation from their
surroundings.
If I am just sitting inside a house, or in the jungle, or in a
temple - if that were my task, then what am I to do in my
native land? Native land means our mother, our everything.
If I move away from all that, if I separate myself from it,
then I have become selfish.
Selfishness, however, constitutes one of the major obstacles on
the path of accomplishment. As long as selfish intentions of any kind
persist in a seeker's mind, his efforts howsoever stern are doomed to
remain fruitless. For this reason, the first and foremost requirement in
order to ensure the success of one's spiritual pursuits is to renounce all
egoistic tendencies that may arise within. Abstinence from egotism is
practiced in what way? - by making one's own spiritual search one with
the great spirit of the universe, that is, by integrating one's own sadhana
into a circumference which embraces everything and all
That means whatever I am doing in association with
everyone, I am incorporating all this into sadhana. Sadhana
has nothing to do with reclusively sitting in a house or
jungle or temple. Amidst all is it that sadhana has to be
performed; then, sadhana will yield accomplishment, that
means, superiority.
If sadhana is not practiced amidst all, then selfishness prevails.
Retreat and seclusion for the purpose of spiritual exercise are clear
symptoms of self-centricity, indicating that the striver's character has not
matured to such an extent as to qualify him for attainment to his final
goal.
That means for the sake of self-love you are disassociating
yourself - no! To love oneself is to love all. When you
remain amidst all, then you are able to love everyone. But if
you stay aloof, then it is not yourself whom you love. What
103
you love is your conveniences, that which appears

opportune to you - it is this what you like. That means you
are being selfish.
Being selfish means to close one's eyes to one's own immediate
environment, and thereby to remain blind for the all-pervading truth
which indwells each and every manifest form. That is to say, a person
thus encumbered with darkness fails to recognize the all-connecting
bond that unites him with the cosmic reality reverberating at every step
in the multicolored diversity of life. It is only once he opens his eyes to
the universal presence that man comes to realize his intrinsic kinship
with the infinite essence of being, with every manifest and unmanifest
reality that dwells in the cosmic abode. To comprehend this fundamental
truth, to acknowledge man's inborn relationship with all beings is the
highest object of sadhana, while at the same time it is the most precious
fruit attained through sadhana. And this, therefore, is the ultimate quest
of Baul sadhana, the quintessence of the Bauls' spiritual search,
This is the sadhana pursued by the Bauls: to strive for the
Man of the Heart amidst all. As it is said, this man and That
Man - to attain to the Man of men, do realize the appearance
of That Man! This man must be gilded with That Man's
essence of love. This refers to the human being which is me,
a
nd the Superhuman Being. Superhuman means the one
whom we call Krsna - the Supreme Being, the Supreme
Divinity. That means the lord who is referred to as the
Divine Lover, as the Divine Connoisseur. If I wish to
recognize that divinity - for this, it is said this man must be
gilded with That Man's essence of love. To gild means to
beautifully prepare by purifying, by polishing, by making
immaculate so that no flaw remains within - like this. But in
order to achieve this, sadhana has to be performed; sadhana
is a must.
Sadhana is imperative, sadhana is vital for everyone, for not a
single human being moving about in the world were able to accomplish
anything if not for the beneficial force of spiritual effort. Whatsoever the
task, it is through sadhana that it comes to fruition. That is to say, even
104
Baul philosophy
utterly bad and harmful actions require spiritual endeavor of some sort
in order to be carried out.
If I intend to perform some wicked deed, if, with some evil
purpose in mind, I am constructing a gun in order to kill
somebody - this is but sadhana, the consideration involved
in preparing the gun. So if this thinking is directed towards a
positive end, then the output will be favorable. If the thought
goes into a negative direction, the result will be destructive.
Now, if sadhana possesses the potential to bring forth benign and
malign effects likewise, great care must be taken to eliminate wrongful
intentions right from the outset, Self-control is all the more vital since
the power of earnestly pursued sadhana is tremendous, hence the impact
of any evil evoked in this way would be downright catastrophic. In what
way are injurious tendencies averted? - through unity of emotion and
intellect, that is, by activating the function of the mind to control one's
emotional aspirations through reason so as to filter out all hurtful
inclinations. Once the controlling device embodied in the rational mind
has been switched on and is operating properly, once heart and mind,
once feeling and understanding have become one, a person is no more
able to do wrong. Why? - because his rational sense prevents him from
committing a sin. Therefore, the actions of a person thus endowed with
the capacity of self-restraint will be constructive in their nature, leading
to beneficial results. And the sadhana which is aimed at this represents
the true sadhana, the path towards genuine accomplishment.
What is the meaning of true accomplishment? Of what kind is the
fruit obtained through equitably performed sadhana? The fruit that
emerges is calmness, tranquillity - peace. And if everyone followed the
path of constructive sadhana, then this peace were to spread throughout
the human realm.
Then, peace arises within us. Peace - universal peace, peace
among mankind, divine peace, peace in the surroundings.
Everyone will benefit.
Universal peace is established once everybody directs his thoughts at the
positive essence of being, once kindness enters the heart of all humans.
105
If this stage is reached, then every aspect of reality is brought to full

perfection and reveals itself in its most beautiful manifestation. In such
an environment of all-encompassing pureness, evil simply does not
emerge, hence man remains untouched by averse influences. To attain
this state of unaffectedness signifies accomplishment, that is, success in
onefs spiritual pursuits. An accomplished person withdraws himself
from negativity by refusing to acknowledge the authenticity of the
wrong. Thus deprived of the very authority to exist, harmful tendencies
are barred out before they could even unfold.
The ability to abolish evil in germ rests intrinsically within every
human being. Every person possesses the potential for virtuousness,
which is common human property. What distinguishes people from each
other with regard to their level of accomplishment is their capacity to
properly evoke and take into force the dormant potencies. A truly
virtuous person is the one who has succeeded in cultivating and
bringing to full fruition his inborn human abilities. Without the effort
involved in awakening onefs positive essence, attainment remains a
distant illusion. Spiritual effort is absolutely necessary. What does
spiritual effort imply in the concrete? The principal task of all human
endeavor is to uphold the imperishable essence that dwells within man,
and in order to prevent the vital substance from decaying, one must
renounce all selfish intentions. That is to say, a striver on the path of
spiritual accomplishment must be completely unattached. Therefore,
detachment from worldly objects, indifference towards sensuous
pleasures and mundane ends characterizes the Bauls' spiritual attitude
and is reflected in their approach to life.
The Bauls, for the sake of easily adopting this (orientation),
do not stick to one place. They travel around, leading the life
of wandering ascetics, of itinerant mendicants. They eat
wherever they are given food; they wander about, singing
and remaining in a blissful state evoked by their songs.
Wherever someone invites them to stay, they happily
welcome the opportunity and, having taken a little rest, they
again proceed on their way. That means, their home is
everywhere...
106
Baul philosophy
- for it is everywhere, in every home that the Supreme Reality abides,

hence 'when one knows thee, then alien there is none, then no door is
shut'13. Therefore, the Bauls take their abode in any place - in every country perceived by them.
In every country perceived by them means both in the land of the
concrete, and in the imaginative land - that is, the conceptive realm. A
spiritual seeker moves throughout these two countries: one is, the native
land and the alien land, one's own country and the foreign country, desa
and paradesa, and the other is Santir de&a, the land of tranquillity, the
transcendental kingdom which lies at the utmost destination of the path
of searching. When is tranquillity attained? Inner peace arises in the
moment when man becomes entirely one with the Supreme Reality, in
the moment once the striver comes to taste the ultimate experience of the
divine.
In order to arrive at this highest and most sublime experience,
man has to be completely pure at heart and fully virtuous in his
intentions. That means, there must not be any greed or desire persisting
within; all low-mindedness must be given up for the sake of an entirely
flawless flow of thought. The one who is able to thus accomplish the
task of inner purification to a perfect degree qualifies as the most
excellent human being, as a truly great individual whose actions are one
with the spirit of the Supreme Divinity, and whose deeds are guided by
the divine presence. The Bauls acknowledge the authority of such
accomplished persons, hence Baul philosophy has absorbed tenets and
ideas brought forward by great thinkers belonging to a variety of
theological streams.
Such as Buddha - the Bauls have adopted some teachings of
the Buddhists, of the natha-panthl saints. Some ideas have
been taken over from the quest of the Muslim Sufis,
furthermore from Vaisnavism, Tantra and natha-pantha, i.e.
Buddhism. And the Buddhists again have embraced some
thoughts from Mahavira.
Rabindranath Taaore. CntanjaliLXlU
107
Mahavira's teachings, in their essence, are directed at the

emancipation of the human soul through liberation of the mind from the
snares of possessiveness and selfish desire, which is achieved by
rigorous abstinence from even basic commodities.
Mahavira used to preach thus, I am dwelling amidst all, and
I am feeling no need for food or gain or dress; wherever, in
whatever way I receive anything, I will accept it like this.
Those people eat whenever someone gives them to eat; they
wear no clothes and garments but wander about completely
naked - that means, like small children; they perceive
themselves as small children for whom everybody is their
mother, everybody is their father. Thus they are not
possessed by anything, they are not concerned about
anything. That means they are not touched by any passion,
by any desire, by any longing. (For as long as one remains
thus unafflicted), for that long one lives in the sense of
Mahavira. Mahavira's teaphings signify, I am absolutely
child - maha&gu, the great child.
It is the unmindfulness of a child's play, the unspoilt joy with
which young children take to the realities of life which creates the ideal
atmosphere for spiritual accomplishment, because it is with this attitude
that man readily renounces all worldly objects without the least concern
or regret. Therefore, the Upanisads advise that
one should cultivate the nature of a child. The
characteristics of a child are non-attachment and
innocence. By abstinence from speech, by
learning, by non-observance of conventions
relating to the classes and stages of life one
acquires the state of aloneness proclaimed by the
Vedas.14
What is more, creation itself is but a reflection of divine

playfulness: creation is play, creation is the play of the Divine Child.
14
Subala Upanisad 13.1 balyena tisthaset, bala-svabhavo asango niravadyo maunena

pandityena niravadhikaratayopalabhyeta, kaivalyam uktam nigamanam...
108
Baul philosophy
A .child is playing in the midst of the entire universe unworriedly, unconcernedly. That means when creation
began to emerge from within the great ocean, from within a
banyan leaf at first God Himself grew up and, having grown
up, began to gradually shape the world. Today's
peacefulness, all vegetation on earth, humans, animals everything is His creation. So in the beginning of this visible
creation, there was water. Within the water, what served as a
vessel? That vessel was the leaf of a banyan tree. That means
it was this which gave motherly shelter, motherly protection
out of which slowly-slowly everything came to grow. All
that which exists today is That One's offspring, that means,
every single individual has descended from That One. Who
is That One? He is the jyotirmayipurusa, the maner manusa,
the Man of the Heart.
The Radiant Man, the Man of the Heart is who? - the Supreme Divinity,
the ultimate transcendental reality, the most sublime energy of bliss out
of which all existence is born. He is the Absolute Truth, the Highest
Undefinable carrying no name and yet known by a multitude of names.
The one whom we call Krsna, or elemental strength; we call
him Narayana, we call him Rama, we call him Jesus, we call
him Mohammad, we call him anything - but for the Bauls, it
is all the same.
The Baul acknowledges no distinction between different
divinities; he does not believe in distinctness as implied in the variety of
names. For the Baul, the Supreme Reality exists as the one single,
undivided truth of which there are many aspects, which manifests itself
in a multifariousness of definite forms, yet whose essence is ultimately
one. The Bauls are thus conscious of the highest truth of unity, of the
cosmic oneness supported by the indivisible nature of the transcendental
presence. It is this primal life-giving energy from which all being
originates; it is this cosmic ocean into which all streams of existence
eventually merge - that is, the Supreme Divinity realized by the Bauls as
the Man of the Heart, the Supreme Soul about whom the Vaisnavas say,
f
of all there is just one God ... one single pure, everlasting, undivided,
109
inexhaustibe Absolute Being'15. The Bauls perceive the ultimate reality

in its full illimitability without attempting to confine the boundless truth
within the fences of human limitation. Therefore, the Bauls remain open
for everyone and everything; therefore, the Bauls move about amidst all,
discerning the presence of the divine in every concrete embodiment.
Yet more, the Bauls recognize their inborn kinship with all
beings, for every manifest reality is but an expression of the allpervading, sublime energy that rests at the core of the human heart. Just
as Rabindranath Tagore observes, 1when one knows thee, then alien
there is none'16, for the Bauls, there is no contradiction between fyour
and fme\ but rather all individual facets are interwoven to form one
single, undivided whole. The Baul is the one who assumes this integrity
of being as the fundamental truth. Having realized his ultimate oneness
with existence in its every single aspect, the Baul feels no need to
associate himself with one particular perspective rather than another and this is the reason as to why the Bauls do not adhere to any specific
tradition of faith, but have embraced as their own the positive essence of
all religions.
There are two branches among the Bauls, representing two
different approaches to one and the same goal One is householder
Bauls whose tradition continues through family succession, and the
other branch is referred to as udas baul, literally those who are
indifferent to worldly interests, that is, ascetics.
Those (udas Bauls) make their home in the manner of
wandering mendicants - where they eat, there they stay, and
they end where they end, that means, their line terminates
there. Those who follow the path of the family lineage, on
the other hand - such as ours, I was the eighth generation,
my sons are the ninth generation, their sons will be the tenth
generation. Family traditions survive for as long as the
succession continues.
15
Caitanya-Bhagavata, Adi-khanda 11.73f. sobari ekiiSvot/...ekfaddbo.nityo

okhondo obyoy /
16
<3ftan)a/fLXm
bostu
MO
Baul
philosophy
W h a t is it that distinguishes the attitude of a h o u s e h o l d e r Baul from that

of an a s c e t i c 0 T h e spiritual quest p u r s u e d b y both is but one and the
same, but the course taken towards its a c c o m p l i s h m e n t differs. W h e r e a s
the a s c e t i c w i t h d r a w s h i m s e l f from the w o r l d in all its a s p e c t s ,
rigorously and consequently so as to avoid attraction to any object other
than the t r a n s c e n d e n t a l reality, the h o u s e h o l d e r r e m a i n s indifferent to
w o r l d l y e n d s , but not to the w o r l d as such with w h i c h he is linked
through the all-unifying bond of universal kinship. A striver w h o leads
a d o m e s t i c life is t h u s able to dwell a m o n g s t all w i t h o u t b e c o m i n g
attached.
O u r sadhana s o m e h o w reflects the spirit of the
rsi-sadhakas.
of the great-hearted seekers w h o prefer to stay together with
all, amidst all - t h e y do not w i s h to just a b a n d o n e v e r y o n e .
W h a t they want is to keep going ahead, jointly with all.
If a p e r s o n a d o p t s this attitude, if m a n realizes his task as to b e
achieved in the midst of all, then that m e a n s he has entirely freed himself
from selfish intentions, b e c a u s e then only is he apt to maintain within
himself the all-embracing spirit of humanness, of humanity. W h a t is that
to say? Retreat from one's concrete environment, w i t h d r a w a l from the
w o r l d and its b e i n g s implies selfishness of s o m e sort, no matter h o w
n o b l e the a s p i r e d object m i g h t be. W h y ? B e c a u s e such an a p p r o a c h
i n d i c a t e s r e g a r d o n l y for o n e ' s o w n self; its intention is to y i e l d
h a p p i n e s s only for the c o n c e r n e d individual's o w n sake, h e n c e it is
n o u r i s h e d by e g o i s m . D w e l l i n g a m i d s t all, h o w e v e r , s i g n i f i e s
considerateness towards all, and that m e a n s to share one's own j o y so as
to b e s t o w h a p p i n e s s u p o n others. A n d once man is able to m a k e his
c o n t r i b u t i o n h o w s o e v e r little to the rise of universal bliss, then he
b e c o m e s eligible for attainment to the Highest.
It w a s o w i n g to the songs that the Baul tradition had b e c o m e
publicized. I had to p r o v i d e for m y y o u n g e r brother as well,
so I had to sing. S i n g i n g e a r n e d us s o m e t h i n g to eat, and
m o r e o v e r , s o m e people enjoyed it. N o w , is it not H i m w h o
is the ( b e s t o w e r ) of j o y - the saccidananda
purusa,
the
S u p r e m e D i v i n i t y 0 So if I can g i v e j o y , then I am a l w a y s
keeping close to that supreme truth of conscious bliss.
111
Therefore, the Bauls seek to cultivate the bliss-giving potential within

man, and they do so by way of song and dance. In this manner, the
positive human essence is evoked and its beneficial power enhanced
through the energy of joy set free in the music. And die act of releasing
this favorable potency is what? - sadhana.
Sadhana signifies more than to merely sit absorbed in meditation.
The practice of sadhana involves numerous aspects; it does not limit
itself to a single method. Nevertheless, spiritual praxes have emerged in
great plenty and variety as a result of delimiting the all-inclusive
comprehensiveness of the spiritual search. Consequently, numerous
sub-divisions on the path of the spiritual quest have led to the formation
of distinctive religious conventions and traditions of faith - as many as
there are traditions, that many there are methods of questing. And ritual
establishments are large in number indeed as institutionalized religion
has come to flourish.
There is the Vaisnava tradition, the Muslim tradition, the
Sikh tradition; on the other side there is Christianity, among
the Christians again there are two or three distinct
formations. Through sub-division, gradually, separate
fractional branches have been created. These are factions.
None cares about uniting them and proceeding unifiedly.
Unity, however, is necessary. Why? Because separateness,
because factionalism is not the ultimate answer to human existence.
Man's task is the task of humanity, hence it must be accomplished
jointly by all human beings, As long as humans move on in disunity, as
long as sectionalist mentality persists, the human task cannot be
achieved. Of what kind is this task? It is the prime quest of humankind the quest for realization of the all-pervading truth from whose essence of
love all life is born. Realization means attainment - attainment to the
undivided, absolute reality which can be reached by the spirit of unity
alone. Therefore, man must achieve unity - that is, harmony with all
beings, oneness with creation and with the Creator, in order to
accomplish his highest goal of union with the Supreme Divinity. For the
Bauls, to establish the vital spirit of unity constitutes the foremost and
perennial effort as part of their spiritual endeavor, which becomes
reflected in every aspect of their practical approach.
112
Baul philosophy
The quest for proceeding in unity is symbolized in the BauTs
costume, guduri, and in the ekatara which stands for tying
together. In this manner, everything is joined into one - into
one pitch; all notes are bound into one pitch. That means,
one has to proceed by uniting a thousand breaths in one
single note.
The ensuent reality - music - is in itself an exemplary

manifestation of perfect unity. Music emerges as the harmonious artefact
of sounding beauty produced once its three elemental substances come
to confluence. Which are these constituent essences? They are sound
(svara brahma), rhythm (tala brahma) and speech (vakya brahma). Once
the tune mingles with the metric beat and both together join forces with
the power of the uttered syllable, music rises to its most poignant
emotional height And having gained its full strength of expressiveness,
music develops the capacity to act as the unifying energy that weaves all
individual aspects into one single whole.
Then everything in God's creation, in this world called forth
by the Creator, becomes one. Trees and plants, the jungle,
water, humans, animals - everything, everyone is made to
move in unity.
What is more, the positive power of music is such that it
effectively counteracts all negative vibrations, hence leads to liberation
from evil of any kind. Music, singing, if properly performed, reverses
averse currents and thereby eliminates malicious tendencies at the very
root. But how does this intrinsic potency of music arise in the first
place? It is awakened through the power of human consciousness through conscious awareness which rests in man alone. This strength of
perceptive sensibility inclosed in human nature constitutes the most
precious property of the human race; it is the Creator's unique gift to
humankind by virtue of which man stands out amongst all animate
beings.
It is something which is not given to other creatures; it rests
within us, enabled by the power of consciousness.
Therefore, if song is presented before a plant, the plant will
keep growing; very quickly the plant will grow. And if song
113
is directed to a flower, it will bloom and bring forth very

beautiful blossoms, A person who is very ill, if one sits with
him while singing a little - if the melody is sung aptly, if the
song is performed correctly, then a sick person can recover
and get well within a month, within one and a half months.
Thus even grievious diseases can be cured through music.
Man's singular capacity of conceptive consciousness, however,
cannot unfold its full stimulative force unless it is properly evoked. As
long as man remains spiritually asleep and fails to cultivate his own
inherent perceptive abilities, he moves on the level of animiality, unable
to even discern the meaningfulness of his human existence. To make his
life fruitful, man has to make conscious use of his inborn potential, and
that is to say, he has to assume spiritual effort in order to shake off the
sheath of mental drowsiness and inactivity. Success in spiritual
endeavor goes along with an increase in spiritual power, resulting in
enhanced effectiveness of man's purposeful acts. It is for this reason that
music can be rendered properly and efficaciously only once the musician
has become established in his sadhana. For the music-maker, however,
accomplishment bears a two-fold implication: on the one hand, he must
attain mastery over his music, and on the other hand, he requires
mastery over himself. Both aspects are inseparable; without the one, the
other cannot be achieved. What does this refer to in the concrete?
For the sake of this (accomplishment), hymns dedicated to
all deities are nowadays being sung. In whatever place - just
as there are songs for Lord &iva; praises are sung to
Sarasvati, there are songs devoted to GaneSa; like this,
however many there are gods and goddesses, they are all
being honored with songs, with dance. That means, sura is
something of that kind - when sura and asura meet, it
becomes thus that sura is indwelled by divinities, and a-sura
implies asura, demons - that is, those who can cause
destruction at any time.
Now, what appears like a simple etymological game carries in fact

a profound inner significance. The word 'sura' stands for both 'svara'
(the musical note or tune), and 'tfvara* - God. If sura (svara) is suitably
set so as to shape a song, a musical composition to perfect beauty, then
114
Baul philosophy
it becomes the abode of sura (Isvara), of the Divine Being. That is to

say, then music grows to its full beneficial strength and discharges its
bliss-bestowing potential in joy and resuscitative delight. That which is
a-sura, on the other hand - that means, a-svara, out of tune (svara) or
devoid of proper melodic arrangement - houses asura, the hostile forces
as opposed to the constructive energies of the divine. It is these evil
forces that constitute the latent danger to the progression of the virtuous.
That means, where there is no sura, where there is no metric
beat, there, at any time, everything could be made to collapse - because where melodiousness (sura) is absent, the divine spirit (sura)
is also absent. Therefore the seeker, the musician needs to be cautious at
all times so as to prevent the negative forces from entering his heart.
Caution implies what? - to retain sura, that is, to sustain the correct tune
and, on the metaphysical level, to cherish and permanently maintain
one's intimacy with the Divine Being. And this is the core meaning of
the Bauls' sadhana through music: to establish and confirm their
association with the divinity time and again by evoking the spiritual link
through music, through song upheld by sura. In this manner, singing
becomes sadhana- singing is sadhana, singing constitutes one layer on
the path of sadhana, one vital component without which achievement
remains incomplete.
In any one Baul song, a deeper meaning is concealed whose core
is accessible only to those who have attained accomplishment on the
path of spiritual experience. The songs provide abundant suggestions
for the experienced seeker as to how to approach the spiritual search,
though these indications are not pronounced openly but are rather
contained in the verses as their hidden essence which adds the quality of
expressive beauty to the poetic construction. Proper interpretation,
therefore, requires knowledge - that is, spiritual knowledge, knowledge
attested by experience,
Just as it is said The way my braid is, like this it will remain;
I will not wet my hair
I shall plunge into the water, splash water -

the water, though, I won't touch.
This side, that side, swimming about in the vast sea,
I come and go.
What she says is, I will enter the water, I will bathe, yet my
plaited hair will not be drenched, it will never get wet. I will
take bath, I will touch the water, I will emerge from the
water, but my braid will not be soaked; at no time it will be
wetted. - It means what is said of sadhana: you may dwell
amidst all, and yet your spiritual property will not be lost.
This is like the eel who dwells inside the mud, who moves
about in the mud, yet to whom the mud does not adhere.
Accomplished persons are of such kind - they live amongst
all, they stay within the material world, but they become
fully absorbed in their spiritual task. That means they
maintain control over themselves. Hence the purport is, you
may remain amid all without becoming entangled in anything
- in an unattached manner. This attitude of detachment is the
Bauls1 attitude; the Bauls sing about it in their songs, and
proceed on its path.
Further, it is said I will prepare the food, yet I will not starve to death.
That means I will cook, but if I am not getting to eat, even so
I am not going to die.
I will prepare the food, yet I will not starve to death.
I will cook, I will dish up, I will serve the food still then I will not touch the cooking-pot
That is to say I shall cook, prepare food, do anything, but the
cooking-pots I am not going to touch. Thus, in how many
ways is this expressed - that I shall dwell amid everybody.
This unattached approach, however, cannot be explained by
anyone except for the Bauls and greatly accomplished saints;
none else is able to expound it. And this is a very demanding
sadhana.
115
116
Baui philosophy
To bring over the message of this utmost spiritual endeavor to all

humans and thus to enlighten ordinary people and accomplished
individuals likewise, however, is imperative for the welfare of
humankind in its entirety. Communicating the knowledge of the
innermost essence of existence is therefore the noblest cause, the highest
service to humanity.
Service to the people can be rendered in many ways someone does it by contributing money, someone by
donating wealth, someone by offering food, someone by
providing clothes, someone by supplying medicines,
someone by granting shelter, there are numerous
possibilities. But to perform it through music, through
sadhana, thus keeping man healthy - it is then that humanity
is bound to survive. This is one service to humanity - and this is the true service to all human beings. And this service has to
be accomplished amidst all, in association with the world and its each
and every living creature.
Like the sages in days of old, dwelling in the jungle, on hills
and mountains - not this! We have to proceed from amidst
all; we have to get everybody going on this path - then, our
country will be blessed with universal peace. For the sake of
this task, especially in present times, all accomplished
seekers must descend to human society and, having come
down, bring man to perfection in an agreeable manner. It is
necessary to thus establish a workshop for the preparation of
the human being - and for that, all strivers of this caliber
have to be assembled, have to come together.
Have to come together to accomplish what? - to achieve the core task of
humanity, that is, to uphold the purest, the most sublime essence of
existence. Sustaining this purity is the highest duty of man, the most
vital mission whose fulfillment opens the door to life eternal, and once
the spiritual undertaking is advanced jointly by all, then only the benefit
will reach out to every single human being.
(5)
Bhakti bhava
The meaning of singing and music
On the universal significance of Baul sadhana
Bhakti bhava
Divine grace arises at a time when man obtains the favor of those
who are virtuous and accomplished, at a time when man partakes of
compassionate peopled kindness. The one in whom the inner divinity
has grown to full prosperity, the one within whom the Man of the Heart
thrives, such a person overflows with bliss, such a person is
exceedingly indwelled by peace, by devotion and sentiments of loving
surrender, by firm faith - that is to say, in such a person's heart the
mancr manusa has taken his permanent seat, from that person's heart the
Supreme Divinity shines forth, extremely gracefully and conspicuously.
Further it is said, if all high-minded strivers are brought together in a
single assemblage, summoned by the call of one common human quest;
if all earnest seekers join unifiedly into singing the praises of the lord,
into nama-samklrtana, into spiritual discourses and elaboration on
devotional themes, into listening to the voice of accomplished saints, one
by one - then, if all noble aspirations are thus mingled into one, in that
case attainment draws near and the human heart rises to fulfillment.
In order to lead the spiritual effort to success, however, some
preliminary requirements have to be met. Which are these prerequisites?
First of all, it is necessary to create the proper atmosphere, to set up a
suitable environment for one's spiritual pursuits. This implies the need
for good company, for virtuous conversation, for auspicious and pure
surroundings. If such an ambience is not established, then sadhana is
not meant to yield genuine spiritual profit. Why? Because without
aptness of the surrounding circumstances, the human mind remains
perturbed, and once gone astray on account of trivial interests, once
distracted by insignificant concerns, the mind cannot be gathered into
focused attentiveness. Consequently, obstacles mount up to obstruct the
path of sadhana. Constrained by hurdles, the spiritual search is
consigned to fruitlessness and can never be accomplished. Therefore,
the primary task for anyone eager to strive for the Highest is to purify
his surroundings so as to evoke circumambient constructiveness - for where there is peace, there is God, Where there is joy,
there is God. Where there is devotion, there is God.
118
Baul philosophy
Therefore God, whom we call our Man of the Heart - He is
the inner divinity, He is the Supreme Being, He is
everything. In whatever manner we address Him, in
whatever aspect we perceive Him, in whatever mode we
behave towards Him, in that very way He responds.
If a seeker's mind remains firmly determined in the process of his

performance of sadhana, if a seeker's heart is furnished with sufficient
strength and steadfastness to turn back averse currents that may threaten
the spiritual progress, then he is able to withdraw himself from the
imminent danger of destabilization. A person endowed with
resoluteness and will-power thus cannot be touched by disturbing or
troublesome influences, because he knows how to encounter them and
possesses the capacity to disperse even the most violent outbursts of
negativity. But in order to gain this capacity, one needs to be strong at
heart. Weak-mindedness, soft-heartedness results in melting down the
vital spirit of sadhana. What ensues is trivialization of the spiritual
object, and once the quest of sadhana has been thus depreciated, once
man's ultimate goal has descended to the level of the ordinary,
accomplishment of even the least task moves beyond reach.
For this reason, caution is imperative from the very outset. Man
must remain wary and alert at all times so as to prevent his ambitions
from slipping downward towards banality. That is to say, the stnver has
to keep his mind intact and has to proceed with an unimpaired sense for
the inviolable nature of the aspired reality. Maintaining the route to be
taken by the spiritual journey in a clean and orderly state is of utmost
significance exactly because of this highest truth; it is for the sake of this
most valuable transcendental gem that man needs to achieve complete
pureness from within so as to ready himself for upholding the infinite
presence in his heart - in his heart which is the seat of the Supreme
Divinity.
That which is called the worthiest, the most precious of all
treasures - it rests within us. And this divinity for whom the
whole world is striving, that Supreme Man in search of
whom accomplished and virtuous people, sages and great
saints are eagerly roaming - that all-aspired divinity dwells
within us.
Bhakti bhava
\ \9
Once man understands to capture the uncapturable, once man

knows to store this most excellent property of the human heart within
himself for times unending, once man acquires the capability of kindling
the light of his inner self to full cosmic radiance, then, his inner divinity
grows truly prosperous. Then, the power of consciousness awakes in
the human mind; then, the human heart becomes sated with faithful
confidence; then, any conceivable spiritual benefit is obtained.
When does this most desirable condition arise? It emerges as the
natural outcome once man has brought himself fully in line with the
divine energy. That means, man has to merge his own self in the
Supreme Self in order to create one single, unified spiritual entity. As
long as the human self and the universal self remain on different levels,
as long as the distinctness of ami and twni, of the individual soul and the
Supreme Soul persists, attainment to the Supreme Reality is blocked by
the barrier of a dual spîtual presence. Duality means incompleteness,
imperfection, hence needs to be overcome so as to give rise to fullness,
to completeness, to perfection. How is entireness established? - through
firmness of one's inner inclination. And therefore, the human mind must
be settled down to achieve a state of consistent calm and singular
dedication to the ultimate object.
Moreover, since the Supreme Divinity abides in the heart of man,
every human being represents in fact an embodiment of the divine
essence, hence the degree to which a person's ways are truly virtuous is
directly proportional to the extent to which he cherishes respect for his
fellow human beings. Highly accomplished individuals regard man as
the holy of holies and worship the human being as the manifest
appearance of the the transcendental reality. For the Bauls, therefore, the
sacrosanct location is not temples or pilgrimage sites, but any meetingplace where dedicated humans commingle to share their noblest aim.
Many times when the Bauls sing their songs, they do it with
the intention of bestowing joy. That means they are
worshipers of man, they venerate the human being. Just as
we perform ritual worship in a temple, in the same way,
wherever there is a function or gathering, to whatever venue
we go, if we sing then, or if there is some festive celebration
120
Baul philosophy
and we sing there, it is in those very places that we perform
our worship.
This worship which is rendered to the human being is the utmost

worship of the Supreme Being, which brings man closer to the aspired
divinity than rituals or penance, rites or austerities. The Padma Purina
recounts Lord Visnu declaring, 'that man who, with flowers and incense
(as done in a temple), worships those (accomplished human beings),
that one's worship delights me to an extent not achieved even by
worshiping me'1. The most sacred abode, the holiest temple, therefore, is
the place where devoted people gather.
Wherever people come together, wherever humans dwell, it
is that very spot which turns into Vrndavana, into the realm
of cosmic bliss.
Why? Because it is there that the Supreme Divinity takes His abode - because it is there that our lord abounding with love
touches down amidst all.
In such a place, negative thoughts and harmful influences of any kind
dissolve all by themselves without being able to release their destructive
potential. Man's worst worries then cease to exist, and he finds
liberation from his most troublesome mundane entanglements.
What remains is the most refined transcendental substance - the
Divine Being residing at the core of the human heart, enshrined in the
temple of the human body. Once man has freed himself from die painful
implications of worldly attachment, he has called to consciousness the
eternal essence of the infinite truth within himself. In that moment of
spiritual deliverance, man finds himself surrounded by all the divinities
upon whom he reflects, for it is from his very own inner self that the
divine energy emanates. Thereupon, if man invokes the inner divinity
and worships the treasure of his heart with frill dedication and emotional
submission, he will speedily obtain the grace of the Supreme.
Padma Purana, Karttilca Mahatmya tesim pujidikam gandha-dhupidyaih kriyaie

namih / tena pritim param yam na taiha mama piijanit //
Bhaktibhava
121
In what way is worship rendered to the divinity of the heart? through music, through singing, through voicing the praises of the
divine. Worship through music means to evoke the presence of the
Infinite by bringing oneself in accord with the cosmic forces. How is
this harmony established? It is called forth through the unifying
potencies of the musical sound. Thereby it is irrelevant as to whether a
person actively instigates the musical current, or whether he but
consciously perceives its movement The benefit is the same for both,
because it is the musical reality as such which stimulates the emotional
experience.
Therefore, when I attend these musical gatherings - if I can
sing, well, that is fine; if I cannot sing, then I can listen. That
means I am floating amidst all. The one who listens is an
earnest striver, and the one who sings is an earnest striver.
Hence Vaisnava scripture advises the seeker !in case of deficient
capacity to sing, or if a singer more accomplished than oneself is
present, then one should listen21, the effect of which will be equally
rewarding.
It is the oneness of the musical flow, the singular direction taken
by the all-embracing stream of melodious cadences, which prompts
Vaisnava theologists to elevate raga-seva, musical worship, to the
highest rank among all modes of worship, insisting that 'the one who
performs the musical worship is blessed by divine grace, and the one
who listens to and visions the musical worship likewise obtains grace13.
Music is the form of divine service which can be directed to the
Supreme Divinity in both His manifest and unmanifest aspects - that is,
music is rendered both to venerate a temple deity and to awaken man's
inner divinity. Therefore it is said, 'in the category of notes, the
incantation prevails; in the category of incantations, the sacrificial chant
prevails; in the category of sacrificial chants, song prevails; song itself
2
Bhakti-sandarbha of Jiva Gosvami, 269.826 gana-akty abhave svasmad

utkrstataiasya praptau va tac chrnoti
* geya-aradhawjo kamtahai usake upaia krpiauia geya-aradhanajo iravana-dat&na
karata bai usake upaia haiabaia krpa hai (Jagadguru &ri-Caitanya-Sampradayacarya
Shri Pumshottam Goswami-jl Maharaja in a sermon delivered at the temple of
Radharamana, Vrindaban, 23 December 1999)
122
Baal philosophy
prevails among songs' - in other words, 'the essence of ten millions of

notes is the incantation, the essence often millions of incantations is the
sacrificial chant, the essence often millions of sacrificial chants is song,
(but) song itself is the essence of song1.4 Practically this means that the
value of musical worship exceeds the value of bhoga-seva, of temple
rituals including food offerings, in a thousandfold manner, because the
latter is material in nature and directed solely to the physical image,
while music and singing are emotional activities that reach out to the
spiritual essence.
The one who sings, and the one who listens - once both of them
tune their hearts in one single chord that merges with the eternal
harmony of the universe, then the spint of the Infinite Being descends
upon them, and it is there that the Supreme Reality takes abode. In the
Puranas, the lord proclaims, 'I dwell not in Vaikuntha, nor in the hearts
of yogis. Where my devotees sing, there I take my seat, o Narada1.5 Man
needs to realize that he cannot attain to the divine as long as he continues
his 'worship in this lonely dark corner of a temple with doors all shut'6.
He needs to open his eyes and see that the divinity is not before him.
And it is God Himself who guides the seeker to His door when He
says 'I dwell in the hearts of the sages, in the hearts of those
permeated by love - 1 do not reside in temples, in mosques,
in churches, in anything of that kind. At all times, I stay
where my names are being sung, where my namasamltirtana is being voiced. For the sake of listening to this
song of praise, I abandon everything only to remain seated
in that place'.
frutikoti samam japyam, japakoti samam havih J havikoti samam gey am, gey am
geyam samam vidu // - The two interpretations of this iloka quoted here anse from
the two meanings of the word ' koti\ 'class' or 'category' respectively 'one crore1 (ten
millions).
- Padma Purana, Karttika Mahatmya naham vasami vaikunthc yoginim hrdayc na ca
mad bhakia yaird gayanti taira tisthami narada //
6
Rabindranath T.igore, GitinjdliXl 'Whom doest thou worship in this lonely dark
corner of a temple with doors all shut. Open thine eyes and see thy God is not before
thee!1
Bhaktibhava
123
Samkirtana, the congregational rendition of musical worship,

exceeds solitary singing in its beneficial effectiveness7, because it unites
like-minded strivers in large numbers, hence amplifies the devotional
spirit by merging all individual currents into one single ocean of loving
surrender.
One day, Lord Ramacandra's virtues were being sung. In
order to listen to Ramacandra's eulogies, great hero
Hanumana assumed human form and went there to hear
Rama's names being sung. Hence he is Rama's devotee. So
Ramacandra was able to realize that his most faithful devotee
had come. That means, God himself says, it is my staunch
devotees who exceed me in excellence. Those who practice
my nama-samkirtana, those who sing my glories, they are
greater than myself- and this is the core implication of what is declared in the Padma
Purana, 'where my devotees sing, there is my abode, (and) the one
who.. .worships them pleases me more than by worshiping me'8. Why is
it so? Because those dedicated individuals are indwelled by the spirit of
the divine, because the Supreme Being takes His seat in their hearts,
hence worshiping them means to worship Him.
What is it that prompts the Supreme Divinity to settle in the heart
of accomplished devotees? What is it that inspires the Infinite Reality to
spread through the human self? It is the fact that, at the time when man
dedicates himself fiill-heartedly to the Divine Being, at the time when
man immerses himself completely in the transcendental qualities of the
cosmic truth, at that time his ego withdraws and he becomes one with
the divine energy. In this instant of spiritual union, the human soul
mingles with the Supreme Soul, and man enters into direct
communication with the aspired divinity. And to instigate reciprocative
interaction constitutes man's foremost spiritual task. It is in the interest
7
Bhakti-Sandarbha 269 atra ca bahubhirmilitvi Irirttanam samkirttanam ity ucyatc /

tattu camatkara vifesa positpurvato'py adhikam itijneyam / - Klrtanaperformed
jointly by several (devotees) is known here as samkiitana. One should know this
(samkiitana) as more splendid and emotionally inspiring (than the kirtana which is
performed alone).
Padma Piuipa, Karttika Mahatmya .. .mad bhakta yatra gayanti tatn tisthami narada /
esam pujadikam... kriyate naraih / tew pritim param yimi na tatha mama pujanat //
124
Baul philosophy
of achieving this reciprocal exchange, it is for the benefit of activating

the flow of mutual giving and taking, easily and straightforwardly, that
man proceeds on his spiritual path,
Therefore the Bauls1 songs, reflecting the thoughts of insightful
strivers for the Supreme Reality, give out their advice to the human heart
to fully submerge in its own depth.
In this regard, it is saidDive down, my heart, plunge into the sea,
searching through underworlds and nether regions
do obtain the precious gem of love.
When I succeed in immersing myself in my own inner
spheres, once I become absorbed within me, then I will be
able to see that reality for which I am striving, for which
saints and sages are striving: that reality dwells within me.
Thus it is said By diving, the jewel is found,
not by swimming...
That means you have to descend into profound depth, then
you will obtain it. As long as you are but drifting - to drift
means that our inner vision which comes forth from the
heart has not been brought to full prosperity, that is, I cannot
see, I am unable to watch, hence I cannot recognize that
which is there within me. So in order to view this, I have to
sit in an appropriate manner. Adopting the proper sittingposture, I have to make the inward vision enter the interior, I
have to find into myself. Then, I can see.
See what? Once the inward perception has been sharpened, once
the internal vision has been cleared and the image of the inmost realm
arises before the inner eye, whose sight is it that man comes to take? In
front of him, the entire universe assumes shape, and what he glances at
is the reflection of the whole world resting in his heart.
Bhaktibhava
125
Then, turning about here and there, what I am seeing is the

whole universe; what I find upon searching is the world in
its entirety, existing within me. That means, in such a way
creation has been formed, has been designed.
This creation which unfolds within the human heart is brought
forth by whom? - by the Cosmic Architect, the Eternal Inventor who
resides in each and every animate creature, in each and every living soul.
It is but for the omnipresence of that supreme transcendental energy that
life persists, for life-breath itself would not remain if it were not
sustained by the abidance of the all-penetrating reality. The Supreme
Being indwells everyone and everything as the life-giving spirit,
revealed as life itself, and as water - as the liquid of life, the vital fluid.9
(It is) the existential liquid, 'jibon' in the sense of fwaterr - by
providing water (jol), existence (/Bon) arises. If existence
should be made to survive, it has to be supplied with water.
Water (jol) is one life-giving fluid (jibori). In the same way,
life (jibon) is such a vital fluid (jibon) which, in order to be
kept alive, needs to be nourished with virtuous thoughts and
with virtuous manners.
That means in the same way as the vital essence sustains all life,
the existential fluid itself is sustained by virtuousness - by positive
thinking and irreproachability of conduct. Then, man becomes purified
from within; then, the inner substance of the human heart emerges in a
fully refined and distilled current of love.
Thus it is firmly stated in our (songs), two swans are within
me, swimming in the water. That means, geese - two geese
are swimming in the water. They roam about, watching out
for evil in order to eliminate it. That means, milk - it is the
milk which they take in. Milk and water having been mixed,
they drink only the milk, disdaining the water. If the water is
extremely pure, though, then they will dnnk it. Therefore,
once more it is said, a vast jungle exists within my body;
there is a well amid that jungle. That means, a large pond is
9
In Bengali, the word jibon (Sanskrit jivana), 'life', means also Vaier1, otherwise jol
(Sanskrit ja/a), in the sense of the life-giving fluid.
126
Baul philosophy
there. From that sea, it is said, if we dnnk but one drop of
water, then the tasks and aspirations of all our past, present
and future lives will turn fruitful, will become attainable.
In order to call forth the spiritual success, however, one needs to

proceed on the path of accomplishment unswervingly and with mind
firmly directed at one's eventual destination. In the same way as the river
makes her way into the ocean with unyielding eonsequentiality, just like
this the river emerging from the human heart is ultimately intended to
merge into the sea of the infinite. The water constituting the substance of
the spiritual current is of the purest conceivable essence, and it is this
purest of pure which carries man to the utmost destination of his
journey. Once having reached, what does he encounter there?
Then I can see the image of the divine couple dwelling in
that place. I can witness the image of the divine pair for
which I am striving, the image of the couple united in love,
the two of them engaged in blissful dalliance inside the water
- there, in that very place.
The image of the divine couple, that means the reflection of the sweetest
embodiment of universal love symbolized in the amorous play of Radha
and Krsna absorbed mjala-vihara, in loving sports inside the cosmic
ocean. To vision this supreme transcendental appearance signifies the
ultimate state of attainment, the highest stage of realization.
Then I can see but everything. Out of this sublime
experience, immersed in contemplative inward sight, I can
recognize it. What is if! - universal peace.
Engrossed in the subtlest transcendental picture, submerged in the
waters of the ocean of bliss and tranquillity, man cherishes no further
desires. Aspiring and obtaining, wanting and receiving - everything
ceases once the ultimate spiritual experience arises, once attainment has
assumed fullness. But when is it that this vision opens up in its entirety?
We talk about performing sadhana, we speak of sadhu
(accomplished persons), of sajjana (virtuous people), of
satsahga (good company) - but as long as I am not able to
purify my own heart, all that will not grow to completeness.
Bhakti bhava
111
Therefore, in order to establish virtuousness and thereby to evoke

the supreme experience, the seeker needs to first of all cleanse his heart.
Once the mind has been cleared, once all polluting substances have been
swept out of the heart, all spiritual aspirations become feasible. Then,
any filthiness is bound to vanish as soon as it touches upon a thus
flawless person. Yet more, all impurities are absorbed and subsequently
transformed into immaculateness by the purifying force of the inborn
human spirit. Absorbed in wrhat way?
Like a coil - if a coil and a magnet are adjoined to each other,
then either the coil is attracted by the magnet or the magnet
by the coil. If the coil moves gradually towards the magnet,
then this is because the magnet possesses the stronger force
of attraction. Likewise good and bad, right and wrong when
kept side by side, then the one which is stronger spreads to
larger expanse. Therefore, that which is called virtuous
company, satsanga - if that is very strong, then it will
provide speedy relief from evil - hence the task is to increase the positive powers to such an extent that
it is them who absorb and relinquish negativity, and not vice versa.
To cultivate the positive energies so as to repel negative influences
represents the prime duty of accomplished seekers; it is the core object
of sadhana, Sadhana not only requires man to retain his inherent
enemies - that is, the sadripu or six inborn vices passion, anger, greed,
infatuation, vanity and envy - within limits but, in addition, once the
striver has attained mastery over himself, he is expected to prompt
others to embark on the path of virtuousness in the same manner in
which he has made his six enemies learn their lesson. It is then only that
sadhana turns complete, and it is for the sake of this very goal, for the
benefit of motivating the positive streams within all living beings, that
sadhana is performed. Sadhana has nothing to do with evoking exterior
powers and establishing a new creation - not in this way: sadhana
signifies to awaken the positive essence which is already there, and to
bring man's innate constructive qualities to fiill prosperity.
128
Baul philosophy
What is more, the principal characteristic of sa dh an a rests in the

fact that once man has captured the most excellent essence and is able to
maintain it flawlessly, he will never forsake his finest spiritual treasure.
Regarding this, in our Baul songs it is said Whatever I may do, o Lord Gauranga Hah I shall not have you.
From whom I hold on to firmly
none can carry me off...
- that means, nobody can drag me away. Can pull me off for
what purpose? - to put me up in a separate category. That
means people then say, oh, he is a sadhu, a Vaisnava,
someone different and distant from us - if you associate with
him, you have to purify your mind, do this and that, immerse
youself in profound thoughts, hence you better keep away.
Like this they advise the heart. However, if one is able to
come up against (the polluting influences), then these go
away automatically. That means, a sadhu is someone who
possesses the capacity to filter out the unhealthy substances.
If the water is in any way contaminated, then in order to
clear that contamination, there is a purifying remedy. Upon
applying this purifying remedy, the dirty water turns clean,
and when one drinks that water it will do no harm. In the
same manner, a sadhu embodies a strainer of this kind:
removing the bad and upholding the good. It is to this effect
that one performs sadhana. That remedy is the bijamantra. If
one keeps reciting this bijamantra against approaching
pollution, then gradually purification sets in and the water
turns clean. The sadhu's duty is just like this. That means,
'sadhu1 does not imply something separate - it refers to this
strainer.
The germ of virtuousness, the quality of sadhu is intrinsically
evident in all things. That which is called ssadhu\ that which is
understood as the positive essence is nothing but the immanent device
for removing impurities - man's built-in filter which serves to protect the
inner human substance from outward filth. The function of this internal
Bhaktibhava
129
sieve is to permanently remove all mental corruptions. Once the dirt is

swept away, man acquires full dignity and rises to the highest place in
the spiritual hierarchy. Then, he is completely immaculate and free from
faultiness. The seeker's task, however, is to face rather than evade the
averse forces - to confront and overpower them. As long as man avoids
the encounter, he remains prone to affliction of various kinds, and evil
of all sorts touches and encloses him. Resultantly, he becomes
enwrapped in the negative energies arising from those defects, and once
thus surrounded by harmful potencies, he is automatically made to fall,
drawn downward by the overwhelming strength of iniquity. Plainly
speaking, that is to say the one wfho does good ascends to higher levels
of accomplishment, and the one who does no good goes down,
gradually and steadily.
Therefore, virtuousness is an extremely powerful quality. Having
attained virtuousness, what is the reward?
Upon becoming accomplished, the Amiable Man (sajjana) is
obtained. This Amiable Man is who - our sadripu, our
sixfold enemy. There is no need for reaching out to anything
exterior; rather, I get to communicate with my inborn
opponent. This (inherent enemy) turns virtuous if he is being
properly taught - in that case.
That is to say, man's innate adversaries can be converted to virtuousness
once man succeeds in thoroughly educating them. Educating means
what? - to bring one's immanent passions under control. The antagonist
forces that indwell each and every human being must be trained so as to
transform into favorable potencies. For this reason, a seeker's initial
efforts need to be directed at self-restraint paired wdth command over his
physical senses. In the concrete, this implies to gain mastery over one's
passions and desires - kama (sensual desire) and kainana
(covetousness). Passion is a highly vigorous energy. Coupled with
desire, these two adverse forces, if given free access to a person's inner
core, are set to rapidly eliminate all positive roots.
How does passion, how does desire arise?
130
Baud philosophy
It comes up whenever those two eyes are left alone. They
look around desirously, and if they get to see something
temptuous, the heart instantly insists on acquiring it.
The mind becomes attracted to whatever object the senses regard as

covetable, and it is the task of man's six foes in their destructive aspect
to thus allure the human senses.
That means the sixfold enemy acts in this manner: he can do
right, and he can do wrong - he can bring forth good things and bad things likewise; he can produce
both positive and negative effects, he can set free constructive and
destructive potential to the same degree.
In order to separate the beneficial currents from the filth, selfdiscipline is imperative. If the sadripu is to be turned into a source of
virtuousness, then the polluting substances have to be meticulously
strained out so as to fully decontaminate the emotional fluid that emantes
from the human heart. And this means to first of all achieve control over
one's sense-organs. The eyes, the senses - whatever sense-organs are
there, they must be trained one by one; they must be purified and evoked
in a proper way, thus being guided to move on the correct course. As
long as the sense-organs remain in a state of unruliness, they continue to
act as man's 'seven hostile kinsmen'10 who hinder the perception of the
inner self. Setting the senses about in an apt manner is the task of
sadhana, the duty of every earnest striver.
Those (sense-organs) have to settle rightly, I may be thirsty,
but I am not going to drink; I am commanding myself not to
drink. That means I am teaching my senses - what you
demand that I give it to you right now, I won't; I will give it
a little later. I do give it, but somewhat later, that means I am
not going to submit to your obstinacy.
Sadhana necessitates man to move away from submissiveness to
his baser instincts. Accomplishment, virtuousness - the attribute of
sidhu - signifies the capability to stand against the insistency of one's
10
Brhad-aranyaka Upanisad 2.2.1 sapta ha dvi$ato btmtivyin...
Bhaktibhava
131
senses without capitulating at once before their demands. That is to say,

an accomplished person is able to control his sense-organs. The key to
spiritual progress, therefore, lies within the striver himself, in his
capacity to balance his indwelling forces, rather than in adopting external
pursuits. For this reason, if man keeps fearfully away from his inner
task, if he falters at the challenge from within, if he withdraws himself
from the trial of his heart, then he remains unable to comprehend the
positive essence of his being. Then, he will not realize the innermost,
purest substance; then, he will not leam how to proceed on the path of
attainment
The path of learning, however, is built upon what fundament? cautiousness. Accomplishment is achieved by retaining a state of
wakefiilness and caution at all times so as to detect and avert evil
vibrations before they can do any harm to man's spiritual consciousness.
In what way is caution exercised?
Its function is like that of a door-keeper. Or of a gardener. If
there is a gardener, he will transform a jungle into a beautiful
garden. What used to be a jungle, he cleans up this jungle,
cultivates the soil and creates a flower-garden in that place.
Having prepared the flower-garden, from there, he now
generates an appealing environment - one after another, the
flowers emerge, their fragrance rises; other beings who are
thirsty for that fragrance turn up and do their utmost to taste
its sweetness. So the gardener's task is what? - to remain on
the watch so as to maintain that creation in a refined and
healthy state. That means, as beautiful as the child is, that
much beautiful the grown-up person will be. Therefore, the
striver needs to be commanding at all times in order to
mould a human being as well-made as the child. This is
sadhaniL The gardener, who thus perfoms sadhana bringing
the flowers to blossom, he is a complete sadhu. He has had
the vision of establishing a flower-garden, of generating a
flower garden in this place, hence he now prepares the
flower-garden. Once the flowers unfold, their fragrance
comes forth. - Thus is the sadhifs task.
132
Baal philosophy
Just as the gardener tends the flowers and awakens them to full
beauty, in the same way the task of an accomplished seeker is to arouse
the beauty, the virtues and excellence that are slumbering at the core of
the human flower - that is, to activate the divine potential inherent in
each and every human being, to animate the essence of love that
constitutes the innermost substance of the human soul. The sadhu is
thus the gardener who cultivates the human jungle and disentangles the
mental thicket so as to obtain an orderly ground blooming with fragrant
flowers. How does he approach this task? He devotes himself to every
single human being and, like the gardener who is eager to call forth the
fragrance from within each flower, the seeker intends to evoke the
positive currents from within the human heart. Guided by this intention,
he dwells together with his fellow humans, converses with them on
themes committed to pureness, behaves with them in a flawless manner,
speaks and discourses on agreeable topics - he conducts himself in
every respect in such a way as to favorably impress upon their minds.
What is the consequence prompted by such considerateness? The
one engaged in virtuous acts becomes thus tied in with the Supreme
Divinity - with the ati-manusa, the Superhuman Being, the Supreme
Man.
There are three types of humans (manusa) - minus, manus,
man-iiui. 1 1 That man who is indwelled by hugy by
consciousness, that one is the Supreme Man - and in order to reach that Supreme Man, this man needs to perfect
himself through sadhana. The relevance of sadhana persists in every
place, at all times; its imperativeness applies to all beings, hence sadhana
rests at the core of all beings. The Bauls therefore emphasize time and
again the importance of practicing sadhana. What is more, man is made
to enjoy the fruit of his spiritual effort only when he is able to sustain it
For the sake of sustaining it, just as the gardener who has
brought the flowers to bloom, if he were to just
indiscriminately pluck flowers out of that garden - this is not
what he does. Beautifully arranged flowers in a flower-vase
may give an attractive decoration - if he sees a flower
11
AiK, literally'consciousness1, 'cautiousness', 'perception'
Bbaktibbava
133
excessivly abundant with blossoms, then he may pluck one

for a nice array. But if a plant does not bear too many
flowers, then he will not tear them off that plant. After all he
has invested much effort in making it unfold - it has its
body, it has a soul, it has life-breath, hence it is always
indwelled by forbearance, by affection, by love, by devotion,
by faith, by everything. So the sadhu's duty is of this kind,
to look after his disciples, after his devotees. Like the
gardener, the accomplished striver is given this task of
preparing those entrusted to him in a high-grade manner.
Preparing means educating: the sadhu's task is to educate the
disciple in such a way as to ready him for his journey along the path of
accomplishment. Which disciple? The immediate task for every human
striver is to train the disciple within himself, that is, to cultivate his own
inner being. Therefore man has to first of all instruct his inborn sixfold
enemy, the sadripu. The one who has achieved control over himself,
who has succeeded in aptly shaping the sadripu within himself so as to
convert the enemy into a constructive spiritual force, that one is a truly
accomplished person.
Establishing self-control to the utmost degree is the object of
sadhana. To perfect one's own self, however, is but the initial step. The
larger goal is to convey the message of the spiritual search to humanity
in its entirety, to make every single individual partake of the supreme
experience. Therefore, the Bauls1 core intention is to make their
experience known to the world, to tell of it, to make it reach human
society. How is the universal truth communicated? - through
conversation on the theme of its virtues and qualities. That is to say, an
accomplished person does not sustain his spiritual wealth by keeping
himself aloof of humanity, by withdrawing from die company of man.
To the contrary, it is by sharing his own treasure with all, by giving out
his own riches through reciprocal interaction with others, that a striver
becomes the true master over his spiritual property. And this is the
reason as to why die Bauls proceed on their path in constant endeavor to
teach humanity their experiences, concealed and revealed in their songs.
The BauTs attitude is what? - to dwell amid all, yet without
being attached to anything. Just as the way my braid is, like
134
Baul philosophy
this it will remain; I will not wet my hair - in this manner, the
Baul sings, plays his musical instrument, dances; he laughes,
does everything, but at the time of sadhana he keeps himself
detached, he retains himself strong. That means he remains
immersed in the worship of his inner divinity. The Baul is of
such kind. "BauliyS means that he is free from any bondage,
he is a liberated person. Having become dispassioned, he
roams about. It is because of this attitude that the Baul can
traverse all countries, that he can make everyone his own.
Owing to his open-minded inclination and unattached spiritual

approach, the Baul is able to recognize the beauty that exists in
everything, the joy that lives forth through everything, and it is this
universal beauty towards which he directs his thinking. The Baul's heart,
therefore, remains always sensitized for the most subtle essence of truth
which is joy, which is bliss, which is beauty. In order to obtain the
vision of that latent beauty, however, one has to search for it - that
means, some effort is needed. It is this effort, this spiritual endeavor for
the sake of attaining to the Supreme Reality which absorbs the Baul
completely. Engrossed in attention while proceeding on his spiritual
journey, he thus forgets about any other more or less mundane
concerns.
And yet, the Baul does not remain oblivious to the cause of
humanity: rather, his noble aim is to gift the treasure of goodness, of
spiritual purity to each and every human being. To accomplish this highminded object, he associates himself with virtuous persons, joining
forces with full-heartedly dedicated individuals to spread the message of
devotion and love throughout the human realm, knowing that wherever
virtuous thought prevails, the highest truth will not be lost; knowing that
on whomever the capacity of upholding the priceless gem of spiritual
experience has been bestowed, for that person all efforts are bound to
bear fruit.
Sustaining this most sublime essence of life, however, is of
utmost significance for the continuity of existence. If hostile thoughts
are tolerated to enter the human mind and to slowly outweigh the
virtuous substance at its core, then utter disaster will be the result.
Therefore the roots of evil must be unearthed before their destructive
Bhaktibhava
135
potential can grow to effectiveness. In what way is negativity thus

averted? - through self-purification from within. In the concrete, this is
to say that man must take to an entirely positive attitude so as to sweep
off all polluting influences from his heart and thereby to keep the vital
breath flawless.
The air which is surrounding us, this air represents the
divinity. If constructive thinking persists, then this air will
gradually remove all ills from the heart. If, however, bad
thoughts dominate, then this air allows ugliness to touch.
That means, then people will kill one another. But if humans
come to love each other, if they come to be inhabited by
affection, by devotion, by faith, in that case they have moved
away from the polluted air.
Moving away from pollution implies that the air has then been
decontaminated by removing the filth and upholding the pure essence.
Of what kind is this essence? It is the unmanifest manifestation of the
Supreme Divinity, the invisible yet physically perceptible reality
embodied in the vital breath by which all beings are sustained.
This breath within us - this is the divinity. This, we cannot
see. If someone claims to have seen God, he tells an untruth.
The divinity can be seen as in a dream, like a dream - in this
manner it can be perceived. But to say that one has seen That
One in beautiful shape - it is not possible. Why not? Because
air has no form.
The air that fills the ether has no shape, just as the vital breath has no
definite form, just as man's perceptive capacity as such withdraws itself
from the sphere of concreteness. Air is the medium of existence, yet its
appearance is not discernible by the sense of vision. What semblance,
then, does the unseeable reality bear? It emerges as the shapeless
transcendental energy which assumes a multitude of forms before the
inner eye, yet which remains undetectable for the outer sense organ.
And in order to retain its transcendental quality, it must maintain its
subtleness beyond all form.
136
îul philosophy
Why is it so? Because the Supreme Reality is by nature

uncapturable.
As soon as I see a shape, it has turned into a manifest form.
And once it becomes manifest, then it can be apprehended
everywhere. If it is reachable everywhere, then however it is
bound to be held captive in one place. And that is not going
to be the adhara pumsa, the Unattainable Man.
The Unattainable Man cannot be seized the boat traversing to that one's realm
is ordinary...
Then it is said In the water dwells the lotus bloom's heart;
its flower blossoms in the sky.
Its true translucid lover the moon, a hundred thousand miles away,
earned a cluster of lotus-blooms.
That means, at a distance of hundreds of thousands of miles
there is the moon. From there, his light, his radiance and his
love reach out to the water lily, to the lotus bloom. Once they
fall on the flower, she unfolds her blossoms, slowly and
gradually. After all, how far away is her lover, and how
placid is he - calm and free from desire, dispassionate.
Therefore, it is said of Krsna's and Radha's love that it was
devoid of passion, of desire, hence viraha, separation never
occured to them; they were never affected by anything called
separation. That means theirs was no bodily love; theirs was
passionless adoration. Of the same kind is the love between
the light and the lotus-flower: it is unattached love,
unconditional love. The lotus, when it blooms, needs that
light; it opens up when it meets with that light, but once the
light fades, the flower gradually closes. So this is what has
been implanted in us, and it is in order to awaken this that
we perform sadhanH
Bhakti bhava
137
It is for the sake of arousing the most refined essence of love

which rests at the core of the human heart that man spares no hardships
to proceed on the path of his spiritual journey, to progress in his
sadbana. But what is sadhana^ Basically, sadhana encloses any of man's
efforts for accomplishment, no matter in what sort of activity they
become evident in the concrete. That is to say, sadbana is very much a
continuous and immediately relevant activity performed in the hub of
everyday life amidst all. Keeping oneself apart from the world for the
sake of spiritual practice does not lead to any achievements whatsoever,
because withdrawal is no recipe for comprehension of the sublime
transcendental truth. Once man has come to understand the universal
nature of the Supreme Reality, he does no longer feel the need to move
away from that which is but the living manifestation of the omnipresent
energy. Once man discerns the divinity that rests within himself, at the
core of his own heart, he can easily and straightforwardly live among
all, for he realizes that his inner treasure persists regardless of his
surrounding environment - it persists for as long as he is able to sustain
it. How is it sustained? - through sadhana, through single-minded
endeavor directed at fulfilling one's spiritual object, through effort which
can assume many forms, yet which is ultimately dedicated to one and the
same goal.
Just as when people practice yoga and physical exercises in
order to maintain their body. They thus acquire confidence in
themselves as they become able to control their muscles.
This confidence, when it enters them - that means this is one
type of sadhana; it is accomplished through this sadhana. In
that way, everything is but sadhana. If I am studying - to
study is but a sadbana. If I am pursuing it earnestly, then that
means I can pass well, I can obtain the degree in a dignified
manner and attain scholarship. But if I cannot make it
properly, if I cannot adopt a positive mental attitude, then
however, at the time following that sadbana, I will not be
able to aquire the degree suitably. That means, then the
sadhana will not yield worthwhile gains.
Therefore, sadhana can be practiced in any manner, and every
activity can assume the quality of sadhana, thus joining together all
action into fruit-bringing spiritual pursuits. Sadbana is nothing that
138
Baul philosophy
exists apart from real life, it is nothing that requires man to abandon his
day-to-day duties - to the contrary, sadhana implies that these duties be
approached with yet more dedication.
We always make this mistake that we regard sadhana as
something distinct - sadhana means that one puts on the loincloth worn by ascetics, dresses in a red ochre garment, that
means one has become different No!
Rather, sadhana signifies to acquire knowledge and to hand down this
knowledge to others. An accomplished striver is the one who qualifies
to act as the guru, as the master who instructs his disciples and thereby
assists them on the path of their spiritual journey.
Because he teaches in the way of a guru, he is a master.
Guru means he is the master; master means guru. So if he
teaches - just as when someone performs physical exercise,
if someone else teaches him to exercise methodically, then
that means he is his master, he is his guru. That means he is
his guardian, he protects him. So consequently, sadhana is
of this kind. This is sadhana. There is no separate thing
called sadhana.
And this is the core attitude which the Bauls assume for their
spiritual search: to transform each and every activity into sadhana, into
an effort that takes them closer to their ultimate objective. Like this, they
can attain to their highest goal in an uncomplicated way while remaining
amidst all, yet without being attached to anything.
The Bauls have embraced this approach easily. The Bauls
always laugh, weep, enjoy; at all times they are indwelled by
joy. Thus they could accept this attitude in an easy manner,
they do not take complicated approaches. Such is the BauTs
inclination.
Once all pursuits are given the attribute of sadhana, of a direct
approach to one's spiritual object, man's activities become truly
meaningful, and their achievement represents but a step forward on the
overall path of accomplishment. That is to say, every single effort which
has turned fruitful constitutes an attainment in itself, for its success
139
shortens die distance towards attainment to the supreme quest Sadhana,

therefore, is necessary for any spiritual progress whatsoever, and it is
through sadhana alone that man fulfills his tasks regardless of their
concrete nature.
I have some disciples abroad, in America, in Germany, in
London, in Australia, in Japan - but whatever I tell them, I
have to say it in my language. That is because I do not speak
English very well -1 can understand it, but I cannot speak it
too well. The reason is that this is something which I did not
practice, whose sadhana I did not perform - maybe out of
neglect, hence I could not accomplish it Perhaps if I would
have done it, then my speaking would have gained
proficiency, that means all language would have become
one. That means I could have traveled, I could have mixed, I
could have conversed, could have interacted with all equally
alike. But I could not do this, which means that I did not
practice it. Consequently, sadhana is accomplished in this
very manner - thus it becomes easily obtainable.
The essence of a song is its lyrics. The theme of a song, the verbal
statement made by a song is called pada, literally Toot1, that is, the verse
which carries the words of the song. Pada signifies an outer structure
which is indwelled by padariha, by meaning. This meaning forms the
substance of the song, its intrinsic worth, its inner fabric. For the Bauls,
therefore, song is equated with pada, for the verse is the vital component
of a song, and the implicit connotation of its words represents the soul
of the song: 'the fundament of a verse is its meaning (padartha), which
constitutes its innate value (artha)\ Since the word farthaf denotes both
'meaning' or 'significance1 and 'wealth1 or 'worth', we may as well say
'the basis of a verse is its substance (padartha), which constitutes its
meaning (aitha)\ What does this imply in the concrete?
The footing of the verse is its import, which makes its

meaningful richness. That means - a plant: however many
types of plant are there, creepers and leaves, from them,
medicines are being prepared. Processing these medicines
140
Bad philosophy
through machines in various ways, allopathic drugs are
produced, and homeopathic medicines are prepared
differently. These two sub-divisions exist, and there is a
third one which uses medicines procured from the seeds and
seed-pots of leguminous plants. This is the Ayurvedic
system of treatment. So classification into these three
branches has been made.
Now in the same way as medicines are being extracted from plants whatever trees and plants and creepers are there, all of them provide the
one or other healing substance -Just like this, music too is a remedy of
its own kind.
Of what sort is music? This music, the singing through
which man's various ailments are being cured, is likewise
arranged in three categories: classical, folk, and devotional that is, bhajana and kirtana. These three types are being
distinguished. If three divisions are being made, then there
will be three varieties of medicine being produced homeopathic, allopathic and Ayurvedic. These three
remedies are current in song.
The three categories into which music is generally divided, viz.
classical, folk, and devotional, represent three approaches to the
sounding reality reflected in distinct musical settings, yet determined by
one and the same higher object. Just as the three types of medicine,
though differing in their mode of preparation and immediate effects on
the human body, serve one single purpose of providing cure for
diseases, in the same manner music, regardless of any particular form or
category to which it belongs, is dedicated to the sole aim of bringing
man closer to his aspired divinity. In what way are the three styles of
music extracted from the cosmic essence of sound? How does music
become manifest, and of what kind is the emotional substance implied in
any one concrete manifestation? Which is the impact of music on man so
as to soothe his ailments?
Folk music, if it is properly performed - folk music, loka
samglta means that which is liked by people. That which
d\veUs together with the people, this is called folk music.
141
What does it contain? - melody, lyrics, and measure. Melody

(svara) refers to that which is pronounced with charm, to
that which comes forth sweetly - that means whose mode of
articulation is determined by sweetness. If any harm is
inflicted upon this melody, if it is abused by rough
utterances, then it grows very angry; then furious sentiments
emerge. Then, mutual fighting, mutual infuriation of various
sorts arises. Thus, melody is of such kind. The second
aspect is tala (measure). If I proceed properly within
measure, if man moves (within measure) - while walking, if
one fails even a little to maintain measure in both feet, then
one is bound to stumble. That means everything moves
within measure, the entire universe proceeds within one
measure, the whole world. Likewise, every human walks
within a measure. That means melody and words one being
joined with the other, everything comes together and
proceeds in unity. In such manner, village songs (polli-giti)
represent one genre which describes the rural environment.
And Baul song originates from the soul; it throws light on
the feelings of one's own heart.
Besides folk music, there are the categories of classical music and
devotional song. Devotional music distinguishes itself by its immediate
association with the divinity in a spontaneous and intrinsically emotional
way, hence it is sated to the utmost extent with the subtle emotions
concealed in the human heart.
Kirtana signifies love, loving sentiments. Just as Krsna is
being loved, as Ramakrsna is being loved, as Rama of the
Ramayana is being loved, as Narayana, as Laksmi-Narayana
both of them are being loved, to elaborate on this constitutes
the theme of kirtana of bhajana. What is it? It is bhakti
bhava, the sentiment of devotion which however is
indwelled by an excessively affectionate emotion, very
sweet. That means it is very kind in its nature - that means
this is homeopathic. Kirtana represents homeopathy. It will
never be vain; the ailments are going to be cured. But
however much of this medicine you eat, it will not harm you.
142
Baul philosophy
That means, however much of it you listen to, that much you
are getting well.
Of all types of music, classical music is bound by the strictest

rules, and its proper execution requires skill and proficiency, hence
effort and eager practice. Once classical music is performed correctly,
that is, once the musician has acquired mastery over its technicalities,
then only is it that the result will be pleasing and satisfactory, but not
otherwise. Therefore, classical music goes along with strong sideeffects, just as an allopathic medicine.
That which is called allopathy, that is classical music. It is
prepared while utilizing various tools and machines - its
scale (sargam) must be practiced; then, if all the various
exercises have been accomplished, it comes forth. That
means this is an allopathic remedy. It yields side-effects, but
leads to improvement. If it is not maintained within the
proper beat, then it will quickly result in complications. That
is to say, its constituent path, the sargam - this sargam which
needs to be practiced, if the music moves within that sargam,
if one follows the notation, then it works out. But if one
cannot follow the notation, then it gets spoilt Therefore,
however much one eats of an allopathic medicine, that much
the reaction increases. It is but for the sake of getting
completely well that one takes more of it
Unlike classical music, which requires thorough practice to be
rendered, and which moreover calls for a certain level of knowledge on
the part of the listener in order to be understood and appreciated,
devotional music is accessible to all owing to its spontaneous character.
Devotional music has an immediate appeal to the emotional
consciousness of man; it enters the human heart directly on the trail of
the cosmic stream of emotion, without having to pass through the door
of the mind blocked by the demand for knowledge. Devotional music
thus qualifies as the means par excellence to ease the sufferings of
humanity on the whole, because it provides cure without unwanted sideeffects.
The meaning of singing an d music
143
Whenever you listen to kirtana, to bhatiyall, to bhajana,

through this your love will grow, bliss will increase. But
however much of it you take, there will be no reaction.
What is it that averts the side-effects? It is the intrinsic gentleness
of any type of music, be it folk or devotional, that emanates from the
heart of the people. Such music reveals itself in an entirely unspoilt
manner; it is not constrained by rules and regulations that have to be
learnt and mastered before the first note can be uttered. Rather, this
music presents itself of the kind of an unrefined emotional essence, as
something raw and perhaps unfinished, yet as a reality that lives on its
all-vivifying spirit of spontaneity.
It causes no reaction; it is like a mother. That means like
something raw - that which is raw includes polli-giti and
Baul music; these are current among the various types of
music.
Considering the inborn mildness and emotional sensibility of
devotional music and folk music, the Bauls have chosen these styles as
the basis of their musical remedy, hence their songs constitute a genre of
devotional folk music. Which is the essential ingredient that makes
music effective as a medicine? It is devotion, loving dedication whose
power is sufficient to cure man of even the most grievious ailments.
Thus it is said in our Baul songs - in this song which was
written by my grandfather:
Come, all of you, let us go
to Gauracanda's hospital in the town ofNodia.
There is nothing, brother, which you will not obtain
to erode malicious malaria.
That means he says, come, devotees, you go - everyone
come for the sake of their own uplift. Gaura has come to
Nodia, that means the lord himself has descended to
accomplish your upheaval. So come, reach there. He has
prepared a wonderful medicine by which even grievious
diseases are cured. Which is the elixir that has been prepared
for serious ailments? Hare krsna hare krsna krsna krsna hare
144
Baul philosophy
hare, hare rama hare rama rama rama hare hare - the essence
of devotion contained in these sixteen names. From these
names the remedy has been extracted. The solution has been
prepared; if you are able to take in this medicine properly,
that means if you know to recite it, then you will be freed.
That means the most injurious diseases, which man is unable
to bear for even a day, these harmful diseases are being
cured
Further it is said NitaiBaku's renown is excellent Jagai and Madhai were sick;
their affliction went away
through sweetness once,..
That is to say Nitai and Gaura had a very high reputation at
that time. They propagated Lord Hari's name; doing so, they
traveled about to reach many places. Thus they were of good
repute. Moreover it is said, Jagai and Madhai were then
excessively indulging in alcohol, they kept being drunk, they
used to beat people - whatsoever evil exists, they were doing
it. Therefore it is said, they had become afflicted by illness.
So when Nitai uplifted them by giving to them this mantra hare krsna hare krsna... -, making them eat this mahamantra
remedy: it was then that they got well.
Gana, singing signifies jnana, knowledge: every single song

reveals some fundamental truth about universal existence. What is more,
each song communicates its inherent tenets through a distinct emotional
inclination, hence appeals to man in a specific manner. Once man attunes
himself to the sentiment conveyed by the song, once he brings his own
attitude in line with the intrinsic vibrations of the song, he becomes able
to partake of the most sublime bliss aroused by the immediate emotional
experience evoked through the sounding reality. Tuning oneself in to the
song calls for more than merely opening one's heart to the melody: it
means to first of all ready one's mind to receive the message thus
conveyed, so as to absorb the indwelling thought of the song in which
its implicit truth is contained.
Them caning of singing andm usic
145
Therefore these songs represent knowledge - as it is said, the

fundament of the verse is its purport, which constitutes its
inner worth. That means if any one song becomes
meaningful, then very much bliss is obtained, then the heart
fills with joy. Every song - just as in yesterday's
performance12, where I sang more songs related to Radha's
and Krsna's love because there was an image of Radha and
Krsna, hence there would have been more devotees of
Radha and Krsna in that place. This is why I sang more
songs related to Radha and Krsna. Again where I see that it
is appropriate to present deha-tattva songs, there I will do it
that way. That means through whatever flower the worship
is being rendered - in the worship of Radha and Krsna one
does not use red chinaroses; here, other kinds of flower are
being offered for worship. The red chinarose is presented to
Mother Kali, it is applied in her worship. Siva is worshiped
with the flower of the thorn apple. Any one flower is
endowed with particular attributes. Therefore, whichever
flower pleases the respective divinity, that very flower needs
to be offered.
In the same way as the worshiper needs to be sensitive as to what
flower is suitable to be offered to which divinity, the musician is
required to pay heed to the inherent sentiments of his audience and to
select his repertoire accordingly so as to ensure the maximum joy to be
bestowed upon the listeners. Why? Because joy means bliss, and at the
same time joy provides knowledge - spiritual knowledge gained through
experience. To grant this experience, to awaken this knowledge in his
fellow human beings is the Saul's noble goal that motivates him time
and again to present his songs before human gatherings. Singing, thus,
is the Baul's mode of worship; it is his way of venerating that highest
divinity which is man by gifting humanity with the most refined essence
of knowledge - of knowledge concealed in tunes.
To gratify man means that I am but worshiping God. The
human being is our divinity whom I worship. Then I have to
see what kind of song lyrics, if chosen, will delight the
12
This refers to a performance at Nelinagar Harisabha, Calcutta, 26 April 2001.
146
Baul philosophy
people, will make them joyful. Once bliss arises, once joy
comes forth, then I can feel that here, our divinity resides.
Therefore, one has to be selective while presenting songs. It
is with this consideration that we attend to our functions:
who will enjoy what. That means, then I am rendering
worship, then I am recollecting, realizing; then I become
absorbed - at that time I become immersed in the thought of
my divinities. As long as I remain singing, they will remain
sitting there. Once I stop, they go away.
Every singer is furnished with an enormous responsibility

towards his audience, towards humankind embodied in his listeners.
The singer's most imperative task, therefore, is to become aware of this
responsibility and to face it. Of what kind is his responsibility?
Responsibility implies
that in whatever manner I instruct them, in whatever way I
deal out to them, in that very manner the devotees will
receive. So I should give them something positive,
something constructive through which they can purify
themselves from within and thereby improve. To give this
beneficial substance is my duty. The Baul's task is like this to make man flourish through the gift of knowledge, to make
the true essence reach humanity through the medium of
song; to remind man, you are proceeding on the wrong path
- not like this, get going on the proper way. That means, first
of all the Baul has to provide protection through his songs:
man is indwelled by the power of consciousness, but this
energy must be preserved, it must be cherished in order that
it not become forgotten. Once it has been left behind,
nothing can be achieved, hence it needs a little refreshing. To
motivate this recapitulation is the BauTs task. Owing to this,
the Bauls adopt the name rBauT. That means Vayii dharana\
to lift up the vital air. They raise the vital spirit, performing
vayu sadhana. Therefore they are Bauls, there is no other
reason.
147

Given the Baul's responsibility towards humanity in its entirety,
Baul sadhana represents more than a peculiar path of spiritual attainment
chosen by a certain community of seekers for accomplishment Rather,
the core tenets of Baul sadhana are of immediate relevance to mankind
on the whole, to each and every human being. Why? Because the
essence of Baul sadhana is service to humanity, is worship of man as
the highest divinity, hence the Baul's attitude implies respect and love for
all human beings alike. Therefore, however earnest the Baul strives to
perfect his individual capacities, it is ultimately for the sake of his fellow
humans that he establishes himself, for only the one who has himself
arrived on the proper path will be competent to guide others in their
spiritual search; only the one who has attained purity within himself will
be able to purify others; only the one who knows himself will be
qualified to instruct others.
Great saints, through austere endeavor and resolved spiritual
practice, are in a position to reach a level of self-control which enables
them to act in extramundane ways not accessible to ordinary individuals.
My grandfather was a very accomplished striver who could
perform superhuman acts, Unworldliness is often
unfeasible, but he did display supernatural behavior in some
of his actions. For any one task, he had to go from the
village to the town. Midway there was a river whose water
would flow in a strong current, a forceful flood kept
running. So the flood had to be crossed, hence what did he
do? He took a napkin which perhaps was at hand and spread
it out; therein he traversed the water with dry body. Like this
he did. Doing thus, he arrived at the town. He had needed to
go to the town, that is why he went Having reached his
town, he would do all the tasks he had to do there rendering some songs for the devotees, dispelling some
grievious ailments that may have afflicted people over there;
he would surely do that In this manner he used to come and
go.
148
Ba ul philosophy
Thus, there is a sanctifying grace which is obtained through
sadhana alone, something called divine grace, and this grace
I have seen, I have expenenced in my grandfather. He used
to perform but the same sadhana, but he had become
accomplished, he had come to partake of that grace. Then
there was my father who, as I said earlier, could remain
immersed in the water for twelve hours, maintaining his
position. This implementation is achieved by blocking the
tendons that direct the blow of the breath. These muscles
must be completely contracted so as to be fully drawn
inward towards the stomach; once drawn in, they become
obstructed. Now the nine doors have been shut; these nine
doors (i.e. the nine openings of the body) have to remain
locked That means the breath is kept enclosed within. So in
this manner, maintaining this condition, he used to sit; he
could sit like this for twelve hours. But when instead of
sitting he would lie down, then, lying down, he was able to
float on the water for twelve hours while keeping the breath
suspended. That means he would not sink; his body would
not submerge in the water, he stayed afloat. That means he
had become light, absolutely light. As long as the air remains
enclosed within, for that long he would remain light. But
once this condition terminates, once the air is released, he
would sink. So this aropa sadhana is practiced very
commonly among us Bauls. And this sadhana directed at the
breath is the Baul's sadhana.
Yet reducing Baul sadhana to its one aspect of aropa sadhana, to

its component of breath-control, would be a limited view. The
significance of Baul sadhana reaches far beyond its immediate practical
implications. Baul sadhana belongs to the most valuable properties of
mankind as such, and it has been existing for as long as humans have
been inhabiting this world.
Baul thought actually represents the religion of man, manusa
dharma. From the day when humanity was born, from that
very day the Baul has taken birth. That means, together with
the origination of mankind emerged the bauliya rnana, the
Baul's heart. At that time there was no language, there was
On the universal significance ofBaul sadhana
149
no speech in primeval times. Women and men dwelled

together, moved about, came and went - there was no
thinking about sex arising among them. They always
remained immersed in their own joy. In what kind of joy? just as when children play with each other; amongst them no
thought of sex springs up. That means they play with
entirely chaste mind, with pure heart. So in the same way,
when those first humans were born, they were endowed
with this child's mind. Therefore thoughts of other sorts did
not occur to them. In what moment, then, did those passion
and desire emerge? It happened when people began to cover
themselves, when they started to wear garments and clothes;
then, their shyness arose which we call modesty. Once such
sentiments began to gradually develop, the experience of
passion and desire was made and these feelings were set to
increase.
Then, however, the Baul began to work from within the
human being. When did the Baul come forth from the heart
of man? - at the time man was created. It is thus that Baul
thought came to be called manusa dharma, the religion of
humanity. At that time communication happened through
gestures; everything was done through signs, there was no
speech. Once speech arose, modesty arose, affection arose,
love arose, one person began to love another: with humans
getting on like this, love had been born. Then, at this time the
Baul began to gradually bestow his gift. What did he give
out? - the proclamation of the melody: song, instrumental
play. Initially producing noises of some kind, the melody
was discovered - that means it began to gradually emancipate
itself, to unfold. Then the knowledge of redemption arose,
the knowledge of the melody came forth. When one calls
from one mountain *o another, the sound is reflected, that
means there is a vibration which comes and goes. So
gradually, the flow of thought began to rise while man was
discovering all this.
That is to say the Baul is not of today. The Baul has been
there since mankind took birth. In between, however, he
150
Baal philosophy
assumed many appearances. At any one time he revealed
himself as any one particular messenger by whose name he
came to be known - like this. At times he was Christian, at
times he was Muslim, at times he was Sikh, at times he was
Vaisnava, at times he appeared in the guise of the one or
other tribal person. Thus he arrived in numerous castes,
slowly-slowly. However many there are castes, however
many there are villages, however many there are localities,
however many there are humans, he presented his gift to all
of them - but taking any one manifestation in any one place.
That means there are Bauls abroad, and there are Bauls in
India. Go to any country and there will be Bauls. Of any
respective sort they are moving about there - to move about
does not happen in just one manner; it happens in many
ways. Therefore, I am saying that there are Bauls dwelling m
the whole world. Bauihood is not confined to a single place.
That which has been popularized as Baul, based on
Vaisnava doctnne, this of course has been current since
perhaps five or six hundred years, and has become known
by the name of fBaul' which represents today's Bauihood.
Before that, there were the Sufis - Muslim lustre shone
strongest at that time. Then the practice of aropa sadhana etc.
began to develop everywhere, there was Tantra sadhana,
from there came Baul sadhana. Thereafter there came the
Buddhists; before the Buddhists there were the Jains, after
the Jains the Buddhists emerged, then afterwards the
Muslims, the Sufis and so forth - it is in this manner that the
Bauls progressed.
Therefore, the Bauls do not represent anything called caste.
They acknowledge no caste. They acknowledge one single
differentiation: one is man, the other is nature. One is
woman, one is man - these two are the castes, and nothing
else.
What does this imply on the cosmic level0 The distinction

between man and nature, between purusa and prakrti signifies the two
primeval forces motivating the progression of the universe: the
On the universal significance ofBaul sadhana
151
intelligent principle or energy of consciousness, which is embodied in

the male aspect, and the prakrti factor, the primordial matter embodied in
the female aspect. In cosmic dimensions, seen from the universal
perspective, these two fundamental distinctions - the two basic fcastes' represent nothing but the soul and the body respectively - that is, the
permanent and unchanging imperishable essence, and the transient
physical substance. Vaisnava theology13 equates purusa with the soul,
and prakrti with the body - the one being immutable whereas the other
remains subject to changes. And it is the discrepancy between the finite
and the infinite, between the temporary and the unending, between the
limited and the boundless which constitutes the only true distinction in
cosmic terms. Therefore
there are no other castes in the world, except these: one is
purusa, the other is prakrti, that means men and women;
these are the two castes. The Baul keeps this always in his
mind. And remembering this, he travels throughout the
world. Roaming about, he gets to see that his own self
dwells within all, that everyone is his divinity, that everyone
is his own, for his divinity rests in himself.
That means ami- the individual self united in alliance with the Supreme
Self- resides in each and every human being, for the Supreme Soul is
omnipresent and all-pervading. Thus, the aspired divinity is found
nowhere else than within man - within humanity, within every person.
Therefore everyone is my divinity. I am worshiping all of
them. It is Man who is our Highest Being, our most
excellent divinity.
13
cf. Bhagavata Purana 11.22 on the principles of purusa and prakrti
(6)
Baul darana
Baul philosophy reflects a complex and open-minded approach to
the fundamentals of universal existence, in which numerous streams of
thought emerging from a variety of philosophical and theological
traditions are brought to confluence in one single essence called the
religion of humanity. Given the many-sidedness and intrinsic subtlety of
Baul philosophy, its comprehension represents a highly demanding
spiritual challenge, and its proper explication constitutes a likewise most
intricate task. Baul philosophy, Baul dar&ana refers not simply to a
theoretical set of tenets, but rather to a philosophy which is attested by
experience. The vital significance of the underlying experience is already
implied in the term 'dargana' employed in the Indian spiritual tradition to
denote 'philosophy'. Literally, 'dai&ana' means 'vision1 - that is, vision
leading to experience. Experience again results in knowledge, and it is
out of this knowledge gained through experience that a philosophy
ultimately crystallizes. Therefore, a philosophy qualifies as philosophy
only once its tenets have been tried on the touchstone of experience.
The most important point regarding Baul thought is its
ancientness. Notwithstanding the limited period of about five centuries
during which a specific devotional tradition from Bengal has been
current under the name 'Baul1, Baul thinking as such entered the
perceptive consciousness of man at the time when the first humans
appeared in this world, and has persisted ever since, from primeval age
to the present day. Together with the origination of mankind the Baul
too took birth, and the Baul's ageless spiritual property has maintained
its full vigor throughout human history. What is the secret of this
spiritual property that rests at the heart of each and every individual as
the core truth of being? Why is it that this most precious inner substance
has never been easily explained; what is it that makes this essence of
essences so hard to attain to? The answer holds the key to the simple
way of accomplishment: without adopting the mental attitude of the

Baul, the Baul within man cannot be realized. That is to say, without
recognizing the inner essence as that which dwells within, this most
sublime truth is not found. Therefore, the Baul directs his search for the
true reality inward, into the direction of his own heart
154
Baul philosophy
While the Baul's attitude is in itself timeless and universal, the

philosophical flow of thought today referred to as Baul philosophy or
Baul dariana originated alongwith the Baul tradition in Bengal around
the 15th/16th centuries. In the course of its progression, Baul
philosophy has absorbed ideas and thoughts from almost every
theological current with which it came into contact throughout its
history, embracing the positive essence of all die various streams and
tendencies. Thus, Baul philosophy has been heavily influenced by
Buddhist thinking. The Buddhist approach of acknowledging the
highest truth as that which rests at the core of the human being
corresponds entirely with the BauTs understanding of the Supreme
Divinity as the divine within man. Alongwith the Buddhist influence
arose the impact of Tantra, especially of the natha-paniha or Natha cult^ a
popular and authoritative Tantric movement which emerged from the
Buddhist tradition and whose origins are believed to be found in Bengal
itself. The natha-panthis are followers of Tantric sadhana whose
tradition can be traced to the earliest days of Buddhism. Having
unfolded out of Buddhist tenets, the Natha cult in turn exhibited a strong
bearing on Baul sadhana, and there is evidence for a significant import
of natha-pantha ideas in Baul Tantra. Parallel to the Baul tradition, the
Muslim Sufi movement developed out of a very similar philosophical
environment. In any case Baul philosophy, since its earliest beginnings,
has entered into an active and intense interchange with all surrounding
traditions of thought
Considering the early history of the various ideologies absorbed
by and incorporated in Baul philosophy, the theoretical fundament upon
which the Bauls proceed in their sadhana is actually very ancient. Yet
this theory represents but the formulated concretization of a spiritual
attitude which had been in vogue since primeval times. The first humans
on earth were born as the like of animals; there was no language, and
only gradually man's perceptive faculties, and together with them all
wisdom, intellect and knowledge came forth and began to grow. Once
the crude animal had developed into the intelligent animal which is the
human being, man became endowed with the distinctive conceptive
ability whose intrinsic cognitive power elevates humanity above the
level of the animal world: that is, the capacity of consciousness by virtue
of which man is enabled to realize the Supreme Reality.
Bauldai&ana
155
It was at this very moment when conscious awareness entered the

human mind that Baul thinking took birth as man's primal religious
concept The most solid fundament of this religion of man is what? - it is
the core inclination upheld in the Bauls1 heart: complete freedom from
bondage, complete detachment. Why is the unattached attitude so
important for man's spiritual emancipation? Because attachment of any
kind obstructs the spiritual path and hinders man's progress on the way
of accomplishment. As long as the mind remains entangled in
confinements, as long as man proceeds on the limited course of worldly
ethics without realizing the higher essence of being, the vital spirit at the
heart of man cannot be awakened, hence the human soul cannot be
released to full freedom.
The reason is - just as when one sings from a notation
reaching from the lower to the upper tonics, from sa to sa:
everything comes within these seven notes. Within this
frame, six ragas and thirty-six raginis are being learnt. So if
that much can be brougat forth from within these seven
notes, the very same thing is said about the sadhus: they
proceed from the initial point, adi-sihana, straight to bkaja,
the cosmic realm.
That is to say, accomplished strivers are able to advance from the point
of origin of their spiritual search right up to the ultimate destination of
their journey. How is this achieved? - by raising the vital spirit within
and directing it gradually from the lower to the uppermost regions of the
body.
In order to acquaint himself with the methods that enable spiritual
progress to the highest grade of perfection, in order to acquire the
capacity of proceeding from the primary level to the realm of the
Supreme, the seeker needs to pursue earnest training day by day under
the competent guidance of his spiritual master. The spiritual rules and
procedures are not learnt in but one or two days; proper knowledge of
them requires time and perseverance in the same manner as sadhana as
such represents an extremely demanding task. What does striving for the
ultimate spiritual quest of man imply in the concrete? It signifies
156
Baul philosophy
to search for another man who dwells within man. This
means one has to inquire very arduously. That Man who
rests within us is not found without thorough investigation.
Who is this indwelling presence, this Man within man? The inner
person represents that reality
which is called the deha-vadl the one who 'speaks from
within the body' - this is referred to as our deha-vadl. Dehavadl is to circumscribe in very easy language that which
exists within our heart. The one who is able to extract the
message from the heart, that person will obtain everything.
"Heart1 means that place which rests at the very center of this
body.
It is upon learning of the essence of that centermost point that man
receives his own inner message wfhich returns to him in reverse
direction. Once his inward journey has taken man to the shore of the
cosmic ocean, attainment turns but easy and the seeker's spiritual
aspirations draw nearer towards reachable distance.
What is the prerequisite for accomplishment to become an easilyachievable goal? It is detachment, freedom from worldly ties.
That is then called alaga mranjana, the Unbound Pure.
'Alaga' means to remain detached from everything. That
means there is the word 'alaukik* ('unearthly') concealed
therein - that which comes in an unworldly manner.
The sadhana directed at this utmost stage of unattached immaculacy is
very hard to accomplish, and it calls for complete surrender on the part
of the striver as the most vital prerequisite. Unless the seeker is ready to
give himself fully up to the inner divinity, his spiritual search remains
fruitless because the ultimate expenence does not arise. If he is however
able to submit himself entirely, then he becomes truly liberated from
bondage of any sorts, and whatever forces impact on him - good or bad,
positive or negative, constructive or destructive -, their effect will not
adhere to him. Therefore, if a striver possesses sufficient mental strength
to firmly observe this fundamental requirement of unconditional
Baul darsana
157
surrender, in that case he is designated to bring his spiritual efforts to

fulfillment; then, his sadhana is fit to progress towards accomplishment
Which is the reward once this most difficult spiritual search has
been accomplished? Then, faith settles in the heart of man, and a person
becomes endowed with devotion. And once these qualities are attained,
man has become eligible to embrace all divinities as his very own,
dearest treasure.
That is to say, divinity means but the human being. If this
supreme reality can be attained within man, then why should
I not love humans? To love man is to please God. If man is
gratified, so is God, So by removing the concept of the
separate divinity, the one who is close to us has to be known
as man. That means the very nearest - and one has to say, He
is the lord of my life. As much as one loves the lord of one's
life, that much one has to love that Man who resides within
one's heart, gracefully and conspicuously. If one loves Him
that much, then God is attained to.
In order to attain to the Supreme Divinity, man has to direct his
love towards the divinity that rests at the core of his heart. And
therefore, it is essential for anyone proceeding on the path of spiritual
accomplishment to first of all realize this inner divinity, that is, to
become aware of the fact that the most sought-after reality is not a
distant and intangible phenomenon hidden in universal bottomlessness,
but rather lives forth as a most vital and life-giving presence within the
human body.
The deha-tattva songs that form a substantial part of the Bauls'
musical repertoire reveal much of the secrets related to this most sublime
presence within man. For the one who listens to deha-tattva songs with
full understanding and knowledge of their intrinsic meaning, the door to
the inner realm opens up completely. Once all doors have been opened,
coming and going turns easy, and the road to realization is no more
blocked by obstacles and hindrances. The doors, however, need to be
unlocked in the first place, and for this purpose their respective keys
have to be turned. Each door is evoked - that is, opened - by means of
its own individual key, and the seeker is not only required to know
158
Ba ill philosophy
which key fits into which door; he has to moreover be familiar with the
procedure of turning the key into the accurate directionHow does he acquire this skill? Each respective key is embodied
in a particular bljamantra, and each respective bijamantra opens the door
to one of the respective regions1 within the human body. Being in
possession of the pertinent keys, that means having obtained knowledge
of the relevant bijamantras, the seeker's task is now to open the doors
one by one and to enter the regions that have thus become accessible,
thereby proceeding gradually and insistently from one level to the next.
Once the entire inner being has opened up before the striver's
eyes, what is it that he gets to see?
There, he obtains the precious gem of love. In everything,
there is but nothing without love. This is what one has to
retain within oneself. If this does not remain within, then the
easy path cannot be realized. To attain to the easy way, one
has to keep one's mind, one's heart, one's everything sated
with love.
Love is the most essential property of the human heart which acts as the
primal cause for all virtuous actions, which constitutes the core
fundament of all attainment. Without love, no spiritual pursuit can be
accomplished in full, because it is in love in which all accomplishment is
revealed. Once love penetrates the heart of man, a person thus filled with
the blissful essence of the divine becomes immune against any harmful
influences that may swell up in his surroundings.
Once this premamayi cidananda sakti, the power of
conscious bliss satiated with love shines forth from within
us, then there is nothing else which can affect us. No evil
remains, no anger, no affliction or grief or sorrow - all these
are bound to gradually vanish. Then, whatever wish awakes,
it will come to fulfillment. Fulfillment means, when that is
sustained, then fullness is already there -
That is to say, the bodily regions represented by the six cakias (centers of the
spiritual body), viz. mulidhira, s\'dhi$thnat manipum, anahara, riSoddha and ijM.
Bauldariana
159
- that means, as long as love persists, completeness is already attained,

for love itself is attainment in its entirety.
There are various ways leading to realization of this quintessential
truth, but the most authoritative course on which a striver should
proceed is the sabaja patha, the easy or spontaneous path. To know this
easy path is therefore necessary.
One may wander about for long and on many ways someone proceeds on the easy way, someone proceeds
upwards, someone proceeds downwards, there are
numerous routes in order to reach. But I think the best
method is to proceed from the lower to the upper levels.
Ascending from the lower level in upward direction, there is
no fear of falling down. When one descends from a higher
towards a lower level, then one might fall Therefore, the
very best thing is to go ahead from the lowest level upwards.
In terms of sadbana, this is to say that the initial fundament needs to be
established before one can proceed. It is only once a firm basis has been
erected that further advancement becomes fruitful Gradual progress is
essential in order to ensure the spiritual success on each respective level
of the search. Beginning from the lowest - that is, basic - stage, the
seeker has thus to climb the ladder leading to his ultimate goal, step by
step and with full concentration.
The process of gradual progression as such, however, must be
understood in the first place.
This store-by-store sadbana has to be learnt. Therefore it is
said, stbula-pradatta-sadbaka-siddba: stbula sadhanaisa
separate stage, pradatta sadbana is a separate stage, sadhaka
sadhana is separate, and the stage of siddba too is separate.
These four different stages of sadbana represent distinct phases of
spiritual advancement, beginning with stbula sadbana or sadbana at
gross level, followed by pradatta sadbana once the initial stage has been
accomplished; thereafter, sadhaka sadbana constitutes the stage at which
realization draws within range, while siddba signifies the state of
attainment. Proper execution of sadbana requires the seeker to undergo
160
Baal philosophy
these four phases one by one in their upward succession from gross to
most subtle, that is, from the lowest level to the highest stage of
accomplishment. It is but upon having fully mastered one respective
stage that the striver can proceed to the next higher level.
Once the four spiritual conditions have been attained, all doors
towards the outside world remain shut and the seeker becomes
immersed in his own inner self. What does he obtain there? He partakes
of the most refined essence of bliss which rests at the core of the human
heart as man's innate divinity. This essence of essences, however, needs
to be sustained with utmost care and attentiveness in order not to be lost
in an instant of neglect.
An accomplished person has to be concerned at all times
about the priceless treasure within himself, that this treasure
may not be stolen. And that thief who rests within us is
passion (kama).
Passion and desire are the immanent evils always threatening to
disturb the spiritual progress, hence they need to be firmly kept at bay.
Some or other sadhus remain saying that passion needs to be
immolated. Owing to this, we have lots of rites in our Hindu
religion. The Hindu religion has various kinds of sacrifice in some place human sacrifices, in some place goat
sacrifices, in some place buffalo sacrifices; all these are
sacrificial systems that have been created. That means, those
are pretexts. The real thing to be sacrificed is passion passion and desire.
It is passion, it is desire that should be immolated rather than innocent
creatures. The Upanisad says, 'when all the desires that dwell in the
heart are cast away, then does the mortal become immortal, then he
attains brahma here (in this very body)' 2 . If passion is overcome, if
greed and desire are subdued, then all aspired ends are attained easily.
Alongwith lust and desire, anger is another inherent vice to be
restrained. Spiritual success is directly proportional to one's ability of
2
Brhad-aranyaka Upanisad 4.4.7 yadi sarve pramucyante kama yc'sya hrdi intah, atha
martyo'mito bbavati, atra brahma samainute
Baul darana
161
removing these inborn evils. The very first step, therefore, is to expel
passion and greed, together with desire.
Kama (passion), kamana (greed), basana (desire) - these
three are the biggest criminals giving rise to various
complications. So one needs to stay somewhat far away
from these three. Then I can achieve everything easily, then I
can accept everything. But if these three maintain their grip,
in that case no task can be performed, and there will be
discomfort.
For this reason, there are certain methods and modes of the
spiritual practice whose knowledge has to be acquired at the very outset
of sadhana. The seeker's task is to acquaint himself with these
fundamental requirements before proceeding to any further spiritual
ends. It is for the sake of learning these initial steps that a person
becomes a sadhu and dwells in the abodes of sages and spiritual masters
- for the purpose of knowing those basic methods and procedures upon
accomplishing which all attainment is made easy. Turning about
searching, the shiver finally arrives at the point which takes him to the
core essence of his quest. What is that?
That is the primary essence, that which is called the
progenitive substance. The progenitive substance means the
property of the guru. To hold and to protect that which is the
guru's property - this is the task. That means being a
sannyasl, being a sadhu I do not have any tasks - it is not so;
the task is there.
The task is impending, yet if one were to evade this task, if one
were to neglect one's spiritual duties, what would be the result? In
consequence, obstacles arise and hindrances are laid out to obstruct the
path towards one's ultimate aim. In order to transcend these
impediments, it is therefore necessary to leam the basics of the spiritual
search in their entirety, and to proceed in accordance with one's
knowledge of them.
And mad does one become when? - once all this has been
fully realized, has been learnt - then, everything turns easy.
162
Baul philosophy
This is because upon being mad, none else is going to
disturb. Liberated from disturbances, a person goes crazy
and remains unaffected by anything. That means then he
withdraws himself gradually, sets himself apart. Thus is
such people's task.
To withdraw oneself means to remain unattached, to retain oneself

untouched by any disruptive factors that may interfere with the course of
questing. Keeping oneself apart from such distractions is essential for
the timely execution of one's spiritual duties, hence if one is not able to
move away from outer troubles, the higher object cannot be attained,
because in that case no task can be carried out properly and at an
opportune time.
The practice of Baul sadhana demands strict avoidance of any
attachment or bondage whatsoever. The seeker's heart must be endowed
with the quality of bauliya, that is, complete renunciation resulting in
utter freedom from all fetters by which man is tied to worldly
confinements. Alongwith a dispassionate inclination, faith and devotion
need to be kept within. Thus the striver is enabled to dwell amidst all
while maintaining an entirely unattached attitude; then he emancipates
himself to turn into a liberated person unaffected by bonds and
restraints. It is this mental disposition which characterizes the BauTs
spiritual approach: to mingle with all yet without becoming attached to
anyone or anything. The Bauls, while singing and playing their musical
instruments, are therefore always inclined to sustain their inward
excitement while encountering outside concerns with indifference.
What is it that motivates this inner attitude? It is the quest for
vision of the Supreme, which represents the primary goal of mankind.
Vision in what way? - in a permanent and perpetual manner, vision of
an unremitting, continual revelation - not that which is called temporary darai\a: this vision has
to be sustained at all times. The vision which persists
forever, this is the vision obtained by the Bauls. When they
get up, sit, eat - in every moment they long for this vision.
This is what the Baul attains.
Baul darSana
163
This vision which is permanent and inalterable is actually experience; it

is the vision taken from within, the vision that arises before the inner
eye. That is to say, it is the vision of the inner divinity, the vision of the
boundless reality perennially present in the heart of man. Once this most
sublime vision has been attained, a person not only becomes fully
purified from within but remains in a condition of flawlessness at all
times and under any circumstances.
The Bauls are pure in every respect. One may purify oneself
in various ways, by bathing, by taking a dip in the water of
the Ganges - but those strivers stay always pure: their hearts
are immaculate. They are entirely pure because, as it is said,
if I am indwelled by That One, and if That One's touch
purifies everything, then I am purified
It is the constant presence of that all-purifying transcendental
energy, of the Divine Being resting at the core of the human heart,
which effects this continuous state of pureness attained by those who
are able to discern the divinity within themselves. Having realized the
indwelling truth, the Bauls become elected to proceed on their path in an
incomparably blissful manner, laughing and rejoicing at every step as
theirs is always happiness. What is it that evokes their joy? It is
complete frceness, release from all bondage which allows them to
delight in unrestrained freedom.
Owing to this, their inner joy, their bliss is sustained in
complete fullness. That means anande ananda purnananda,
puma purnamadam - T^liss within bliss is bliss entirely, the
fullest of full1. That means, though the Bauls say they have
no need for Veda and Vedanta, these tenets are nevertheless
evident; therefore Baul means Upanisadic knowledge. Their
orientation is directed towards the Upanisads; so if one
knows the Upanisads well, then one can easily understand
the Baul. That means any task performed by them follows
the Vedic system. It is not necessary to disclose these Vedic
tenets in full; they are summarized*in the respective
Upanisads and can be acquired through the Upanisads.
164
Baul philosophy
The essence of the Veda is contained in the Upamsads, and the

quintessence of Upanisadic knowledge constitutes the core of Baul
thinking. What is more, while scriptures reveal theoretical principles, the
Baul attests these theories through his very own experience. Thus,
Vedic and Upanisadic ideology is brought to life in the Baul's
philosophy of experience, and this living knowledge is far superior to
any theoretical wisdom.
So the Baul has acquired several titles (of knowledge
through experience). Then, there are some scholars,
professors as it were, who have taken doctorates for which
they wrote various kinds of theses about the Bauls.
Preparing a thesis, they brought to light the intrinsic
thoughts in different ways, At times it is said that the Bauls
have departed from Tantra, again someone holds that Baul
Tantra is there, someone else would say... - that means there
is a lot of ambiguity in their views. Difference of opinion
however is not sensible. The reason is, we are Bauls - I
know, that means I am a Baul of the eighth generation and I
have more or less learnt about their history from my father
and grandfather. My grandfather lived for 110 years, so he
had a history of about one hundred years to recount. All this
I have listened to, through my father. That means this is
higher than the highest, which is handed down orally.
Therefore, what we are going to say will be more
authoritative than that which is said by those who have
written theses.
Why is it so? Because experience is absolutely essential to speak
authoritatively about anything. Proficiency in any field is not acquired
through knowledge, but through experience, hence knowledge bereft of
experience lacks credibility. The BauVs most important qualification is
his experience of sadhana, which grants him the sole authority to speak
competently about his spiritual search, while the same competence is not
given to a person whose knowledge is merely theoretical.
That is to say, a thesis is prepared by listening: listening to
the explanations given by somebody else, a doctorate, a
thesis is accomplished. But we do not speak upon just
Bauldarfana
165
listening, we speak upon observing and practicing sadhana.

That means this is competency.
Mere theory enables a person to proceed on Xhsjnana marga, on
the path of knowledge. The one who wants to follow the bhakti marga,
however, requires knowledge tried by experience. What is it that makes
experience indispensable on the spiritual journey? It is the capacity of
experience to remove any doubts raised by the rational mind.
Voyaging on the jnana marga, one begins to reason. Once
arguments arise, faith does not come through.
Once the rational mind engages in debate, faith is gone. Faith, however,
constitutes the vital layer of the bhakti marga, hence a person who
travels on the path of devotion needs to dissociate himself from the
prevalence of knowledge, of rational theory. Arguments, rationale but
prolong the way towards the ultimate goal, thereby unnecessarily
protracting the search.
In this context it is said, through faith the object is attained;
reasoning leads very far away. That means if I can trust, then
I will be able to obtain it, and if I cannot maintain faith but

begin to argue, then the object moves at very far distance and
becomes unattainable. That means there is no deliverance on
the jnana marga. The one whose route is the path of
knowledge, he will not attain liberation - that remains
inaccessible. Therefore, speaking about the more advanced
flow of thought, I think it is bhakti yoga which is beneficial.
The path of devotion is in every respect preferable to the path of
knowledge, because it shortens the distance towards realization of the
ultimate reality substantially. Whereas 'the man of intellect busies
himself with probing the genesis of creation, .. .the bhakta makes direct
acquaintance with the Creator and enjoys supreme bliss even in this
world13. Progressing on the bhakti marga, attainment becomes but easy,
and it is with the attitude of devotion, of loving surrender that man gets
to relate himself to the Supreme Divinity on a most intimate level, that
3
Shammi Paranjape, "Your Creator can be Your Best Friend", in The Times of India
4 February 2002
166
Baul philosophy
the Supreme Being becomes the closest companion of the human soul.
Consequently,
why should I leave the easy path only to proceed on a
difficult course? There are many people who choose to do
so; they acquaint themselves in various ways, thus in each
respective place a particular book is brought forth.
The devotional inclination, however, yields supreme results even
and especially in the pursuance of knowledge. It is by virtue of
devotional experience that theoretical knowledge turns truly
authoritative.
Thus, Rabindranath Tagore has said in one place, the truth of
man is the highest truth. Therefore he used to write about
baul-gana and the Bauls exceedingly respectfully. And
therefore he used to love the Bauls very much. He was
involved with baul-gana in a very close manner. Likewise
Vivekananda - Vivekananda used to preach devotion as
revealed through humanity; he told the tale of man.
Once the highest truth has been realized, once the most excellent Being
has been brought to the center of all speaking and thinking, man enters
into a most proximate relation with the sublime transcendental reality;
then, complete emotional oneness of the human soul and the Supreme
Soul is achieved.
Just as when I am saying fo friend': this is something
different, and if I say 'o brother, sister1 - then it becomes
most intimate. That means, then this person has become my
own. By regarding someone merely as friend one moves
him at rather far distance, whereas by calling a person
'brother1 or 'sister1, one draws that person close.
Vivekananda used to say like this. This was thus proclaimed
by the person who established contemporary Vedanta in the
whole world and who founded the Vedantic path.
Routes towards realization are many, and every seeker naturally
selects an individual approach that suits him most in order to proceed in
search of attainment. Present-day philosophical views give equal
Bauldarana
167
preference to either the devotional path or the course of knowledge - that

means there are numerous ways leading to one and the same ultimate
destination, though these ways differ in length and degree of difficulty.
Whether today's Vedantic theory indulges in discourse or
whether it holds the tenet of bhakti - whatever approach is
evident, a person more inclined towards knowledge will
adopt this aspect, while someone who prefers the bhakti
marga will reach out to that aspect. This means nobody will
move away from the theory as such; everything is contained
in it.
Whatever the striver's mental disposition, be he attracted by
theoretical knowledge or by emotional experience, he will find a path
appropriate for him laid out by philosophical principles, and it is these
very doctrines that guide him in his quest. A seeker determined to
follow the route of bhakti feels no need to look around much into other
directions.
Other directions means to quit the easy way in order to
embark on a prolonged journey. To prefer this - many prefer
to do so for the sake of watching; many want to see the
views (revealed on the lengthier route), hence they proceed
by going round and about. After all, there is not just one
single method. There are various approaches - as many as
there are theories, that many there are ways. As many as
there are doctrines, that many there are approaches - this
means in whatever manner the spiritual master instructs him,
in that very manner the disciple will act. In whatever
direction any one religion points, exactly into that direction
its followers will move.
What distinguishes the Baul faith from doctrinal religions is its
omnipresence and universal validity derived from an unorthodox and
open-minded spiritual attitude. The Baul religion is able to accept
seekers and accomplished strivers from a variety of backgrounds as
their own, because it acknowledges their intrinsic linkage to its
fundamental tenets.
168
Baul philosophy
Therefore our Baul religion exists in the whole world. It is
not called Baul, though. In each respective place it has
adopted any one distinct name. Just take Santa Kavi, or
Guru Nanak, or Kabir, or Tulasidasa - all of them were very
great Baul seekers. This is because they were renouncers of
self-interests, they had abstained from everything.
The decisive criterion which qualifies a striver for the ultimate

spiritual experience is renunciation: to forsake all mundane ends only to
be rewarded with the most refined essence of bliss tasted at the
immediate touch of the divine. And this is when a person attains to the
state of being Baul - the one who renounces, who retains no obedience to
anything, that one is a Baul. That means there is no such
thing as a separate caste called BauL
The quintessence of Baul thought is the emotional experience of the
Supreme Reality, and it is upon accomplishing this experience that the
seeker gains true authority in spiritual matters. Rather than being a
religion, Baul thinking represents a philosophy.
Baul means a philosophy, a darSana - the verbalization of a
vision. Hence the story of that darsana can be told only after
taking the darana, after obtaining the vision. If dargana, if
vision does not arise, then how can I speak about it?
And therefore it is the one who has taken the vision, it is the one
who has lived through the experience and relished its full sweetness
who is competent to describe its essence. Once darSana reveals itself,
once the vision comes forth, what fruit does the striver attain? Peace.
Calmness. Tranquillity.
At any one university which I have visited - such as
Birmingham University, where I taught as a Visiting
Professor; there, they wanted to know what a Baul is. So I
said, the Baul is a tyagl, a renouncer - a striver who abstains
from everything. That means the Bauls are not referred to as
a separate religion. Religion signifies but one thing which is
humanity: the religion of man in which all humans love each
Bauldaiana
169
other. This is religion. What you people might think that

theirs is a distinct mission - it is not so. You may believe in
that, but we do not say so. We hold that all missions are our
mission, that our mission exists within all missions. You
may proceed on the jhana marga, or on the bhakti marga - in
whatever direction you go, your path will have to reach but
one and the same point. You may revolve about and it takes
some more time, and I shall go straight and it takes me a little
less time. But our destination is the same, isnft it?
The spiritual journey knows but one destination, no matter from
how many different places it originates, and regardless of the countless
routes - direct or turning about, shorter or more protracted - on which
the voyage is pursued. All paths eventually arrive at a single point.
Which is this ultimate destination?
Our appointed aim is to attain to the Man of the Heart. The
Man of the Heart - it is within this man that That Man rests
conjointly. Therefore it is said If you are to apprehend the appearance of That Man gilding this man and That Man with the essence of love then is it that you discern That Man's image.
'This man' and 'That Man' are who? That Man - if He can be
realized, then He becomes part of the T, but if He cannot be
discerned, then He remains fyouf. In that case He turns into a
separate entity. What we aspire, though, is not duality but
oneness.
Attainment turns complete only once oneness is accomplished,
once ami and tumi cease to co-exist as two distinct realities but merge
into a single whole. But how is unity represented within the concrete
entity of the human being?
That which embodies this oneness is the bindu. Our Baul
sadhana includes an aspect called bindu sadhana. The bindu
is a small spot which gradually grows to large expanse.
170
Baul philosophy
The bindu, or 'drop1, signifies the primal point of origination and

termination which, in Tanrric terms, constitutes the elemental creative
energy whose progenitive force initiates the emergence of creation. This
bindu, located on top of the head, represents universal unity and
wholeness; it is from this minuscule spot that cosmic expansion rises to
full immenseness.
This expanse has turned into an entire world - a map, a large
map. From minuteness, from the bindu, a vast map has come
forth. In the same way, our bindu sadhana signifies that
which is called 'Krsna in seed form'4 - that means the most sublime essence contained in the primal
progenitive germ, in the prime root of existence. This elemental
substance is called forth from the bijamantra.
One drop of seed - from there, this becomes the bijamantra:
it emerges from the bijamantra. If this sadhana is properly
performed, in that case it is then said, being the master of
your human body, through cultivation everything is brought
to fruition. That means this agricultural land which is our
body, this land will bear fruit only once it is properly
cultivated. If I am not farming it properly, there will be no
fruit. To cultivate means that one has to prepare the entire
body in accordance with the instructions provided by the
guru - the whole body. For the purpose of cultivation,
flowers and various kinds of vegetables, or some or other
plants are to be raised. These plants are therefore existent
within us. Within these plants, two things are pre-eminently
evident. These are -just like yesterday I spoke about lucidity
and the lotus-bloom5, in the same manner, the light and the
lotus-flower dwell within us in one point: they rest in that
bindu, which constitutes the nectar of ours. That means this
flower - the flower rests within us, which is called lotus.
Within it, there is nectar. This nectar is the bindu. And in
order to contain the bindu, bindu sadhana is practiced. This
sadhana has to be learnt. Having learnt it, one becomes able
4
5
bija rupe krsna, i.e. the Supreme Divinity perceived as the pnme progenitive energy
cf. chapters, p. 136
Bauldargana
171
to arouse the nectar. Nectar after all is a very much liquid

substance. To hold this liquid, and to keep it, one needs to
prepare something of the kind that sustains it automatically
upon touching. So this is the object at which bindu sadhana
is directed.
To the same degree as one is able to raise the level of
accomplishment in bindu sadhana, expansion advances from the
smallest instance to increasing fullness.
Progressing in this sadhana, in what manner does expansion
become manifest? - by the rise of one hundred lotus-blooms
within us. That means the bindu rests there; within it reside
now one hundred lotuses. Within these one hundred lotuses,
in all the respective spots there is nectar. This nectar is
referred to as the progenitive substance - the progenitive
substance which to aggregate the guru urges with utmost
emphasis. Aggregating it, one must try to store it in an
undisclosed location, so that it is not lost under the impact of
vanity, or lust, or temptation of any kind. And in order that
this vital fluid may not be lost, one has to close those routes
proceeding on which it would be destroyed. Those paths on
which it gains affluence, on the other hand, those courses
must be taken. These lead to the state of prosperity.
In order to arrive on the right course, in order to get going on the
proper path, the guidance through the spiritual master is imperative.
Without the guru no task is ever bound to be achieved; whatever one
intends to do, anything and anywhere in the world, it will not work out
in absence of a competent master. The presence of the master is
absolutely essential. It is the guru alone who is qualified to remove the
filth from a seeker's mind and to equip the striver with the necessary
knowledge that will ultimately take him to the destination of his spiritual
journey. The instruction given by the spiritual guide is indispensable for
each and every of man's efforts. The Baul, therefore, obeys the guru to
the utmost degree.
That means you may tell a hundred tales, do anything without the guruf nothing will happen. Therefore we are
172
Baul philosophy
compliant to the guru. The Bauls always regard the advice
given by the guru as supreme. It is the guru who acts as the
exclusive steersman of existence. That means whenever you
travel, there would be someone to ferry your boat across,
and the only person able to navigate the boat is the gum
That is, the guru revealed in two manifestations signifying one and the
same ultimate entity. Which are these two representations of the one,
undivided protective force? Who are the two guruf!
One is the guru in his physical embodiment who is obtained
through respect and reverence, and the other is the guru of
the heart. Both of them merge into a single reality. Once
united, they motivate all activity in a positive manner. This is
sadhana.
The more advanced stages of Baul sadhana presuppose a high

grade of accomplishment on the part of the striver, hence their
methodology and spiritual essence are not fit to be revealed to outsiders.
The reason is that a person who has not acquired the needed level of
mental refinement will not be able to knowingly approach the most
subtle aspects of sadhana; yet if he does attempt to do so, he is bound to
fail and thereby to effect his own fall. It is therefore in the seeker's own
interest to proceed gradually step by step, taking to the utmost spiritual
tasks only after becoming eligible.
One of the most intricate, hence highly secret components of Baul
sadhana is referred to as car-cande sadhana. 'Car candd literally means
'four moons', relating to four mental conditions. The car-cande sadhana
practiced by the Bauls pertains to the Tantric pancatattva sadhana, which
again constitutes one of those elements of Tantra sadhana that can be
pursued only at an advanced level of accomplishment. The tenets of carcande sadhana, consequently, are not disclosed to the uninitiated; these
become accessible to a striver only once he has established a relationship
of complete understanding and mutual confidence with his spiritual
master. In essence, pancatattva refers to five divinities residing within
the human body, and the object of pancatattva sadhana is to awaken and
to stimulate these five divinities. This pancatattva sadhana which is
practiced by the Bauls can be executed only at a mature stage of spiritual
BauldarZana
173
progress, moreover strictly in accordance with the instructions provided

by the guru.
Why is it that caution needs to be taken at all times to carefully
guard the most sublime tenets of sadhana and not to reveal their essence
to those not sufficiently qualified? It is because incompetence inevitably
leads to wrong interpretations, and once a person unable to comprehend
properly attempts to describe those intricate tenets, the entire issue
becomes dragged down to the vulgar level.
Many people claim that the Bauls take to the path of sex
sadhana. Those know nothing else besides sex. What they
say - it is absolutely wrong, entirely untrue- The reason is
that the Bauls are not interested in sex. They do not give any
importance to sex. They aspire but one thing, which is love:
that which is indwelled by perfect pureness, and that within
which there is no passion or desire.
The Bauls' attitude to sexual union fully coincides with the view
expressed by Rabindranath Tagore when he says, fin human nature
sexual passion is fiercely individual and destructive, but dominated by
the ideal of love, it has been made to flower into a perfection of beauty,
becoming in its best expression symbolical of the spiritual truth in man
which is his kinship of love with the Infinite16. If this ideal is upheld, if
love lives forth within the heart in its purest essence and all baser
passions and lust have been carefully filtered out, it is under this
condition that a seeker performs sadhana in conjunction with his
consort.
It is in this state that nayaka and nayika perform sadhana,
Nayaka and nayika performing sadhana means that one
person performs sadhana, and one person acts as the utasadhaka, the co-sadhaka who looks after the preparation of
all aspects ofme sadhana, who provides assistance. This is
the uta-sadhaka. The function of the uta-sadhaka needs to be
taken over by the nayika (consort).
Creative Unity (New Delhi: Macmillan India Ltd., reprint 1995), p.8
174
Baul philosophy
As long as the intrinsic functioning of nayika sadhana and its

deeper signification are not fully comprehended, however, this aspect of
the sadhana is perceived wrongly and interpreted on a mundane, hence
utterly vulgar level.
Many books have been written, numerous doctorates and
dissertations have been produced the majority of which state
that this is actually sex sadhana, I am saying, this is
completely wrong. The Bauls do not profess that which is
called sex. They are indwelled by sisu bhava, by the
sentiment of small children. When girl children and boy
children stay together, they are not possessed by feelings of
sex - they are inhabited by love, by affection, by purity. So
this most flawless pureness rests within the Bauls. And
since this has been interpreted wrongly, people nowadays
often look at the Bauls with a somewhat negative eye.
Given the potentially harmful impact of faulty interpretations, it is all the
more necessary to disassociate oneself from such views based on
ignorance and misunderstanding. If erroneous opinions have been
voiced here and there - and indeed a major portion of the presently
available literature on the Bauls confirms that this is the case -, then all
what this means is the fact that those who popularize such
representations are themselves unable to discern the deeper truth, hence
have not understood the subject. To associate Baul sadhana with sex
sadhana proves but the respective author's own incapacity to raise his
mind above sex ideas and to recognize the most sublime essence of love.
Wrong interpretations with regard to Baul sadhana, however, do
not stop at this point.
Again many people say that the Bauls resort to intoxication,
that they remain in an intoxicated state, that their only and
whole objective is intoxication, that they proceed on a single
path which is intoxication of all sorts on the one hand and
the company of women on the other hand. I am saying, the
whole, the entire propaganda which is being made is wrong;
the entire interpretation given here is false. The reason is, the
Bauls do not ever indulge in intoxication. If someone
Baal darsana
175
smokes ganja at any time, then this is a habit, just as

smoking cigarettes, or bidis - these are habits, not for the
sake of intoxication. Smoking them - my inner voice tells me
that if I do not smoke then we will not get sleep. Or suppose
I did not get to drink alcohol, then it tells me that I am not
going to sleep. Or I did not get to smoke ganja, so it tells me
that I am not feeling physically well These are familial
behavioral patterns. That means one needs clothes, garments,
or maybe sometime I want to clean my skin with soap, or
apply shampoo - these do not mean intoxication, these are
behavioral attitudes. If one requires the one thing or other, if
one feels the necessity for it, then one will behave
accordingly. But it is wrong to regard this as the main object
of sadhana. The majority of those who have written
doctorates, they did turn to these things. They did take to
intoxication, they did take to lust, they kept constantly
indulging in all kinds of pleasure between men and women their object was thus. That means they^vere inclined like
this, and whenever they took up sadhana, then they looked at
it from the angle of its inclusiveness of women, and they
were thoroughly rewarded with lust and desire. Having
obtained these, they then imagined that this was the Bauls1
sadhana. That is to say, owing to this, most of them have got
it wrong. Moreover, the children of today!s age tend to
prefer this one thing - one is intoxication, and the other is
association of men and women.
Erroneous interpretations automatically arise once reality is
approached with a wrongful mental attitude. The one who nourishes
impure thoughts within himself naturally sees his surroundings with the
eyes of impurity, and his perceptive consciousness does not reach
beyond the level of the vulgar. Therefore, in order to become eligible to
comment on the most subtle and intricate layers of existence, it is
imperative to purify one's own inner being, and that means to expel all
sentiments of passion and desire in order that these evils may not
obscure one's view for the true essence. In the concrete, this signifies
what?
176
Baul philosophy
Meye (woman) implies ma (mother). That means, with a
mother one cannot behave wrongly. With a sister one cannot
behave wrongly. So when the woman is regarded as a
mother, when you see her with motherly sentiment, then
passion and desire will not come to you. When you call her
sister, passion and desire will not spring up. Then you can
live with her, do anything together - wrong feelings will not
arise. Whenever something improper emerges, this means
that lust and desire have taken possession of you; it means
that you have no knowledge of self-control.
Lack of self-control is the major deficiency which afflicts those

who favor to interpret spiritual tenets on the material level. The one who
claims that by resorting to intoxicants and by mingling with women he
has adopted what he thinks is the Saul's way of life only seeks an
excuse for yielding to his own baser instincts, thus sanctioning his own
inability to exercise self-restraint. Self-discipline, however, is the very
attribute by which the Baul qualifies as Baul.
The Bauls possess the capacity of self-control. It is through
this that they have become eligible to be Bauls. But those
who spread such stories are looking for inferiority. That
means, among the Bauls there are not only those of the
inferior kind. Nowadays, those who do not perform sadhana
but just wear the costume and sing and play - if I search
among those people for Baul principles, then I will not be
able to speak properly. What those people will say is that we
sing, play musical instruments, stay together with five
women, gad about, indulge in cajolery, constantly travel
around - it reaches up to this point what they are going to
tell. Knowledge they do not possess. Whatever there is new,
whatever there is ancient - this is what one would talk about
upon knowing. But no, they are but mouthing that which
they have got. This type of Baul - this is not the actual thing.
What a person who writes thus has seen among the Bauls is
not genuine reality. And the one who bases his inquiry upon
such wrong facts, who researches on the grounds of that
which he has learnt from those pseudo-Bauls, how can he
expect to know the truth, how would he obtain the true
Bauldargana
177
essence? Not gaining an authentic view, he circulates wrong

interpretations, he proceeds on the wrong path. Once arrived
on the wrong course, what those doctorates hold to be the
truth -1 am not going to acknowledge the authority of these
stories. Those who themselves produce doctorates of that
sort, they may believe in i t They perhaps do write upon
acquiring their knowledge by proceeding on this path. They
produce a doctorate by writing according to their individual
ideas. Without the capacity to write on their own, they collect
the nectar from various flowers and store it in one place to
procure the honey. But which one out of these flowers gives
nectar suitable to be gathered - this, one needs to see. It is
into this that one has to inquire: which flower does contain
nectar. If one intends to do research in an accurate manner,
then one has to find out beforehand as to which flower's
nectar to collect, how much of it to accumulate, in what
quantity to mix it.
Thus the Bauls are nowadays regarded to be wrongful, to be
addicted to intoxication, to be inclined towards women.
However, the one who possesses the strength to go, he can
go ahead. The one who knows to control himself, he can go
ahead. But the one who lacks the knowledge of self-control
will proceed according to his limited capacities. He will
indulge in enjoyments and harmful acts - that means, a
person who lacks love, who lacks affection, that one is no
sadhu, that person does not become virtuous, does not
become accomplished. Such a person gives in to whichever
temptation is fit to cherish the manners of his inborn
enemies, whom to please he proceeds on the wrong path.
Declaring good for bad, he satisfies himself.
The more wrong attitudes become widespread and influential, the
more injurious is their impact on humanity as a whole. A person who
yields to desires on account of insufficient self-discipline not only harms
himself, but by promulgating his deficiencies as the ultimate truth he
misleads others. There is after all more than a single path to traverse the
realm of concrete existence.
178
Baul philosophy
Someone likes to eat, someone does not like to eat, someone
likes something upon listening, someone likes it upon seeing
- there are many possibilities. A multi-colored land - diverse
flows of thought - various sorts of people - that means,
humans are great in number, peoples1 thoughts differ, there
is no single path to proceed on.
Therefore, people have come to think in different ways. As regards the

Bauls1 inclination, it is not so that a separate attitude has emerged rather, a disparate approach has been imposed. Imposed on what
grounds? Those who are unable to proceed on the path of virtuousness,
those who are incapable of seeing with the eyes of immaculacy, those
who are wanting in faith, in devotion, in love and respect - it is them
who have pulled the entire cause onto a level where the pure substance
of Baul thinking is destroyed and from where the wrongful path
originates. Once thus degraded, the pure essence did not survive, and is
not surviving.
In order to save and to uphold this flawless substance, one needs
to research seriously and profoundly so as to retrieve the true nature of
the Baul's spiritual property. What does systematic inquiry imply in the
concrete? The very first question to be raised before turning to any other
aspect must be directed at the fundamentals of Baul sadhana: which is
the essence of being Baul? And once the essence is known, what is it
that has to be done consequently? What is it that makes a person eligible
to be a Baul; which are the distinctive attributes of Baulhood? Once
these elemental queries have been answered, it is then that one may
proceed towards analyzing the Bauls' songs, their music. Again, the
musical analysis is carried out in what way? It requires methodical
consideration of the constituent musical components one by one in an
organized and orderly manner.
Then I would look at its melody and voice characteristics.
Thereafter I would speak about its textual content, its verbal
articulation. After this I would deal with its vocal style. Then
I would inquire into its stylistic features. Thereupon I would
analyze the way of its musical development. Finally I would
examine as to whether its tala is properly set or not, and in
which tala I have to sing, whether the meter progresses
Bauldargana
179
smoothly or not, whether there is more continuity in pace or

less.
Research into the subject of Baul, if aimed at worthwile results,
implies that the judgement of the musical characteristics of baul-gana
follows second in sequence. What is it that needs to be done in the first
place? The initial step is inquiry into the tenets of Baul sadhana, is to
know and to realize that which characterizes the Baul sadhu. Why?
Because the Baul's music cannot be understood and competently
discussed unless its philosophical fundament is recognized and
comprehended. Once this basic task has been accomplished, once the
knowledge of the Baul's real nature has been acquired, the investigator
will be able to distinguish the true Baul from the pretended Baul.
Over and above, not all of them are Bauls, this much is true.
The reason is, artiste Bauls are different, and sadhaka Bauls
are different. The Baul artiste is the one who dresses in the
costume - at the time of singing he dons the costume; he
utters 'bholarmori to invoke his heart in the beginning and at
the end of each song - what is given in between, he does not
rnind whether or it is sung or not. That means he has attained
popularity as a Baul by deceiving the public. That means
according to his costume he poses as a Baul, but he is not a
Baul with heart and soul. He is not a sadhaka. Because the
sadhaka Baul is indwelled by that essence which is
imperishable. In him then arises a compassion - just as if,
suppose, this pen were mine: I would take care that it does
not break, that it is being well-kept; I may see that the black
color has run out, that the green color needs to be refilled,
that means I would maintain it in good shape. This is a
feeling of affection which arises. So if I were not a Baul, if I
had not taken birth as I did, and if I were not a genuine Baul,
then I am not going to see this essence of the Baul. What I
am going to see is that I am earning money, my costume, my
voice which is good, I am singing in tune - that is enough, I
am a Baul. The public recognizes me as Baul. But the Bauls
are not to be judged on that basis. The doctorates argue in
this way, thereby degrading the Bauls very much.
180
Baul philosophy
The Baul does not deserve to be thus pulled to an inferior level.

The true Baul's spirit rests very high; he is an accomplished striver, a
great sage. In order to recognize that sage, however, one needs to
acquire sageness oneself.
That means in order to identify gold, a touchstone is
required; on this stone it has to be rubbed. Rubbing, one
finds out whether it is gold or some other metal. This is
detected upon trying it on that stone. So to discern the sadhu,
one has to be a sadhu likewise. Being a sadhu, being
virtuous, one gets to understand, gets to realize the sadhu,
the virtuous. Not being virtuous, the sadhu cannot be
comprehended.
Therefore it is essential for anyone who aspires realization of the pure
essence of being to first of all purify his own heart so as to prepare
himself for the reception of the sublime reality. Comprehension on an
advanced level of spiritual perception demands an accordingly advanced
degree of mental readiness on the part of the seeker. Without his
consciousness having been preliminarily awakened, the investigator is
not meant to arrive at the object of his inquiry.
A professor, if he comments on the saintliness of a sadhu, if
he realizes the sadhu, in that case such a professor is very
much of a great sadhu himself. The professor can become a
sadhu in the way of having obtained eminence, having
studied, having taken a degree - he is a great sadhu indeed,
pertainig to the path of knowledge. He is not of lesser
standing; he is great in many respects - in other respects: he
is accomplished in teaching and instruction.
Spiritual accomplishment, realization of the most refined spiritual
essence, however, requires more than proficiency merely with regard to
knowledge. If the professor has earned himself knowledge through
brainpower, even so he is not necessarily equipped with the subtle
emotional sensor needed to receive the signals sent out by the
transcendental reality. To conceive this ultimate truth, a striver has to
bring his heart fully in line with the wavelength of the transcendental
Baul dargana
181
current. And it is for this very reason that the Baul, who is indwelled by
the essence of essences, can be apprehended by none else than the Baul.
To know the Baul, one has to become a Baul beforehand. To
recognize the Baul, one has to practice Baul sadhana. To
properly serve the BauFs cause, one has to be acquainted
with Baul ethics.
How is this cognitive ability activated? - by directing one's
spiritual inclination along the lines of the three most imperative mental
attitudes: duty, discipline, and devotion. These three vital components of
any spiritual pursuit must be known and entirely understood in order to
render attainment feasible. Duty represents the fundament, the initial
condition upon whose basis discipline is established. Knowledge of
duty constitutes the beginning of the spiritual search, from which the
process of questing is taken forward Thereupon, discipline forms the
second stage of the spiritual progress. Discipline implies obeyance,
abidance, observance of the requirements of duty. Devotion follows
when? - thereafter, once discipline has fully settled. Devotion is not an
easy task; it is an extremely high tenet which is attained only at an
advanced level of spiritual perfection. To acquire devotion, duty and
discipline must be accomplished first. If these two are not mastered,
devotion does not arise, hence the spiritual essence of the Baul cannot be
recognized. When is the Baul realized? The Baul is discerned once the
seeker has progressed with full faith up to the stage where he attains the
state of Baul.
The Baul as such, however, is omnipresent and universal in
nature.
Yesterday I quoted from a book which was authored by
someone who has written a doctorate about the Bauls.7 He
has written very nicely, and after communicating with many
Bauls. In the last chapter, he says that the Baul is very
ancient and his history reaches back to the Satya Age8 - from
the primeval age onwards the Baul has emerged. Further it is
7
8
chapter 5, section 'On the universal significance of Baul sadhana*

thefirstof the four aeons in Indian cosmology
182
Baul philosophy
said that the Baul is not easily attained - in order to realize
the Baul, much thought and consideration is required.
Man remains always in search of one and the same object: happiness,
peace, and bliss. But when is it that these three are obtained? - once man
is able to awaken the bauliya mana, the Baul's heart, within himself:
once he assumes the BauFs spiritual attitude. It is then that the most
intensely aspired spiritual reward is attained - once the bauliya mana is
called forth, once the BauFs heart is touched by person from within.
Without this inner inclination, bliss cannot be enjoyed. The quality of
bauliya, the Baul of the heart dwells within each and every human being.
He reveals Himself once at a time, yet withdraws Himself from being
apprehended.
Thus there arises a certain time at which the bauliya mana
touches a person's inner being. Therefore, no Baul can say
of himself that I am Baul. The Baul is something which
exists hidden within everybody, which rests within
everyone's heart and soul. This is the Imperceptible Baul.
This Indiscernible Baul emerges at the very moment once a
person becomes immersed in himself, once a person
becomes blissful from within himself This Invisible Baul
appears within all human beings.
The Undetectable Baul resides dormantly in every single person,
but he has to be aroused. And in order to evoke this sublime reality,
some effort is needed.
The BauFs heart is evident within everybody, alright. But in
order to become a capable Baul, one has to perform sadhana
- not singing. Singing is fine, singing needs to be practiced
for the sake of making the Bauls' cause known to the public.
The songs are indwelled by emotion, by love, by devotion,
by delight, so singing has to be professed. But sadhana is a
must; sadhana needs to be performed. That means to practice
yoga, to exercise yoga-asanas (postures), to take the lotus
position, to recite the silent incantations, to utter the
bijamantras. In order to attain the grace of the guru, one has
to raise an appeal to the guru. If one does not thus appeal -
Bauldar&ana
that means to the child who does not cry, the mother will not
give milk. Whenever her child cries, the mother will calm
him, either by giving milk, or perhaps she will console him
by making him play with a doll - just in whatever way a
mother understands to pacify her child. - Therefore, sadhana
is the main task. It is upon performing sadhana that the
highest object is met.
183
(7)
When the Bauls wander about in search of the Man within man,
through countries near and far, through villages and towns, then their
quest knows but one object: to realize who is That Man dwelling within
us, and to discern the form, the appearance in which That Man comes
forth. In what way does That Man become visible? The Man within man
- when does he come, when does he go?: it is for the sake of

apprehending this truth that the striver would sit engrossed in silence.
Sit in what manner? He sits watching intently, his glance directed
inward towards the spheres of his inner being so as to see when the
Invisible Man enters the human body, and when He leaves. In order to
perceive the Imperceptible Person, in order to know when the Man of
the Heart comes to settle in the heart of man, in order to see and to
realize the Unrealizable, the seeker needs to retain his sharp inner vision
at all times and to observe attentively with keen eyes.
Once the inner eye has been sensitized, the striver is enabled to
clearly discern the moment when the Indiscernible Man emerges within
him; then, he visions the transcendental presence in its entirety,
comprehending fully what That Man does or does not, and where That
Man moves at any one time. Of what kind is the sight that opens up
before the inner eye? That Man reveals Himself in the form of light, of
radiance - as the jyotirmayi purusa, the Lustrous Man. Where does this
Unmanifest Reality become manifest? - in air, in vapor. The Radiant
Man does not assume shape in the normal sense of the term, that is,
shape to be conceived by ordinary means. Rather, He arises in the form
of an extraordinary power, of a cosmic energy. This cosmic energy, this
extraordinary power signifies what? - a Supreme Power, a power
which, once it emerges, settles within man. Li order to see this power, in
order to discern its form which is light, and in order to sustain the vision
of that light, the inner eye must be completely sharpened, or else the
vision fades from the inward sight and darkness extends within the
spheres of consciousness. When darkness prevails, then that means the
inner eye has turned blind. If, however, the inward eye remains truly
clear and maintains its powerful visual capacity - it is then that the light
can be upheld and seen.
186
Baul philosophy
How is the transcendental light held, how is it contained? For this

task, a powerful device is needed, an assumed crossbeam, strong
enough to support the tremendous weight of the measureless reality.
That is to say, the strength needed to sustain the divine power must be
equal to the strength of the divine power itself in order to carry its fiill
impact. Which is this supporting power?
It is twofold, that means ra-dha. Radha - the syllable radenotes the divine substance (brahma vastu), and -dh(r)a
stands for dharana, 'holding1. The one who holds is our
heart. Upon inquiring into the layers of the heart, the three
worlds emerge (before the inner eye) - that means, BrahmaVisnu-Mahesvara as our three divinities are called, all these
become visible once the matters of the heart are discerned - and once their vision arises, the striver becomes immersed in them. So
what is it that needs to be done in order to submerge in the inner
spheres? What is required to fulfill the quest for the inward message?
It is said, oh my senseless mind, you remain always

conscious - that means, the power of consciousness is then
needed.
Conscious awareness is imperative. If consciousness does not remain,
idleness takes possession of the mind, and once idleness has taken root,
the subtle vision of the divinity withdraws from the inner eye.
Therefore, the inner eye must be fully alert at all times so as to not lose
its perceptive power
Once the striver becomes able to apprehend the Man within man,
once he accomplishes the task of perceiving the imperceptible, he
realizes the form of That Man as formless, as incorporeal, as without
shape. The unembodied presence, in order to be discerned, has to merge
into the manifest. How does the formless unite with the form? The two
are brought together in the physical reality of the human being. It is in
the concrete manifestation of the human body that man is enabled to
search for the omnipresent energy in one, definite place. To search in
what way? - by directing his glance at the inner essence of that manifest
reality. The inward vision, however, must be sustained firmly and with
undivided attentiveness if the transcendental sight is to be attained How
187
is determinedness of mind established? In what way is the vision of the

most sublime appearance upheld? - through wilful, purposeful sadhana.
This intentional sadhana needs to be performed with full dedication.
Without purposeful sadhana, the Unattainable Man cannot
be seized - the boat traversing to That One's realm is
ordinary. It is ordinary, but being ordinary, it becomes
extremely difficult to discern That One.
To discern the indiscernible presence with ordinary senses is very
difficult; it is altogether impossible, for the extraordinary cannot be
captured by ordinary means. The Divine Self within the human self is
therefore not apprehended through the sense organs equipped with their
ordinary faculties. About this, the Upanisad says the Self is not to be sought through the senses.
The Self-caused pierced the openings (of the
senses outward); therefore one looks outward and
not within oneself. Some wise man, however,
seeking life eternal, with his eyes turned inward,
saw the Self.1
A number of Baul songs relate to the theme of realizing the

unmanifest reality. In these, accomplished Baul poets circumscribe the
BauTs permanent quest for attainment to the Man of the Heart.
Such as Lalon Fakir, a very important, excellent Baul
sadhaka. He was a Fakir Baul - some say that he was a
Hindu, some say he was a Muslim; there are different views.
He composed many songs. In one such song it is said Not even once did I see that one there is a locality adjacent to my home
whore a neighbor resides.
'Home' means this body. There is a location near this body
where our Man of the Heart abides, Further it is said -
Katha Upanisad 2.1.1 paraiici khani vyatrnat svayambhus tasmat paran paiyati
nantaratman, ka cid dhirah pratyag-atmanam aiksad avrtta-caksur awitatvam icchan
18 8
Ba ul
philosophy
Not even once did I see that one there is a place adjacent to my home
where a neighbor resides.
Now enclosed, unbounded water swells up;
there is no shore, nothing can hold it
I would watch out to That One for my rescue o how do I get to grasp Him!
What shall I tell of that form?
What shall I tell of that man...
- of That One who is the Man of the Heart. Further he says What shall I tell of that man ?
He has no hand, no foot, no neck, no head..,
He has no hands, no feet, that means he is an unmanifest
appearance. Further is said ...no hand, no feet, no neck, no head;
one moment he dwells in emptiness,
the next moment in the water.
That means at times He roams as air in the void, and again
He comes forth in the water, that means in matter. The
material substance, the physical matter is therefore needed but That One is an incorporeal presence. The unembodied
reality revolves in an unmanifest manner. Whenever it meets
any manifest form, it becomes visible within that
manifestation. What happens once it is seen in the concrete
embodiment? ... one moment he abides in the water. Now it
is said That neighbor, if I had touched him,
then all which is fruitless would have vanished.
However much there is fear in us, false notions, sorrow,
grief - all these would go away if I were able to touch That
189
One but once. That means I do not recognize That Man

within me. This is me, Purna Das. This me who is Puma
Das - this, I do not recognize. What I recognize is my
physical embodiment - that is what I realize, that Puma Das.
But the real Purna Das is a formless presence which comes
and goes within me. At times this transcendental presence
enters from here, at times from there - at times through the
nose, at times through the mouth; whatever door is found
open, this reality will enter and leave through it. Thus it is
saidHe and Lalon live in one room yet a hundred thousand miles apart.
That means there is a distance of a hundred thousand miles;
yet He and me live together. We are together, but I cannot
recognize Him. He is our Imperceptible Man. And in order
to realize this Unrealizable Man, we perform sadhana.
It is for the sake of this goal - for the sake of discerning the
Indiscernible, for the sake of knowing the Unknowable that the Bauls
take to their sadhana in an easy and spontaneous way. What is it that
enables them to accomplish their highest quest? It is surrender complete and unconditional surrender to the aspired Man, surrender of
heart and soul, body and mind in their entirety. What makes surrender
so essential? It is through surrender alone that the unrealizable reality
becomes accessible to man's perceptive consciousness. Why is it so?
Because in that manner, man's awareness becomes fully engrossed in
the object of surrender - that is, the Unattainable Man -, thus making the
abstract presence grow into a powerful vision emerging before the inner
eye. In order to obtain this vision, in order to experience and thereby
realize the subtle presence, one needs to strive for it, to perform sadhana.
The ultimate experience does not arise within a short period of time, but
requires an extended and effortful search.
What is more, the vision of the sublime reality cannot be taught,
cannot be shown, cannot be told - it can only be experienced. And
experience signifies personal involvement, something which is to be
awakened in any one individual's own heart. Therefore, an accomplished
190
Raul philosophy
seeker may be able to see the form of the formless, but he will not be in
a position to show it to others.
If I were to say now, show me that appearance -1 will not be
able to show it. So then it is said The key to my home is in another's hands.
How can I unlock to see that treasure with my eyes?
He says, of this home of mine there are the keys to its nine
doors 2 . The keys to these doors are with another person.
Who is that? - the guru. From this guru, one has to learn in
what way to turn the keys so as to unlock the doors. Further
it is saidThe key to my home is in another's hands.
How can I unlock to see that treasure with my eyes?
My home is filled with gold..,
- there is gold abounding in my home. What is happening
with this gold?
A stranger does the giving and taking.
A stranger - that means somebody else keeps coming and
going. He comes, goes, leaves; it is him who uses this house.
In the same manner as I am utilizing my home, knowing what
is where, being able to look for anything, to store it -just like
this, that Unknown Man remains coming to my home.
Entering, he stays there, dwells there; having completed his
tasks, he leaves. Thus the Imperceptible Man roams within
me. Why then would I not want to know him, to acquaint
myself with him? Every person therefore needs to discern
That One. In order to recognize That One, one has to desire
realization with firmly determined mind, that means with
undivided attentiveness, and with faith and devotion. - Then it
is said 2
The nine doors represent the nine openings of the human body, viz. two eyes, two
ears, two nostrils, mouth, anus and genital organ.
191
To gratify the door-keeper,

to make him leave the door
he must be paid his fee.
If I can satisfy him, then he will open these doors for me.
Thereupon it is said To gratify the door-keeper,
to make him leave the door
he must be paid his fee.
Could anyone hear and understand His speech,
walking on the path of error?
At times one traverses the wrong path, at times one traverses
the right path. The majority of people proceed on the wrong
path where they do not encounter too much disturbance,
where they can perform their duties with untroubled mind just like a mother when she makes her child play so as to
unperturbedly attend to her chores while the child remains
engaged in play. The child who does not enjoy playing,
however, the childwho does not like games but longs for his
mother - that child will not be abandoned by her. So the one
who cries for this, who wants nothing besides this - the
mother will happily take such a child to her side. Thus it is
said, deliver your heart to This Man] who is called the Jewel
of Men. That is to say, within this home there is such a Man;
in order to recognize that gem, in order to get to know That
One, sadhana must be performed with undivided faith.
Practicing sadhana with unswerving devotion and fully assembled
mind requires what? - patience. Without patience, without the ability to
wait, the highest object cannot be accomplished.
Just like a plant accumulates juice in its stores - it takes a
long time until the liquid is aggregated drop by drop and one
store is filled. It takes many instants. So during this time
which is needed to fill the stores, patience is required.
However many moments it takes, for that many moments
one has to remain patient.
192
Baul philosophy
Patience calls for self-restraint, for inner discipline. The one who aspires
to obtain the vision of the Supreme Reality needs to sit with unswerving
attentiveness, exercising rigorous self-control. Concentration enables
mediation and realization as the two essential steps towards spiritual
perfection. Meditation, assembled attention of mind thereby constitutes
the initial prerequisite upon which realization becomes feasible. Once the
state of dhyana (mental attentiveness) has been fully established,
realization is born out of this condition in which man's perceptive
consciousness remains completely absorbed in the aspired reality.
To achieve the goal of realization through attentive contemplation
represents the core signification of sadhana. Sadhana does not imply any
separate spiritual intention, anything different from the core quest of all
humans.
Those great and famous sadhus who perform their sadhana
on hills and mountains - theirs is but one and the same
object: to know That One, to realize That One, For the sake
of this, they always remain sitting with closed eyes so as to
see the Man of the Heart, so as to see this adored divinity of
theirs.
Once the sight of the revered divinity arises before their inner eye, what
is it that they truly get to see? It is radiance, it is light, it is divine
brilliance emanating from the subtlest of all realities. Light, however,
possesses no form; light cannot be discerned as a concrete, manifest
appearance. Light is perceived as an effulgent presence, an all-pervading
yet unseizable energy. This incorporeal energy which is light, though,
assumes definite shape as soon as one contemplates upon it as a
concrete presence. In what form, then, does the light reveal itself? It
comes forth in whatever definite manifestation one thinks of it, in
whatever concrete appearance it is conceived in the mind. And this is the
meaning of attaining accomplishment: to be able to evoke the divine
energy in whatever manifest form one desires to partake of it, in
whatever embodiment one wishes to visualize it.
In order to arrive at an advanced level of accomplishment which
allows the conscious vision of the unmanifest divinity, the seeker has to
devote sufficient time to his efforts, and moreover he has to pursue his
193
search with all the patience needed for the ultimate experience to arise.
Attainment cannot be forced, accomplishment is not effected before the
path that leads towards it has been traveled in full. Sadhana, therefore,
takes time and calls for patience. Patience signifies what? - the capacity
to wait, coupled with undiminishing eagerness of efforts and unfaltering
belief in their eventual success. If the desire to reach one's destination
deepens throughout the spiritual journey, if the longing for the aspired
truth increases in the process of perseverantly continued questing, then
the sought-after reality will be attained But if the seeker's zeal decreases,
if the image of the destination begins to fade from his inner eye yet
before the destination is reached, if his patience becomes exhausted yet
before the wait is over, in that case the sublime truth withdraws itself
and turns unattainable.
This period of waiting represents the inevitable trial to be faced by
every striver to assess the strength of his patience and the earnestness of
his intentions. It is during this time of testing that the wheat is separated
from the chaff, that the true sadhaka is attested on the touchstone of
reality. Only once this crucial examination has been passed successfully,
a seeker becomes eligible for the Highest. What purpose does the trial
serve? - inquiry into the seeker's ability to retain himself fully under
control. That means, the object of examination is to establish whether
and for how long the striver is ready to pursue his aim with patience and
discipline. And this is sadhana, this is die trial of sadhana.
Sadhana is universal in its applicability, hence sadhana can be
performed in any situation and under any circumstances. Into whichever
direction the striver advances, on whatever path he prefers to proceed, in
that very manner he will approach his sadhana. Therefore, it is not
proper to regard the sadhu and his task as separate entities isolated from
human society.
We are amidst all. The sadhu exists within all sorts of
society. He moves in bad society, in good society, in
liberated society - in every place. To attain to his goal, he
needs but one thing - patience.
Patience implies faith: patience must be nourished by firm
confidence in the ultimate fruitfiilness of one's efforts in order to become
194
Baul philosophy
meaningful. What does confidence signify in the concrete? - freedom

from doubt. Doubt springs up whenever impatience prevails. The one
who lacks perseverance, eyeing quick success, earns disappointment but
as a natural consequence. Disappointment in turn gives rise to
uncertainty as to whether or not the aspired object is meant to be
achieved, and once doubt has entered the mind of the seeker, attainment
withdraws beyond reach. The one who remains always convinced that
his quest will be fulfilled, the one who retains a solid belief in his efforts
to be eventually rewarded with accomplishment no matter how much or
how little time it takes - it is him who will harvest the fruits of sadhana.
This faith, this inner confidence constitutes die vital mantra to be recited
at all times. Faith, paired with resolute determination and certitude that
one is to obtain what one needs, forms the fundament of attainment, and
of sadhana - it is sadhana.
The Bauls, while proceeding in their sadhana, know to integrate
the spiritual search into everyday life in an easy and uncomplicated
manner. Thus they are able to continuously pursue their quest while
moving amidst all, thereby maintaining caution and attentiveness at
every step, Through their songs, the Bauls instruct their fellow human
beings in spiritual matters and illumine the path of accomplishment for
others to follow. The Baul associates with the people whom he
assembles by way of his songs, summoning them with melody and
poetic words, with rhythm and speech.
Someone gives to eat, someone gives wealth, and the Bauls
in turn provide instruction to the people by means of these
three brahmas or mediums - svara brahma (melody), tala
brahma (meter), vakya brahma (words).
For the purpose of instruction, any one song reveals a specific
aspect of the universal truth.
We have an extensive repertoire of exquisite Baul songs of
that kind. All these songs, if they are properly understood
and rendered, then That One's vision can be called forth
through them. But we are not sufficiently considerate, we do
not care enough to properly comprehend. Now, here it is
said, a lunar eclipse occurs at the time of full moon - when
195
the moon has grown to fullness, it is at that time that a lunar

eclipse occurs. When there is an eclipse, that means
everything becomes conglomerated, becomes subsumed.
What is it that arises at the time of an eclipse? - darkness.
For quite some time there is much brightness, both lights
(i.e. moon and sun) emerge, while at the proper time of an
eclipse the light disappears. The light of the moon carries
what? - peace. It is very soft, very sweet. Therefore people
cannot discern it, cannot see it. And once the sun shines
forth, a very strong light emanates which burns the human
being. That means, the sun. But the moon is cool, it gives
man but calmness. Its intensity is less, its tranquillity is
much more; it sends out tenderness, affection. Therefore it is
said, the moon rests a hundred thousand miles above - yet
one such day is to come when the mind's lucidity comes to
unite with that light. It is for this union that the sadhus
remain sitting in silence. Why? - in order to realize in which
way this union of the light with the light js-accomplished; in
order to comprehend in what manner this light which grows
within us is made to merge with that light. For the sake of
this goal, much time is devoted to that which is called
subodha yoga3. It is through subodha yoga that this is
realized.
So now it is said, a flash of the rays of beauty is obtained.
The rays emitted by beauty - ray means light. Of the rays of
beauty, a flash is obtained - flash, that means a blaze flares
up, a flash, a sparkle. Thus any one song - as I said, the
essence of a verse is its meaning, which constitutes its inner
value: if any one song becomes meaningful... - those big
doctorates that have been produced, they cannot interpret all
this. They cannot, because this is something in which one
has to become immersed, for the sake of which one has to
perform sadhana; thereupon these inherent principles are
realized.
Subodha yoga, literally the 'union of lucidity1, refers to the spiritual exercise directed
at the realization of the divine light within man's inner being.
196
Baul philosophy
What is it that enables realization of the innermost truth? It is

experience. Spiritual experience, emotional experience of the sublime
reality. Without this experience, knowledge is not attained, for
knowledge devoid of experience, knowledge which has not been
attested by experience remains lifeless and vain. The Haul's songs are
experience per se, they are but verbalized expressions of an intense and
profound personal experience, hence their essence, their intrinsic
significance becomes accessible only to those who are able to partake of
that experience. If anyone were to approach those poetic treasures with a
purely academic mind, dry for want of the vital liquid of experience,
such a scholar can at best reproduce the words without being able to
comprehend their deeper meaning even if he had been given the most
detailed and expert commentary on their true essence.
Why? Because the most insightful explanation cannot be
understood unless its tenets are lived through, are tasted as an immediate
experience. As long as experience does not arise in a person, for that
long he will not be endowed with the ability to competently interprete
the voice of experience, no matter how learned a scholar he might be.
Competence is gained through experience, competence is experience hence a doctorate, if it is meant to be authoritative, requires experience.
Experience is the touchstone on which the results of the theoretical
inquiry are tried, and authority arises once this trial is passed.
Experience calls for active commitment on the part of every single
individual, because experience cannot be handed down just as the flavor
of honey cannot be explained - these are instances where personal
acquaintance is indispensable. Therefore among those who have written, the ones who are sadhakas,
who have attained that experience upon seeing and actively
practicing, they cannot display it to the world, but they can
tell of it through their songs. The power of experience
signifies to attain accomplishment. Whatever becomes
visible once accomplishment is achieved - it is this which is
expressed in the songs. Just as the poet writes upon
observing a situation, the sadhus write upon obtaining the
inward vision of the microcosm contained in the human
body (deha-tattva).
197
How is this inward sight activated? - by becoming immersed into the

inner layers of one's own being:
submerging in oneself, one gets to see in what manner the
kulakundalinienergy awakes.
Arousal of the kulakundalini, of the female vital energy dormant
in every human being, constitutes the main object of kundalini-yoga, one
of the principal aspects of Tantric sadhana. This vital spiritual energy is
perceived as a serpent coiled around the first of the six cakras or nerve
clusters within the body, the muladhara which rests at the root of the
spinal column. Once the kulakundalini akti is realized and caused to
rise, it takes a person to the most sublime state of existence where
transcendental bliss is experienced. In order to understand the process of
arousing the vital energy, perceptive power is needed which enables
man to comprehend in what way and from which place to what place
within the body to direct this energy so that bliss is obtained.
Upon realizing, once this energy is awakened, then a feeling
of sweetness arises which is perceived as the female
presence, that means as the hladini Sakti. It is the tongue
which can discern this energy, that means which can
conceive the taste of this hladini âkti.
In the dimensions of the spiritual body, to taste the flavor of the
hladini Sakti means to accomplish the union of the kulakundalini energy
resting in the bottom cakra with the sahasrara, the topmost cakra
perceived as a thousand-petalled lotus at the center of the head. The
sahasrara is the seat of the Supreme Divinity where the eternal union of
the individual soul with the Supreme Soul is attained, and this union is
achieved by making the kulakundalini energy rise from its abode in the
lowest cakra towards the uppermost cakra. Once the two energies unite,
that means, once the kulakundalini energy merges with the divine energy
resting in the sahasrara, unbounded bliss arises. If a person
accomplishes this state,
then shivering arises in him, trembling arises, that means
there are ten types of symptom being provoked.
198
Baul philosophy
To achieve the state of ultimate bliss, to evoke the ten symptoms

called forth by the experience of the transcendental union, however,
takes a long time of persistently performed sadhana. The supreme
experience, the experience of the most refined essence of being is not
attained quickly. Why? Because the divine energy does not reveal itself
unless it is tasted. Because the Supreme Divinity cannot be seen, and
cannot be shown.
It is one and the same thing which I keep repeating over and
again: if someone were to say he has seen God - God cannot
be seen. If you want to see the divinity, go to a temple - this
much is possible. But if one wants to see the true divinity,
this is achieved only by experience. The true divinity rests
within the experience.
Realizing the significance of experience and, having realized it,
evoking the experience of the Supreme Reality requires time - time
coupled with patience, with devotion, with faith and certitude. What next
once the basis of mental confidence has been established?
Once you have acquired all of these qualities, then you may
sing. If you sing yourself, utmost joy is obtained, but if you
are not a singer, then this joy is attained by performing yoga - that means by any spiritual activity which enables the seeker to become
immersed in himself. Spiritual pursuits can be followed in any condition
just upon retrieving some portions of spare time. There is no need to
abandon one's daily duties; rather, whatever amount of off-time remains
upon completing them should be devoted to one's own tasks. What is
that to say in the concrete?
One's own tasks means contemplation (dhyana),
realization (dharana).
and
Meditation and realization - these two constitute the essential

processes on the path of accomplishment, nence must be performed as
part of the fundamental sadhana. Realization is preceded by
contemplation; realization is prompted by contemplation. Realization
refers to what? - to the capacity of comprehending the way in which the
true essence is experienced. Once this perceptive ability is acquired,
199
realization has come to fulfillment Once the emotional consciousness is

sensitized towards the spiritual experience, once the mind is illumined
by the power of knowledge, of understanding, the Supreme Divinity can
be discerned within the state of contemplation.
In the state of meditation, That One speaks to me. In dhyana,
He gives me indications. Then, everything becomes known
by means of contemplation. How far away is That One, to
what place does He move from there; from that side He
comes to this side, at times drifting in the void, again at times
manifesting Himself in the form - all this is realized in
meditation.
That which is attained through meditation, however, cannot be
accomplished in any other way. The sublime vision arising before the
inner eye cannot be perceived by the sense organ. For this, the mind
must be completely assembled with all streams of consciousness
flowing inward: it is then that one becomes fully immersed in oneself,
and it is then that the spiritual experience is called forth. For the sake of
evoking this ultimate experience, however, sadhana is imperative;
without the spiritual effort, experience is not obtained.
With regard to sadhana, on the one hand the Bauls say that it
is very easy, that it is performed in a simple and spontaneous
manner. If on the other hand one were to practice Tantric
sadhana - we have our Baul Tantra; if this Baul Tantra is
followed, then one has to engage in natha-panthi sadhana.
For that purpose, Mahaprabhu ri Caitanya Deva used to
perform akti sadhana at Navadip - at a place called Paramatala, 'the abode of the Supreme Mother', where there is an
image of &akti. There he used to pursue Sakti sadhana. Sakti
sadhana means awakening of the kilakundalini.
&akti sadhana is directed at the kulakundalim Sakti, at the vital energy
which to arouse is the primary object of akti sadhana. Once the
kulakundalim has been awakened, the major task of sadhana is already
accomplished - once it is aroused, sadhana has been fulfilled by ninety
percent.
200
Ba ul philosophy
In order to fulfill the task of sadhana, the qualified guidance given

by the spiritual master is of essential significance. It is the degree of the
gunis competency which determines the level of success a striver can
achieve. The duty of the master is to provide the spiritual nourishment to
his disciple, to make the seeker's mind sensitive for the transcendental
reality to be perceived. Therefore, no striver can proceed without the
guru. If the master is not sufficiently qualified, then the pupil is not
meant to pass his trial easily. It is the guru who instructs, who makes
spiritual knowledge enter the disciple's mind. For accomplishment to
turn feasible, both the master and the disciple must be eligible: the one
has to know how to make the spiritual tenets understood in a
comprehensible manner, and the other needs to be able to take in and
digest these tenets. It is then that spiritual effort becomes fruitful. For
this reason, both the master and the disciple have to be endowed with
considerable spiritual strength.
Both of them must be equally strong. Just as gurus are
found in hundreds of thousands, disciple there is but onebut on the other hand one has to say, disciples are found in
hundreds of thousands, guru there is but one. That means if
the two of them do not find together in such a manner - just
like Ramakrishna found Vivekananda; in this way there are
any two respectively in any one aeon. Just as Caitanyadeva
found Nityananda, Nityananda found Caitanyadeva.
Nityananda came forth on account of Caitanyadeva; if
Caitanyadeva would not have been there, Nityananda too
would not have appeared, Krsna came forth for the sake of
Radha; if Radha were not to remain, Krsna would not be
there. Ramacandra, if Laksmana had not been there Laksmana is referred to as his brother, but if this Laksmana
had not been present, Ramacandra had not become manifest.
Thus, all of them need an uta-sadhaka, a co-sadhaka of that
sort. The uta-sadhaka represents the most intimate person that means a disciple, how close is he! A disciple is not very
distant; he is very near. At times he is the brother, at times he
is one's own most closely related kinsman, and again he may
arrive from far away and become tied through the mantra as
201
guru, as disciple. - So this precept alone governs our mode

of living.
The Baul, while roaming about and wandering from place to
place, utilizes the various experiences gained in the course of his journey
by collecting and accumulating whatever he finds useful and beneficial
for the accomplishment of his ultimate goal.
That means flowers - from any one place he picks up some
flower, gathering them one by one to adorn his flower-vase.
In this manner, the Bauls aggregate the nectar drop by drop from
various flowers, turning it into a whole which makes the honey of
experience. It is their capacity to thus approach their spiritual quest
which qualifies them as Bauls - a capacity which is acquired through
knowledge and experience. In the same way as the bee is aware of the
nectar hidden inside the flower, the Baul knows where to search for the
most refined essence of being, knows from which flower to retrieve the
liquid of existence.
Therefore, to be a Baul is not an easy task. Rather, to follow the
spiritual path of the Bauls implies effort and earnest endeavor. The Baul
is more than a mere singer, more than an artiste well-versed in music
and dance. Singing Baul songs does not certify the singer as Baul - for
this, it needs knowledge. Gana implies jnana - singing signifies
knowing, and what is more, singing presupposes knowledge. Singing
requires knowledge, and at the same time singing prompts knowledge:
gana and jnana act as two mutually dependent dialectic entities. How
does the dialectic mechanism function in the concrete? On the one hand,
singing calls for knowledge as a preliminary prerequisite: without
thoroughly knowing and fully comprehending the deeper meaning
concealed in any one verse, the singer is not in a position to render the
song with proper emotional sentiment.
That means when one sings these deha-tattva songs, if one is
able to realize and understand their purport, then one can
endow their inner essence with bhava, with emotional
sentiment. But whatever artiste merely sings the songs, he
will add the bhava on top of that which has been written.
202
Baul philosophy
That means - afterwards, just like the poet who observes a
situation and, watching any one situation, any one
opportunity, writes accordingly.
On the other hand, singing leads to knowledge. In what way? - by

recounting the singer-sadhaka's experience made on the path of the
spiritual journey. Therefore
the poetfs songs form a separate category, spiritual songs
constitute a distinct category, songs of prema-bhakti, of
loving devotion represent yet another category. The latter are
of course spiritual. Spiritual songs are of two types: one
serves to relate the tenets of whatsoever religions are there,
and the other serves to describe oneself. Describing oneself
is done by the Baul - owing to this he is a Baul. But the Baul
songs point in two directions: one is to instruct the people,
and the other is to accomplish self-realization through the
voice of the guru.
Self-realization attained through singing requires a high degree of
sensitivity and mental awareness so as to apprehend the spiritual
message concealed in the songs, And this awareness, this consciousness
of mind is aroused in what way? - through experience. Through
experience which enables the striver to succeed in the trial of
accomplishment. Through experience which is not attained in an easy
manner but calls for intense effort and dedicated personal involvement
What is that to say in essence? The Baul's songs represent more
then a musical reality. These songs are stores of spiritual wisdom,
gathered throughout ages of human spiritual experience. Any one song
constitutes the key to one door in the abode of the Infinite, and any one
verse-line opens a page in the instruction booklet of how to unlock the
respective doors. It is the singer's duty to acquaint himself with the
language of these instructions in order to utilize their directives. The one
who, however, looks at the instruction booklet without opening it - that
is, the one who does not inquire into the Baul's songs beyond their
musical structuralities, fails to recognize their purpose - and fails to
realize the Baul.
203
One prepares a notation - transcribing from here to there,

from there to here, and already a book has been produced.
One person says this, another person says that, yet another
person says such and such - taking these inputs one by one,
arranging them into chapters, I have prepared a book. This is
doctorate. That means I have completed a thesis; doing a bit
of a thesis by reproducing five things in one place I have
taken a doctorate. That means - easy. How come? One
devotes one's mind to a little studying, moreover one is able
to write skillfully, and the doctorate can be passed
successfully. The book is submitted and the doctorate
obtained - like this.
Such is the academics way to accomplishment. But academic
accomplishment does not necessarily signify spiritual accomplishment.
The trial in store for the one who proceeds on the path of realization, the
test to be passed by the one who strives for the Highest by far exceeds
in difficulty any academic degree examination. And it is this utmost trial
in which the Baul has to succeed before attaining to his ultimate goal.
The sadhakad rule is that if one can pass in the assembly of
sadhakas, then one obtains the title of pagal (fmadf) - khyapa.
That means this is not easy; it is extremely difficult. All
efforts need to be taken in order to be successful in this.
If someone were to assess the Baul in a superficial manner Baul, oh yes, these Bauls wander about singing, they will
sing a little if one gives them money, if one gives them rice;
this is the Baul. Like this people would talk. But it is not that
simple! The Bauls1 thinking is very profound; they are called
yogis, they are called sadhus, they are called maha manusa
(great persons). This is because they are proficient in all
religions. That means they are able to absorb everything.
Adopting and assembling everything they are able to
proceed. That means how great a spiritual knowledge rests
in them! How vast a store rests in them - whatever you give
to them, they will accumulate it. Like the ocean: all streams
flow into the ocean, one by one - drains, rivers, the Ganges,
all of them merge into the sea, into one immense ocean.
204
Baul philosophy
However much water arrives from whichever overflowing
drain - the ocean, however, never overflows. Whatever is
given to the ocean, the ocean absorbs it. That means this is a
mother - however many offsprings she has, they will not be
too much for a mother; she embraces them all. This is the
ocean.
So this ocean is the Baul. That is why we regard the Baul so
high - because the Baul embodies the ocean. Whatever
merges into him, he swiftly absorbs it all. Therefore the Baul
is so great.
Therefore, the Baul cannot be evaluated from a narrow-minded

stand. And what is more, there are two things that must be always
clearly distinguished and kept in mind when judging the Baul's spiritual
gift:
one is the artiste Baul, and one is the sadhaka Baul. Those
who are sadhakas perform sadhana - they sing and practice
sadhana. And those who are artistes, they likewise don the
costume, sing a little, exclaiming 'bholarmori as I have said
before; that - that is, sadhana - they do not practice. If it is
so, then they are but Baul artistes. If these two are properly
differentiated, then the Baul can survive. But if this
distinction is not being made, then the Baul will not survive.
In order to keep the Baul heritage alive, it is necessary to bring over some
teaching to everyone in society...
(8)
Gunitattva
The very first requirement for the Bauls in order to perform
sadhana is a suitable place which enables them to follow their spiritual
practice in a focused and undisturbed manner. Such a place must emit an
atmosphere whose ground tenor enhances a person's intentness to
become absorbed in^worship and contemplation and to pursue his
spiritual exercise with intense zeal. It is through the inherent mood
emanating from such a shielded location that an environment is created
in which the seeker can fully submerge in spiritual activity and in which,
upon practicing sadhana, all aspects of the spiritual search become
comprehensible and thus easily accessible. Therefore, an apt ambience
must be established in advance of the spiritual exercise so as to stimulate
realization in an easy and obtainable manner.
What characteristics does the needed location possess?
Assembled attentiveness calls for a solitary surrounding, for a secluded
place where none can interfere or cause disturbance of any kind. The
environment of the spot must be protected to such an extent that
obstacles of any sort hindering the path of sadhana have no access. It is
for the very purpose of blocking out potential impediments that the
striver, upon sadhana, retreats to a lonely place where calm and
tranquillity prevail The Bauls therefore spend much time during their
spiritual practice at the samadhi, at the sepulchers of their revered
spiritual masters and ancestors. A samadhi is erected when the guru or
his wife or another respected elder has departed from this world: then,
the body of the departed is preserved in the form of a samadhi or earthen
monument. These samadhis, raised in the middle of the house or nearby,
are treated as highly sacred spots to which the Baul retires for worship
and meditation, for contemplation and realization, for any pious activity.
Which are the deeper thoughts determining the concept of the
samadhft When a person dies, it means that his indwelling divinity has
departed from the body. Which divinity? - the Supreme Divirii$y who
inhabits the human body in the essence of the human soul.
Accomplished persons are able to sustain the Supreme Soul within their
body, and it is this very same Supreme Reality which withdraws itself
from the physical manifestation at the time of death.
206
Baul philosophy
Then, this Supreme Soul of ours has gone from the body.
So that body touched by divine grace - this body is not to be
burnt. Not burning it, one entombs it in the samadhL The
reason is that thus the body is made to mingle with the earth.
Our body is constituted of these five elements: earth, water,
light, air and space. So when does this body prepared of five
substances merge into the earth? - once the samadhi is
established.
The samadhi is prepared by embedding the body in earth, in clay whatever natural substances are at hand -, thus creating an earthen
resting-place. Once the body has been enveloped in this covering, it is
venerated by the faithftil as their worshiped divinity to whom they
render service.
That is to say, the Bauls have no need for temples, or mosques, or
churches. Their sacredmost place of worship is the samadhi, the spot
where the guru dwells eternally. For as many days as the spiritual
master resides in this world, he will be revered and saluted as the living
god whose worship the disciple performs, on whom the disciple
contemplates, and through whose service he obtains accomplishment.
Once the guru has departed and his body been given samadhi, this
samadhi turns int6 the temple at which all spiritual practice is performed.
It is here that worship is rendered; it is at the samadhi that meditation is
exercised and realization attained. The samadhi becomes thus the Baul's
place of daily worship. Of worship approached with what attitude?
Just as one nourishes and rears a small child - in this very
manner the guru is attended to in the form of the samadhi: if
there is something tasty to eat, it will be offered to the guru
first; if some good thing has been acquired, it will be given
to the guru first. That means whatever beautiful object is
obtained, it will be first consecrated to the guru before one
utilizes it.
According to convention, the initial requirement in order to leam
from a spiritual master is to take diksa or initiation from the guru. Diksa
is followed by Siksa, the process of learning during which the disciple
acquires the essential knowledge that enables him to proceed to the third
Guru tattva
207
stage of the spiritual progress, that is, to the stage of spiritual growth
and emancipation. Why is it that spiritual development sets in only at a
later stage of questing? Because for spiritual advancement to take place,
the instruction provided by the guru is indispensable, and it is only upon
carefully listening and comprehending the words of the guru that the
disciple will benefit from the master's teachings.
How does the course of attainment unfold in the concrete? The
first step on the way of spiritual accomplishment is to purify one's body
through initiation by the guru. Once this step has been taken, the process
continues with iksa or instruction. Instruction implies what?
iksa means that through the instruction taken from the guru
one learns of all the various things that exist within the body.
Where, in which place rests which bodily function - in order
to know and to see all this through contemplation and
realization, the disciple must be made to understand these
facts. At times, it becomes necessary to demonstrate these
features by outlining them; that means to point to the
locations of sat-dala1, of daia-dala2, of dvadaa-dal, of
manipura, of birajS* and so on, one after the other.
Once the principal locations are apprehended, the learner needs to
understand their respective functions so as to properly evoke and
activate them. This task requires gradual progression throughout the
successive stages of sadhana, starting from gross level (sihula sadhana)
and following up to the highest stage of siddha upon reaching which the
most sublime transcendental bliss is obtained.
Continuous step-by-step performance of sadhana implies to
gradually raise the vital energy within the body in an upward direction.
Each of the four stages of sadhana, viz. sthula-pradatta-sadhaka-siddha,
aims at comprehending the vital functions and thereupon being able to

arouse these vital functions in successively higher bodily regions.
During the first stage, sthula sadhana, the object is to accumulate the
1
2
3
4
the lotus of six petals which signifies the second bodily circle (svadhisthana)
the ten-petalled lotus signifying manipum cakra
the twelve-petalled lotus signifying anahata cakra
'BitajS is the term used by the Bauls to denote the topmost cafaa.
208
Baul philosophy
energy in the lower three cakras up to manipura, from where the upward
movement is subsequently instigated.
The purpose of sthula sad&ana is to fully recognize the lower
portion of the body as well as the various functions present
and absent in this region and to ascertain their respective
tasks.
In the subsequent stage, pradatta, the attention remains focused at the
next higher bodily level, that is the region above the manipura cakra.
Pradatta begins properly from the chest onwards, aiming at
the identification of the respective functions that are settled
within this lotus 5 , and intending to realize which of the
functions dwelling in that lotus can be utilized to make it
flourish.
Progressing thus store by store, the aspired union with the
Supreme Divinity is attained when? - once the highest stage of sadhana
has been accomplished In the concrete, this is to say that the life-giving
current must have been entirely raised for the vital energy to reach the
uppermost region where the Supreme Divinity resides.
When one proceeds further upwards from here (i.e. from the
middle regions), one arrives at birajiL Biraja means brahma
de&a, the abode of the Supreme Divinity, upon reaching
which the union of brahma with paramabrahma, of the
individual being with the Supreme Being is accomplished.
In order to achieve this utmost stage of spiritual fulfillment, the grace of
the guru is necessary, a grace which is obtained once the disciple brings
himself fully in line with the spirit of his master.
What is more, in the same way as the highest stage of spiritual
accomplishment cannot be attained without the guidance provided by the
guru, the motivating atmosphere of a suitable spiritual environment is
likewise essential, hence the need for a solitary location so as to keep out
any perturbing factors that might distract the seeker's attention. Why is it
5
i.e. the lotus signifying the cafaa at the center of the body
Guru tattva
209
so? Because the learner must pursue his spiritual inquiry with fully
collected mind so as to correctly understand the teacher's instructions.
Just as if he were taught some basic task - perhaps a task pertaining to aropa, or to pranayama; the
pranayama exercises serve solely to sustain the body and to
ensure its proper functioning. That means the practice of
breathing-exercises helps to establish a force - the way there
is a machine to gradually increase the pressure of water in a
pipe: however much force it adds, that much the pressure
increases.
In the same manner, the object of sadhana is to increase the power of the
energetic forces by adding strength to their movement
If the goal of amplifying the energetic current is to be pursued
effectively, one needs to be acquainted with the process of adding
appropriate strength in the appropriate place where a stronger force is
required at any one time. This knowledge, however, is not acquired
quickly but calls for sadhana to be performed with patience and
persistency over an extended period of time. The striver has to advance
gradually, very slowly and steadily, if he is ultimately meant to arrive at
the envisioned destination of his journey. Sadhana is not accomplished
in a rush, and however much perseverance is invested, that much
success is earned.
Sadhana represents a highly demanding spiritual challenge, and in
order to bring this difficult task to fruition, the seeker needs to surrender
himself in his entirety. Surrender himself to whom? - to the guru. For
what reason? It is through guidance by the guru alone that attainment
becomes feasible. Therefore, the guru and the disciple have to merge
into a single spiritual entity: whatever the guru commands, exactly this
will be done by the disciple, and whenever the disciple attempts to
follow the ways cherished by his master, it is the sentiment arising in
him at that time by virtue of which his soul comes to unite with the
guru's soul.
Therefore it is said, the guru constitutes the head while the

disciple forms the feet. Both of them become uniform. In
210
Baul philosophy
what way their unity is achieved - this is what one needs to
recognize. This is the Bauls1 sadhana.
The quest for realizing the mode in which guru and disciple are
made to act in perfect conformity represents one of the core objects of
Baul sadhana. Why is the harmony between the spiritual master and the
disciple of such vital significance? Without an atmosphere of
unrestricted concordance conjoining the two souls involved in the
spiritual process, sadhana cannot be accomplished. That is to say, the
guru and the disciple are by nature inseparable. Given the sentiment of
unconditional surrender upon which their relationship is based, the two
of them cannot be detached from each other to co-exist as two distinct
spiritual bodies. Their differentiation is not possible, because once two
souls merge into one, once the spiritual fusion is complete, the formerly
two entities cease to exist in their individual character and all distinctness
dissolves into unity. At that time, the notion of T becomes entirely
absorbed in 'you1:
that means, abandoning the word %ami one has to blend with
the word ttumi\ Upon entering the sphere of *tunu\ if famf
alone is removed - that will not work. Together with it, the
sadhana has to go- that is, together with the self, the sadhana too must be fully
surrendered to that reality known as ftumi\ for else the sadhana it is not
meant to bear fruit.
It is once the state of surrender has been wholly established that
sadhana itself can be taken up. Now, while proceeding on the spiritual
course, the path of sadhana is unraveled by various bijamantras
functioning like keys to access the doors to successively higher levels of
accomplishment The bijamantras and their intrinsic significations count
among the most carefully guarded tenets of the Bauls1 spiritual property;
they are kept secret and cannot be disclosed to outsiders.
In this regard it is said, not disclosing the Baul's spiritual
matters, one maintains caution for oneself.
Gurutattva
211
What is the reason for being thus cautious? In order to apprehend

and properly appreciate the more subtle tenets of any philosophy, a
certain level of insight is required without which advanced ways of
thinking are not realized. Moreover, secret essentials are handed down
in private from the guru to the disciple once a relationship of complete
mutual confidence has been established between them, and in order to
maintain the special sentiment inherent in such intimate a relation, it is
imperative to protect the spiritual treasure from being touched by those
not sufficiently qualified.
If access to the innermost matters were given indiscriminately and
to everyone, what would be the consequence? Then, the most refined
essence would become available in an easy and effortless manner even
to those incapable of tasting its true sweetness. In that case, the value of
the invaluable substance would not remain, and man's quest for the
Supreme would become utterly defeated. Therefore it is necessary to
keep the keys to the sanctum sanctorum well-guarded and out of the
reach of anyone not authorized to enter. And it is for this very reason
that the Bauls do not reveal any details beyond the various processes
involved in the practice of sadhana. The essence of essences can be
disclosed to those who have attained sufficient progress in their sadhana
and who desire to acquire the knowledge of the most intricate tenets
with firm faith and devotion, but not otherwise.
The reason is, there are many flowers in a garden. Any one
deity is pleased by a specific flower. Now if I offer a flower
while thinking, well, I have given the flower to the deity, the
deity has accepted it, so that means I have done my duty - if
I think like this, then the divinity will not be satisfied. God
will only be contented once I am able to offer that which He
loves. That means my heart will try to get to know Him.
That is to say, the heart - the guru, the wishing-tree. That
guru who dwells in our heart, he is the wishing-tree, he acts
in the manner of a wishing-tree. Whatever one desires from
a wishing-tree, that very thing will be obtained. And once
my heart has attained accomplishment, then I will receive
whatever I demand from it
212
Ba ul philosophy
Therefore, that which can be done by a sadhu, by an
accomplished person - a deity cannot do that much. Because
the deity says, look, I have no hands. 1 have no feet, I have
no nothing. If some disciple or devotee comes along and
offers me a flower, or some Ganges water, or some fruit or
sweet, then I accept these things by looking at them - but I
myself cannot eat; I am very far away. If. however, these
things are offered to a human being, then that person will
receive them; he will eat, he will be delighted, he will enjoy.
Therefore, the highest divinity is who? - the human heart. And

once two hearts come to meet, once the emotional currents emanating
from two hearts come to confluence in a single ocean, then the very
nearest, closest person is obtained. This most intimate person is who? the guru.
The guru is the most proximate person, the very closest.
And this most intimate divinity is at times addressed by the
Bauls as prana-natha ('lord of life'). At times, they address
him thus, oh God, why should you be so distant, you are
close to me - you are me. That means I have given myself to
Him, I have surrendered, hence His ail rests within me. I do
not think of Him as somone separate. The Bauls do not keep
the notion of distinctness. They never reach out for a divinity
in a temple, or in a mosque, or in a church.
Why not? Why is it that the Baul feels no need to attend the
sanctuaries of institutionalized religion9 Because his divinity' is not
found in those places. The true divinity does not dwell in temples, or
mosques, or churches - it rests at the core of the human heart. Having
realized his inner divinity, the Baul is therefore able to attain to the lord
of his life within himself, and as long as man can obtain the highest
treasure within his own inner self, what is the need of searching for it
elsewhere?
The Supreme Divinity resides within man, yet attaining to the
Supreme Divinity requires some effort of questing. In what way is the
divinity enshrined in the temple of the heart sought out; how is the inner
divinity realized0 - through dhyana. through contemplation. Immersing
Gurutatwa
213
oneself in meditation, some time needs to be devoted to incantation and

to the basic tasks of aropa sadhana so as to establish the initial stages of
the spiritual practice in a proper manner. Once the fundament has been
consolidated, once the process of sadhana has been instigated and set in
motion - once I have gradually ascended from the lowest store up to
the medium level, then a certain amount of tranquillity arises.
From here, if I proceed further up to brahma desa, then
however, nothing else matters to me any more. Then, where
is the sacred basil, where is the sandal-paste, where is the
incense, where are the fruits for offering - all these are then
no more of concern. Then, I come to fully merge with That
One.
The emotion which arises once this ultimate spiritual union is
accomplished, the sentiment which is born once the individual soul and
the Supreme Soul mingle into one - this is the bauliya bhava, the
sentiment resting in the Baul's heart. Bauliya bhava emerges as soon as
the mind becomes entirely engulfed in the transcendental presence, as
soon as the seeker has been completely enveloped by the rays emanating
from the divine brilliance.
There is one kind of insect, a species of green beetle: the
silk-worm. These silk-worms do what? They create
something, they create a fabric - silk, coarse silk. Gradually
the silk-worm spins this silk fabric; continuing thus, the
thing grows very big but the silk-worm is confined inside.
Expanding the thin layer into a large fabric, the silk-worm
gets trapped inside, yet cannot desist from spinning on and
on. That means the silk-worm becomes enclosed in that
fabric. Once thus encircled - if those insects were furnished
with a mind to think, then perhaps they could have survived.
But they are animals, aren't they; they possess no power of
consciousness. That which is called consciousness, which is
called cidananda, conscious bliss: the conscious awareness
which forever in our souls. Cidananda refers to one aspect
214
Ba ul philosophy
of Lord Krsna6 which has settled within us, which we have
adopted. If this energy is sustained in us, then the power of
consciouness remains. But those silk-worms were not
endowed with the power of consciousness, hence they die.
What do people do? They take that thing and extract the silk.
Someone who goes for the silk throws the silk-worm and
utilizes the fabric.
In the same way as the textile maker procures the silk fabrics
bundle by bundle, a seeker's task is to gather and accumulate as much
spiritual experience as possible. Once his collection has grown to
fullness, once the spiritual wealth has been aggregated in its entirety - it
is then that the striver immerses himself to dive down to the depth of the
sea of the infinite. Descended to the ground, what sight arises before his
inner eye?
The Indiscernible comes, the Indiscernible goes - none

discerns the Indiscernible. Then, the Imperceptible comes
and goes. Then, a person's eating and sleeping, everything
else becomes forgotten while he remains absorbed in the one
single reality whose vision is obtained at that time: the
saccidananda purusa, the Supreme Divinity embodying the
true essence of conscious bliss. The one whom we call
Uvara, the one whom we call bhagavana, the one whom we
call God - it is Him who comes to us then, invisibly, and
who goes invisibly.
The Supreme Reality enters and leaves the human body
unnoticeably - but how does it enter, how does it leave?
It enters and leaves through the vital breath. Assuming form,
once it reveals itself to me, it is then that I become
engrossed. Then, at times I would cry, at times perhaps,
excited by the experience, I would shout like a mad person,
at times I would remain silent. This inner ecstasy manifests
itself in various ways. Once it has entered one's interior that is like the deer, the musk-deer. There is one species of
6
viz. krsna sakti, the power of consciousness
Guru tattva
215
deer whose navel, when it has matured, emits a strong

fragrance. The smell is so sweet-scented that it becomes
intoxicating. In order to trace that fragrance, the entire jungle
searches and hunts through every spot, but it is not found.
Because the fragrance rests inside that deer, isn't it. If we
would realize this - the fact that the aspired reality rests
within us, then we would stop searching.
Then we would stop pursuing elsewhere that which is found only and
alone in our own inner spheres. But we are not aware of our own innate
truth, of the sweetness that rests in our own heart: fI knew not then that
it was so near, that it was mine, and that this perfect sweetness had
blossomed in the depth of my own heart'7. Once the indwelling truth is
discerned, what does the striver do? He sinks down to the ground of his
own self where the essence of essences is obtained.
An accomplished person thus remains seeking for his highest
object, but once the search has led him to the destination of his quest, he
does not hesitate to plunge into the ocean of experience. And it is this
very act of submerging which signifies the Baul's sadhana: to submerge
in one's own inner being, to become engulfed in the subtle layers of
one's own heart where the aspired divinity, where the Man of the Heart
abides. Once the diver has reached the bottom of the infinite ocean
contained in his heart, he finds himself face to face with the most
brilliant divine appearance whose radiance and lustre reaches beyond
human imagination. It is for the sake of attaining this most sublime
vision that the Bauls continue relentlessly in their search for the jewel
within man.
The Man of the Heart dwells in the heart - do search for him:
that means do dive down into the spheres of your own heart.
Immersed, look out from there as to where this cidananda
purusa of yours, where That Man as the embodiment of
conscious bliss resides. He is giving you hints, He wants to
tell you something, what is He saying? - this you will then
get to know. Such is the Baulfs theme, thus is their story.
Rabindranath Tagore, GitanjaliXX
216
Baul ph ilosophy
Such is the fundamental idea which determines the Bauls1 each

and every spiritual pursuit - it is the basic theme, the core tenor of their
spiritual quest. In order to pursue this quest, the Bauls retreat to their
spiritual sanctuaries known as akhra.
When the Bauls settle in any one akhra, in any one spiritual
retreat - in various places all over Birbhum District,
memorials of accomplished Bauls have been installed in
locations outside the villages. At the center of these spots, a
small boundary would be erected so as to prevent stray cattle
from entering and perhaps destroying something; then,
planting some flowers and trees etc. inside, a charming place
would be created. There, memorials of many of our sadhus
were established, such as Padmalochan, furthermore Ananta
Gosain, Okkur Gosain, thereafter Rasaraj Gosain. Nabani
Das Khyapa Baul - one by one. the Bauls prepared the
respective memorials. Then, once all these monuments had
been completed, for each one an individual mahotsava, a
great festive celebration would be arranged at the memorial.
These mahotsavas would be attended by all the various Baul
sadhus, who thus used to come together in one place. All of
them being assembled in one location, some examinationrelated tasks as well as some teaching-related tasks would go
on. Whatever theories - at that time the Bauls were actually
not able to obtain much education. The reason was that they
never wanted to retain any wealth or luxuries, that means
they tried to keep material objects somewhat away from
themselves. That was at that time. Then, what was their
constant inclination? They kept an attitude of humbleness, of
poverty - if they needed to eat something, they would collect
some alms and prepare their meal from that which they had
thus received.
They did, however, settle in their homes; they led a domestic
life, assimilated amidst all. Yet they would try to somehow
renounce this kind of life. They would always live in
poverty, singing while accompanying themselves on the
ekatara. When the desire arose, they would mix and socialize
with all, go around a little in everyone's company. They
iru tattva
would perform nama-samklrtana,
sing, play their
mstruments. The singing and playing would however come
afterwards. That would be whenever something to eat was
required, or when an assemblage of sadhus, of gurus, of
Vaisnavas was about to take place, who had to be served
food, for whom some festive celebration had to be arranged
- then, some money would be needed. From where should it
be acquired? This is how the Bauls would sing their songs,
in various places. They would sit at the doors of different
Vaisnava temples and sing. Or they would go to some or
other houses, collecting donations from there. Whatever was
gathered in this manner, they would put it together, and
thereafter all the sadhu-gurus would come. There are certain
directives regarding the guru-parampara, the teachingtradition as such; these directives would then be pronounced
face to face.
Voicing these concerns means that at times a disciple would
inquire, I am doing this and that, but its success does not
work out, so I want to understand its process in a somewhat
smooth, easy way. Then, the Bauls could sit together in
order to demonstrate the respective problem by means of
sadhana. Sitting together, these things would be shown whatever asanas (postures) are there, they would be
demonstrated, and then the essentials of singing would be
explained. Just as we would note things down in a diary they of course did not make use of diaries, of any written
source. Instead, they would compose songs and tell the
tenets of sadhana though these song-compositions. And
then, they would sing these songs. Singing one song, once it
was completed there would be a reply to it: if I do this, what
do I have to do thereupon? - like this. So that would then be
explained in yet another song. What was it like? - one
question, one answer; one answer, one question. In this
manner, the songs would be created.
For this reason, the mahotsavas at the spiritual meetingplaces were necessary. Mahotsava implies that however
many there are great saints, all these accomplished people
217
21 g
Baul philosophy
would meet in one place; they would sit together, there
would be an assembly in which discourses were held, there
would be mutual interaction of sadhus. Some methods of
sadhana current in one spiritual tradition would be brought
over to another spiritual tradition. We have four spiritual
traditions: Aul, Baul, Sai and Darudis. These four traditions
represent four approaches to sadhana. So all these would
then be discussed; gradually, everything would be
considered and demonstrated.
Talking and discoursing, those who would get into the
matter really profoundly, they would become complete
sadhus. That means those who are absolutely and entirely
sadhus, who have no possessions, who have no children,
who have no family relations - those are the thoroughgoing
sadhus. Of them no offsprings remain; they have no
domestic life, they have no home, they do not eat. They
might eat at times whenever the desire arises; when they
come to some devoteefs door, then perhaps whatever is
offered to them they would eat, they would accept. That
means they lead a life of mendicants, of wandering ascetics.
In earlier times, the majority of sadhus were of this type.
Thereafter, the guru-parampara developed in the manner in
which it is continued in our family, that is, the succession of
gurus within the family of householder Bauls. Up to my
father, all of them had been tyagis, had been renouncers.
That means the highest stage on the course of initiation,
instruction and spiritual development implies all the features
of a complete ascetic: wearing a red ochre garment and the
kopins, putting on the sacred thread, applying foreheadmarks, seeking alms; all these have to be observed then.
Whenever some boy was to be initiated, this would be done
in conjunction with one of the mahotsavas, and the initiation
would be performed there. It was announced that this boy is
to follow, and is following, our path of striving, and he
would then be instructed in this regard. Everyone would
the loin-cloth worn by ascetics
Gurutattva
219
come to know that he has received instruction. Once he

would have become accomplished - every sadhu who
reaches a high level of accomplishment would then earn a
title. Titles are such as 'khyapa*, 'gosai\ 'pagaF - there are
various sorts of title.9 My father earned the title of 'khyapS;
the title "gosaf was earned by my grandfather, by his father,
all of them had acquired that title. So those saints would
remain just immersed in their highest goal.
Whenever my father used to sing, he would win over those
great saints and writers such as Rabindranath Tagore who
used to love my father very much, his dancing and singing.
Actually, while dancing and singing my father would not
remain aware of himself He would become completely
absorbed in his inner world. In the same way as a drunkard
indulges in drunken revelry without maintaining any notion
of himself, falling down and getting up - just like this, such
accomplished people's singing would take them to a level
where they do not sense their own body any more. Then,
such a person might at times become unconscious; at times
people might think that he is dead or is performing an
extremely hard austerity - but it is not so. He has just
become excited. For as long as he is communicating, as he is
interacting with That One, for that long the breath and
awareness related to this world do not arise; they remain
shut. Once this condition occurs, if someone then touches
such a person, the person thus touched would just vanish.
For this reason the sadhus remained within the enclosure of
their akhra for the sake of spiritual exercise, so that nobody
could come and interfere. Throughout the afternoons when
no people were around, these aspects of sadhana would be
practiced.
What aspects of sadhanSl If I am performing aropa sadhana,
while doing so, I would move quite far away. Then I would
9
For the title "khysipS, see chapter 2, fn.8.' Gosai ('gosvamf), literally 'master of cows'
but signifying master of the senses1, i.e. someone who has gained control over his
senses, is a title adopted by accomplished Bauls as well as Vaisnava spiritual leaders.
'PagaT means 'mad' in the sense of being maddened with one's spiritual object.
220
Baul philosophy
have become disjoined from my seat, from the ground,
having moved upward. Now if somebody came and called
out to me, if he keeps calling loud enough, then perhaps at
some point the ear would turn to this world and pick up the
call - then one falls down. That means one dies on account
of that sound. This is what happened to my father. He used
to perform sadhana in such a way, ascending very far from
his seat while practicing. Whenever my father moved away
from his seat, he would rise so much that his head were to
reach the ceiling. My major wife did not know of all these
things. One day my father was sitting absorbed in sadhana,
and he had moved upward. Suddenly it had become nine or
ten o'clock at night, and in the village, nine or ten o'clock
means quite late night. So she went in and said to him, are
you not going to eat, and touched him with her hand. At that
my father just fell down - he fell and perished, in that very
moment he passed away. So all this happens within sadhana.
For that reason the presence of a co-sadhika is needed, who
keeps always watch on the seeker, who stays near him - a
person of that kind must be there. Leading a domestic life
these things are not essential; therefore, this is something to
be done outside the domestic life. But having become a
householder, if there are children and all sorts of people
around - then, what happens is that one has to lock the house
in order to practice sadhana. Once the doors are shut to all
sides, then one is able to sit silently. When they remain open,
though, there will be disturbance.
Being able to perform sadhana amidst all would of course be
ideal: if I have perhaps been looking after a few people, have
given them to eat, have talked to them, have been around
with them, have mingled with everyone in society, and
thereupon I would practice my own sadhana. For this, one
has to spare time at night. From three or four upto five
o'clock, at that time nobody will disturb. This is a very
convenient time, three to five. In between that period, no
people turn up, none disturbs. During that time, sadhana gets
fully done. This sadhana ideally includes some aropa tasks,
and practicing these, one can remain immersed in bliss.
Gurutattva
221
The sadhana practiced by the Bauls, leading to the utmost stages

of spiritual accomplishment, represents an extremely demanding task - it
is a higly complex and difficult sadhana, and yet it is very easy. Easy in
what respect? Easy means that the sadhana can be performed amidst all
as long as one is able to reserve the amount of time required to pursue
one's spiritual exercise. That is to say, all which is needed is sufficient
determination and resolve so as to set apart a certain period of time
during which one devotes oneself entirely to the spiritual search while
withdrawing from all ordinary concerns.
When is this extra time procured? Normally not during the day,
since it were little realistic on our part to expect full understanding and
knowledge of our spiritual pursuits from each and every person in our
surroundings. Disturbance of one kind or another remains therefore a
constant obstacle to sadhana during daytime. Not practicing sadhana
throughout the day, the transcendental reality can be evoked through
ajapa, through silent incantation performed in the mind without even the
need for japa or pronounced recitation, Ajapa means japa from within,
and this form of invocation can be continually sustained at all times.
The most valuable component of sadhana, however, is dhyana attentive contemplation. Why? Because it is in dhyana that the direct
contact with the Supreme Divinity is established.
Puja and rituals of worship however many there are,
excepting everything if one performs dhyana, then, doing so,
one gets to interact with Him speedily indeed.
The Supreme Reality is not reached through learning and scholarship.
The Divine Being cannot be bought with money. The Ultimate Truth
does not lie hidden in allurements and temptations of various kinds. The
most refined essence of existence is obtained only and alone through
dhyana. Through dhyana approached in what way?
Dhyana means that you first begin by reciting whatever
mantra you are personally resorting to. Sitting in one
posture, one begins to recite. Reciting and reciting, the act of
recitation gradually gets forgotten. That means one keeps on
222
Baul philosophy
pronouncing. The japa as such having been forgotten, now
as you are sitting it remains in your memory, you are
attentive towards it. Then you can see that you are
conversing with Him. You can recognize His appearance. In
whatever manner you wish to see His form, that very
manifestation comes to you. Then you sit with Him, speak to
Him, do everything. But there is no other, physical
involvement; there is no body movement at all. Then, alone
with Him - the union of the heart with the heart, the union of
the soul with the Supreme Soul: this union is taking place
then-
- and it is this union, the communion of the human soul with the
Supreme Soul, from which the most sublime, highest bliss is derived.
This bliss is cidananda, conscious bliss, that means it never
ends. And if this bliss is attained by someone, then that
person desires no other bliss. This is the utmost bliss. To
converse with Him - that means the one who has created the
universe, if I can see Him, if. I can talk to Him, and if I can
conceive myself as part of Him, it is then that I can converse
with Him. There is no question of wanting and obtaining there is nothing to be desired, there is nothing to be obtained.
17215 is the highest.
Now, when I began my life as a Baul, I took the first
initiation from my father. I began to practice Baul sadhana.
My father started me early during my childhood, explaining
what has to be done and what not, and in what way.
Continuing to practice, once I had approximately
accomplished those tasks, my father sent me to another guru.
The reason was that there were certain things which he could
not tell, certain matters about which to talk is not possible for
one's own father. Therefore he entrusted me to another guru.
He then told my other guru, Manohar Khyapa, that I had
progressed up to such and such point, and he should bring
me forward from there onwards. So I continued to practice
sadhana under the guidance of Manohar Khyapa, and from
there on I accomplished Baul sadhana by and large. At that
Guru tattva
223
point, I felt the need to learn Tantra sadhana. In order to

learn the Tantric sadhana, I took initiation from a Tantra
guru; I received the bijamantra from him and began to
practice Tantra sadhana. Thereafter I was thinking that my
heart is actually Vaisnava; inwardly I am a Vaisnava, I can
see flawlessness in this. Being a Vaisnava from within, I
desired to take initiation from a Vaisnava. So I came to Sita
Ram Omkarnath, a very distinguished saint belonging to the
Ramanuja branch, and I took the mantra of the Ramanuja
tradition. Thereupon I became a tyagl sadhu, absolutely
renouncing everything. For quite some time I continued like
this, practicing sadhana. Then all of a sudden I returned to
Shantiniketan, together with my guru. There, I was
persuaded - my father said, it is not proper that anyone
breaks away from our established way of living. Those who
follow our sadhana have to remain with us, have to lead a
domestic life according to our convention; he said we have
to live up to our ethics. So therefore, this is what I am doing
now, and I am striving to propagate Baul ethics in the whole
world.
Propagating the cause of sadhana is indeed of utmost significance
to ensure the benefit of humanity as a whole. The tenets of Baul sadhana
are universally relevant as they constitute the fundamental layer of man's
path to humanness, to humanity. Once the intentness, once the earnest
desire to proceed to a higher level of spiritual awareness is aroused
within man, he begins to move on the course of self-realization. Selfrealization, knowing one's own self implies what? - to awaken the
power of consciousness which rests dormantly at the core of each and
every human being. What is more, self-realization is inseparably
entwined with self-confidence: self-realization is essentially stimulated
by confidence in oneself, while at the same time self-assurance grows
alongwith increased knowledge of one's own self.
Self-confidence, however, is vital for any spiritual task, for any
task whatsoever in order to be accomplished. As long as one remains
assured of one's own ability to fulfill one's goal howsoever high it may
be settled, the search is meant to be successful and the aspired object is
meant to be obtained. It is but for the feeble-minded, for the one plagued
224
Baul philosophy
by doubts in his own strength and capacity to achieve, that

accomplishment withdraws beyond reach and any effort is doomed to
remain fruitless. Therefore, to know oneself and to believe in oneself, to
trust one's own heart that it is not going to mislead one, that it is not
going to fail, that it will never indulge in wrongful intentions represents
the most imperative task ahead of humanity.
If I can believe in myself, then I have become accomplished.
That means then I have acquired complete knowledge of my
own souL Upon knowing the soul, what follows next is
knowledge of others. Once knowledge of others has been
obtained, confidence in others arises. Then one cannot hurt
another person, one cannot kill a human being, one cannot
guide anyone on the wrong path; then, the fear of killing, to
slide onto the course of murder - all these will not occur.
That means wrongful acts will not happen; there will be an
urge for virtuousness. Well, once this is achieved, thereupon
if knowledge of the guru is attained, everything is joined
together into a complete whole. Once the guru tattva is fully
realized, then I think the Baul's most excellent essence has
been realized
(9)
Manusa dharma andguruvada
The Baul's highest and most revered divinity is the guru.
Respecting the guru constitutes the fundamental commandment to be
observed by every Baul. Why is it so? The process of acquiring the
knowledge of one's body is solely dependent upon the guidance
provided by the spiritual master. The guru must be resorted to if this
task is to be accomplished, and it is from the guru that one learns of the
simple and uncomplicated routes on which to approach one's ultimate
destination. If the seeker maintains in himself an earnest and intense
desire to know as well as to learn, and if this eagerness is awakened in
such a way as to grow severe and very powerful, in that case attainment
will come easily and the grace of the guru is quickly obtained. Without
the guru's grace, no object is reachable. Therefore it is said, guru krpahi
kevalam - the grace of the guru is but everything. Partaking of this
utmost grace, even the most intricate tasks cease to be troublesome and
turn accomplishable in a straightforward manner.
Baul sadhana thus signifies contemplation on the guru.
Contemplating on the spiritual master, an unbounded energy arises, and
it is through the grace of the guru that all ends are attained by means of
this limitless transcendental energy. In order to evoke the spiritual
power, it is necessary to intensify oners state of mental attentiveness.
Dhyana must be amplified to such a degree that the infinite energy is
called forth, for otherwise spiritual strength does not increase. Without
the ability to contemplate, the spiritual energy cannot grow.
Attentiveness, dhyana constitutes the vital basis upon which any activity
of the mind is stimulated. Energy is aggregated through dhyana.
Knowledge is accumulated through dhyana. Strength is augmented
through dhyana. Sadhana is brought to perfection through dhyana - it is
through dhyana, through meditation and concentrated contemplation that
all spiritual tasks are accomplished.
The germ of dhyana rests within each and every individual.
Dhyana forms the most important tool to achieve spiritual progress,
compared to which all other modes of searching are short-lived. What
does spiritual practice through dhyana imply in the concrete? If the grace
of the guru is to be obtained, the guru must be invoked./How is he
invoked? - through nama-japa, through silent recitation of the guru's
226
Baul philosophy
names. The name of the guru represents the most precious spiritual
essence, since it is the guru alone who possesses the capacity to bestow
everything. Once the guru extends his true grace, the seeker's heart
glows with unending joy, and it is this inner bliss which not only
delights the person in whom it arises, but which reaches out to a large
number of other individuals. Reaches out in what way?
This joy that comes forth is able to give joy to ourselves, and
if it can give ourselves joy, then, by means of this guru's
property of ours which is our body, by means of this body it
can grant joy to many more people.
And if these many people are in a position to confer bliss upon
yet more people, what is it that ensues? Then, humanity attains peace
through the grace of the human being. This peace reveals itself in what
manner? Whatever object man desires at any one time, if he is able to
call it forth in that very moment, then his heart remains sated with joy
and grows to full blossom. But how is this joy awakened? - through
dhyana, through contemplation on the guru. Meditating on the spiritual
master with undivided attentiveness prompts the guru to bestow his gift
in a spontaneous and easy manner. For this very reason, the BIul's
constant advice urges the striver to immerse himself in dhyana - at all
times and under any circumstances.
In whatever condition you may find yourself - pure, impure,
lying, sitting, walking - dhyana, however, has to be
sustained in every moment.
How does this dhyana become effective, how does it manifest
itself? Dhyana means to continually conceive the aspired divinity within
oneself as part of oneself. That is to say, the Supreme Reality neither
restsr outside us nor is it distinct from us. Having realized this
fundamental truth, what is the consequence? If the self is perceived as
the property of the guru, if the human body becomes identical with the
guru, then no human being is any more able to harm another human
being. Then, whenever one person is inclined to hurt another, it will
occur to him that he is about to hurt the living embodiment of his own
guru. If he loves this guru, if he places faith in this guru, man has to
contemplate on the guru. And once he contemplates on the guru, he is
227
not able to hurt that guru. He is not able to despise that guru. He is not
able to treat that guru with disrespect. Neglect, disregard - all these vices
are then bound to stay away, because the presence of the guru in each
and every human being is then automatically recognized.
All humans are indwelled by our Man of the Heart.
Therefore, if I inflict an injury on someone or if I hurt
someone's feelings, this injury reflects back on me. The
reason is, if I shout into the jungle, it is me to whom the
echo returns my words.
Contemplation on the guru, veneration of the guru, confidence in
the guru, attentiveness towards the guru implies what? - service. Once
the guru is recognized as man's worshiped divinity, an urge to render
service unto that divinity arises immediately and intuitively. The ability
to serve this divinity, however, is acquired only once the human heart
adopts an attitude which allows the soul to surrender herself fully and
entirely to the beloved divinity. Of what kind is this attitude? - it is nan
bhava, the female emotional energy inherent in the human soul, by virtue
of which the human race is enabled to tie its eternal bond with the
Supreme Divinity.
Humanity as such is not divided by castes - there are but two
castes, one is women, and one is men. These two castes
have emerged, and no further caste. Within these, one thing
is of permanent relevance: perceiving oneself as a woman
enables the human being to be always drawn towards the
guru, to always render service unto him, to satisfy him, to
care for him affectionately. Such is the task performed for
the guru. In order to serve the guru, one has to assume the
role of the woman. The male manifestation on the other hand
is what? No human being in his physical body can claim to
be a man. There is but one Man: the prime procreative
energy, the elemental cosmic power - Krsna, the one whom
we call Krsna. In such a way everyone knows Krsna. Krsna
was a human being. Out of this human being, he became
Krsna, that means he became an avatara (incarnation).
Therefore he is called Krsna. The gopis are called gopis why? They performed his service. They delighted him, and
228
Baul philosophy
in the same manner as one carefully maintains a flowergarden, just like this they attended to him and looked after
him. Regarding him as their object of adoration, they
worshiped him, contemplated on him, realized him in their
mind. And, if at any time he would not appear before their
eyes, then a condition of desolateness would arise in their
heart, a state of void where completeness cannot not be
attained.
Once such a situation determined by pure love, by flawlessness of

the soul, by sentiments of devotion is accomplished, man becomes able
to realize the power which rests in the essence of pureness: the power
which is called Supreme Power, In order to partake of this Supreme
Power, one has to adopt the gopi bhava, the sentiment cherished by the
gopis. Gopi bhava implies the constant desire to serve the beloved
divinity, to act as commanded by Him, to do whatever makes Him
happy. It is this attitude of complete surrender with which the gopis
related themselves to their lord which is essential if the soul's union with
the Supreme Soul is to be accomplished. Why? Because this gopi bhava
represents the emotional manifestation of the hladini sakti, the female
divine energy inherent in each and every human being. Krsna, on the
other hand, stands for the primal universal energy, which indwells the
human mind in the form of the power of consciousness.
Krsna is thus not a separate embodiment. He resides writhin
everyone in fragmentary portions. When does He turn into
an unbroken whole? Once He attains fullness - then He
becomes undivided. That One is the Undivided Krsna. Here,
there are no disconnected fragments. So this akhanda
brahma, the Undivided Supreme Reality, is manifest in the
vessel of a human being, that means in the human body.
Once the Undivided Whole has been split into disjoined
segments, much effort and struggle is needed in order to restore its
integrity, in order to re-instate its completeness. How is entireness
accomplished? The initial task is dhyana - attentive contemplation, and
thereupon dharana, realization. This dhyana, this spiritual absorption and
its ensuent discernment of the transcendental reality need to be
intensified in the first place. Once dhyana and dharana have been
229
amplified, what is the result? Spiritual laziness, mental sleep decreases,

and divergent thoughts disapper. Then, gradually, all inferior and
insignificant considerations move away from the mind, and-as soon as
the worthless thoughts are gone, the spiritual flow of thought is
awakened and begins to thrive within the spheres of the inner being.
It is once the stream of spiritual ideas has been aroused in the
human mind that a person grows to fulness. Whenever this fullness is
accomplished by a human being, the Undivided Krsna has come to
reside in him. And a person indwelled by the Highest Undividable
embodies what? - an incarnation of the Supreme Divinity.
Such as Rama, such as Caitanyadeva, such as Buddha, such
as Ramakrsna - all of them were avataras. Avataras in what
way? They were but humans - at first, they moved amidst
human beings, roamed about, talked, associated with
ordinary people. But while doing all this, they were able to
call forth their awareness of that Krsna who lives within us
and to comprehend in what way that Krsna is to be
sustained Just as when I go to a temple - it is after purifying
myself by taking bath, gathering all the necessary ritual
utensils and keeping my heart pure that I can enter the
temple. In the same way, if I can maintain the purity of my
body, if I am able to retain the immaculacy of my heart, then,
once I get to discern the imperceptible Krsna who abides
within me without that I recognize Him - once I get to
discern That One, then I realize that in the manner the Krsna
of the temple behaves, just like this the very same Krsna acts
within our inner temple.
So why then do the Bauls not go to temples and mosques?
Because, having realized the fundamental truth of the divine presence
within all beings, they know that their God resides in their inner
mosque, in their inner church, in their inner temple. The ultimate
authority of this inner temple as the divine abode is acknowledged in
one way or another by all religions, no matter in what type of manifest
sanctuaries the respective faith is practically professed -
23 0
Baul philosophy
The rich build temples to Siva,
what shall I, a poor man do?
O my lord! my legs are the pillars,
my torso - the shrine;
an my head - the golden pinnacle!
Things standing shall fall,
but the moving ever shall stay!l
- hence the Bible's reminder to the human being to recognize his own
divine essence: Do you not know that you are God's temple and that
God's spirit dwells in you? ...For God's temple is holy, and that temple
you are'2.
If the divinity has been awakened in the temple of the heart, then it
is but an easy task to evoke the divinity that abides in the sanctuaries of
human society. Institutionalized religion serves but one purpose: to unite
people in their spiritual striving and to direct their individual aspirations
into a single flow of spiritual thinking.
It is for the sake of bringing all people together, for the sake
of making them commingle, for the sake of calling them into
an assembly that these temples have been created. Temples
and mosques, they are common meeting-places. Just as in a
mosque all people are jointly performing namaz, worshiping
God, in a temple, worship is rendered jointly by all In a
prayer assembly all people come together to say their
prayers, that means like in the church where people pray
together in an assembly.
When prayer, when worship, when thoughts of faith and devotion
are thus commingling, the effect of every individual prayer becomes
multiplied on account of the singular direction taken by the spiritual
current in which all thoughts come to confluence. And wherever such a
conflux is created, the location emits an atmosphere of emotional
oneness on account of which the spot ineffaceably turns into the
gateway to a higher spiritual realm.
Basavanna, Vacana 820

2 1 Corinthians 3.16-17
Manusa dhanna and guruvada
231
That means when all Krsnas are brought together in one

spot, then fullness arises in that place. Once fullness is
achieved, the location becomes a tirtha ksetra, a center of
worship and devotion. Just as we call Vrndavana a tirtha
ksetra. Just as we are talking of Gaya as a tirtha ksetra - at
Gaya there was a demon called Bali to whom Narayana
gifted this pair of lotus-feet3; therefore Gaya has today
turned into such an immense pilgrimage spot.
In the same way, wherever people unite to strive jointly for one and the
same noble spiritual aim, the place becomes sanctified with grace called
forth by the harmonious concord that melts the strivers1 souls into a
single whole and makes them advance in complete unison.
In order to evoke and establish a singular orientation of his mind
towards the ultimate objective, man retreats to the remotest corner of his
home, or to the jungle, or any other secluded place where he finds the
peace and tranquillity needed to devote himself fully to the task of his
sadhana. For what purpose does a striver immerse himself in his
spiritual practice? - for the sake of attaining to the aspired divinity. Who
is this divinity? The sought-after reality is none other than manfs own
inner self. The property of the divine is man's property: the divine
presence rests within man as his own infinite essence. To realize and
comprehend this simple yet existential truth of being, however, sadhana
is indispensable. Be it practiced on hills and mountains, in houses and
homes, in temples and sanctuaries - wherever performed and in
whatever manner approached, sadhana knows but one goal: to
apprehend the Man of the Heart, to recognize the inner divinity.
Someone says he attains to Allah, someone says he attains to
God, someone says he attains to Krsna, someone says he
attains to the lord - it is but one and the same Supreme Reality, known by a multitude of
names and worshiped in a variety of manners, which is aspired and
attained by humans anywhere and at any time. And this single,
3
The Caitanya-Bhagavata of Vrndavanadasa Thakura (Adi-khanda, 12.36) recounts in

this context, boli-gire avirbhavhoilo je coron... - 'those feet that shone forth from
King Bali's head...1.
232
Baul philosophy
undivided Divine Being is who? - it is the divine within man. It is the

divinity residing at the core of the human heart which dwells in all the
different currents of thought emanating from the hearts of many
individuals.
Man, however, does not know in what state his heart will remain
at the time when the divine energy is aroused in him. A devotee entering
a temple or a mosque, or any place of worship for that matter, brings his
heart fully in line with the transcendental vibrations that permeate the
spot, and his individuality dissolves in the larger whole of assembled
spiritual unity. Thus he partakes of the sublime essence of pureness
resting in every single soul, in every single emotion, in every single
thought merging into the conflux of devotional streams. Now, if man
wishes to create that very conflux of spiritual currents within himself,
what does he have to do? - he needs to discern the divinity seated in the
temple of his heart. And to realize and worship this divinity constitutes
the highest quest of Baul sadhana.
The Bauls profess no separate religion. There is no distinct
spiritual branch known as Baul dharma. Rather, Baul thinking
constitutes a philosophy, a darsana.
I do not call it Baul dharma. Baul is a darsana, It is a
philosophy. It is called a tirtha ksetra. A human being is a
tirtha ksetra.
In what respect does a human being constitute a tirtha ksetra, a spiritual
center? Within him, all spiritual currents come to confluence at the shrine
of the inner divinity. The human being is thus indwelled by an immense
concentration of divine power, and it is by utilizing this divine energy in
its entireness that humanity has been able to advance up to the stage of
spiritual development mankind has reached today. It is owing to his
inherent divine strength that man has ascended to the level on which he
is now moving, and it is for the sake of this very power that the most
refined thoughts have entered the sphere of human consciousness.
Subtle thinking was not there at the time when the human being
originated. Rather, man's thoughts became refined very slowly and
gradually throughout the course of evolution. It is to the degree to which
233
refinement is achieved that the flow of thought can grow and deepen. It
is to the extent to which man thinks that his mental capacities increase.
Therefore, thinking constitutes man's primary mode of contemplation,
his foremost and most excellent manifestation of dhyana. Dhyana means
to think, to contemplate by thinking - by creative thinking.
Take for example a computer. The one who invents a
computer contemplates on it, day and night. Thinking and
contemplating, he has achieved so much success that in
today's world everything can be obtained while just sitting in
one place. So in this way, such an inventor represents an
avatar a. The one who is able to perform such tasks is not
perceived as simply a human being. This human being
embodies a divinity.
What is it that accounts for the divine nature of the intelligent
human being? It is the power of consciousness which has been fully
awakened in such a person. Human beings are of three kinds according
to the state of refinement of their perceptive faculties: inferior, middling
and superior.
Among the three types of humans 4 - maims, minus, manhus - the one who is indwelled by conscious awareness
constitutes the ati-manusa, the Superhuman Being. Such a
person cherishes the most refined thoughts.
In order to accomplish these most sublime thoughts, the Bauls retire to
their spiritual retreats, to the akhray and become absorbed in singing, in
contemplation, in realization, thereby establishing an inner contact, an
emotional link with the Supreme Reality. The spiritual chord is essential
if the subtle mental current is meant to grow to strength and fullness.
How is the spiritual bond tied? - through meditation, through dhyana.
Dhyana enables man to interact with the Divine Being on an equal level
of mutual giving and taking. This reciprocal spiritual exchange

represents the Baul's highest and most demanding task.
That which we perceive as Baul today - Baul-gana, playing
musical instruments, dance -, this is not the true essence.
4
cf. chapters, fn. 11
23 4
Baul philosophy
These are outer characteristics. Inside, there is the sadhana self-realization through sadhana. That which rests within me
- the Purna Das who is me, the inner Purna Das, the Puma
Das who speaks: once fiat Purna Das is gone, this becomes
a dead body which has no more value. For the sake of
realizing the one who has gone, one becomes a Baul. And
for the sake of knowing that one, one goes mad. Therefore,
the Baul acquires the title of'khyapS.
That is to say, the Baul is mad in search of his inner divinity, he

becomes crazy while pursuing his ultimate quest of union with the
aspired truth. The Bauls remain in a state of spiritual excitement, of
complete emotional absorption in their constant effort to discern the Man
of the Heart and, having perceived Him in their own inner being, to
bring the Supreme Man closest to themselves - and it is on account of
this earnestness whose spiritual fervor cannot be exceeded in depth and
intensity that an accomplished Baul earns the title by which he is known.
Of what kind is the excitement experienced at the touch of the divine?
Just as the bee becomes immersed in the flower while tasting
the nectar: drinking and drinking, meanwhile the sun sets
and the flower closes its petals, but the bee cannot
understand that he is getting trapped inside. The bee has
been shut up in the flower, but he remains excited at
obtaining the nectar - drinking, tasting, again and again. So
the Baul is like this - once having entered, he keeps drinking
the nectar. Indulging in nectar, once he partakes of it, there is
no way of escape. He becomes enclosed. Locked up, even
so he spares no thought for death or survival; there is but
one single thought in his mind: I have obtained what I have
longed for. And therefore I want to acquire it, get fully into
it; at that time, I do not wish to let it go.
Thus is the Baul's creed, thus is his path, his thinking - and his
preaching. To pronounce his message, the Baul always articulates
himself to others through his songs. Why? Because singing is teaching.
The Baul's songs contain his advice and instructions to guide his fellow
human beings on the way towards self-realization and spiritual
accomplishment. In his songs, the Baul verbalizes his spiritual
235
experience: whatever he has done, whatever he is doing, whatever he

will do, it is told through the songs. Just as the function of poetry, of
literature is to describe the one or other situation that may have occured
at any one time, the Baulfs medium of expression is his songs. When
does the emotional essence of the song enter the Baul's heart? It is
aroused once the Baul becomes engrossed in his singing, once he fully
submerges in the song by the very act of rendering it.
Diving to the depth of the melodious ocean, what is it that the
singer encounters? There, the appearance of the most sublime
transcendental presence arises before his inner eye. This appearance is
of what kind? It is experience - spiritual experience, the emotional
experience of the sweetest of all cosmic realities. The Supreme Divinity,
having descended to the striver!s inner spheres, does not announce His
coming through words. God is not going to say, look, I have arrived.
This presence is perceived only and alone through experience. And in
order to activate the power of experience so as to become able to
perceive the arrival of the Supreme Reality, one has to perform dhyana.
Contemplation means to gather all streams of attentiveness into one
single flow of experience.
What is it that enhances dhyana and renders meditation effective?
The sacredmost substance at the basis of all spiritual activity is the name:
the name by which the Supreme Divinity is invoked and called forth
from the spheres of the unknown to settle right at the core of the human
soul. Incantation, nama-japa, uttering the divine name and addressing the
guru in silent prayer constitutes therefore the most imperative task if
contemplation is meant to be accomplished in its entireness. It is upon
reciting the name, persistently and attentively, that the sublime essence is
attained. And once arrived at the shore of the cosmic ocean from which
the liquid of liquids is procured, the striver finds that the ultimate
essence is boundless, is inexhaustible like the ocean itself.
That means I simply take a pitcher and fill the ocean in it this is not going to work. Why not? Because the ocean is
abound with water. At any one time I can go to fill water
from the sea. But trying to exhaust the water of the ocean,
one has to exhaust the water in the rivers that flow towards
it. Just as one speaks of seven oceans and thirteen rivers, in
23 6
Baul philosophy
the same way seven oceans and thirteen rivers rest within us.
These oceans are entered upon traversing the thirteen rivers.
In order to apprehend the path that leads to the ocean of the

Infinite, contemplation of various kinds and directed at different aspects
of the multifarious reality becomes essential. Dhyana is the boat that
takes the striver across the rivers of searching to the realm where the
aspired divinity resides. This indispensable vehicle bears many shapes
and is known by different names - just as, in the actual meaning of the word, we speak of
guru dhyana, of govinda dhyana, of gita dhyana, of iiva gita
dhyana, of mai dhyana, of mai mangala dhyana, like this
there are many varieties of dhyana - yet all contemplation leads the seeker ultimately to one and the same
destination. What dhyana is it that the Baul resorts to? In what boat does
the Baul traverse the river merging into the ocean of transcendental
experience? The Baul contemplates on man, on the human being. In the
same way as the numerous names and manifestations of the divinity are
called forth by dhyana, by contemplation on their respective shapes, in
that very manner the Baul meditates upon his highest divinity who is
man. And it is that Man whom the Baul searches and obtains amidst all
humans.
Which is the quality that raises the human being to the level of the
Supreme Divinity? What feature is it that endows man with the spirit of
the Infinite? It is the fullness of divine energy which rests at the core of
each and every individual. Man is indwelled by the very same creative
power whose imaginative play reveals the universe in ever new shades
and manifestations.
My guru used to say, look, a human being is able do
anything. Why? Because all powers are immanent in man,
and machines of all sorts exist within man. What one has to
learn is to operate these machines: which machine to start at
what time, which are their respective functions. There are so
many things that can be accomplished by a machine - just
like the computer I mentioned: these computers that we have
237
today, through them but anything can be done. One can

calculate, one can get to know a country, from there one can
destroy a country, and again one can restore a country to
new life. So if all these things can be done by just a little
manipulating the computer, then why should this not be
accomplished within man, through dhyanai The human
being is but the same machine, isn't it? In man rests this very
machine. What a big, powerful machine dwells within us!
So why then should we not achieve our goals? Our doubts
mean only that we do not have faith in ourselves. Whenever
we sit in contemplation, it is through dhyana that the
machine is operated. While operating it, perhaps at one point
we press a switch. To press a switch means what? - to
practice pranayama. This is called pressing the switch.
When all these things are exercised properly, then, by way
of the various functions, something is being created.
However, I myself have no part in it Science has been
created out of the human being - but science has not created
the human being. It was man who invented science. In order
to do so, man had to inquire, to think, to reflect. Pondering
and contemplating, his effort became fruitful, hence a
worthwile, superior thing emerged. But to obtain something
which is yet more superior than the superior, one has to
create a human being. It willbe possible one day to prepare a
human being by means of a computer. Why is it going to be
possible? Because of that power which exceeds any power the Supreme Power which rests in us.
This Supreme Power means what? - Krsna. The Supreme Power is
consciousness. Once the human mind is awakened to consciousness,
man can accomplish but everything.
Immersed in contemplation, the Baul does thus nothing different
from operating a computer while sitting in a fixed place. But his is the
most intricate of all machines: the computer embodied in the human
being. Therefore, if the Baul's sadiana were properly observed by all,
what would be the ensuent effect? All humans would become one, and
peace were to descend on this earth. Then, the whole world would
23 8
Ba ul philosophy
worship man. Because it is in man that everything is attained Because it

is in human form that the Supreme Divinity reveals Himself.
Just like Jesus - he was a small child. He grew up. Him
having grown up, we have now established him as Jesus
Christ. We say Jesus Christ - and here, we say Krsna. Here
is the child Krsna, there is Jesus Christ5 - it is but one and
the same reality, there is no distinction. Allah, God - there is
no difference. Hara, Hari - they are not distinct. They are all
one - one and the same.
So why then the distinction of names, of appearances?
It is us who make these divisions, our thinking. Just as
when we take one sheet of paper after the other and type on
them, one by one. One chapter is finished; from there, a new
chapter begins. It is exactly in the same manner.
That is to say, just as the chapter is too long to be written on a single
sheet of paper, the Supreme Reality is too vast to be contained in a
single name, in a single shape, in a single manifestation. Our task,
however, is to read the chapter in full, hence we have to turn all the
pages of the book. A book never consists of a single page; rather, it is
composed of a multitude of pages joined together to form a single
whole. Writing the book requires thus effort page by page, chapter by
chapter, and this effort means what? - sadhana.
Sadhana functions in this way: one chapter being completed,
thereupon the next chapter is prepared. Once that chapter is
finished, again the next chapter follows - like this. But while
we keep doing this, a certain historian is always around who
spreads a virus to destroy our machine.
Which is the virus constantly threatening the smooth performance
of the human computer? It is passion, it is desire: kama and kamana.
These are the viruses. Once these viruses get to enter -
- an etymological play based on the phonetic similarity of 6'tfu krsna (the child Krsna)
and yisu khrsto (Jesus Christ) pronounced in Bengali almost identically
239
- one is lust, one is greed. I want to acquire, I want to obtain

more, to take more, to eat more - that means this is a virus. It
tnes to finish off the computer. Passion means physical
desire: today I have been with one woman, I have been with
another woman, with yet another, again I want another consuming and consuming, it reaches a stage where this
becomes a disease. That means a virus is a disease, isn't it?
So once it has entered, it ruins the computer. For as long as
it has not completely destroyed it, for that long this virus will
not leave.
How can the virus be stopped? How is it blocked out, how is it averted
in the first place? Through sadhaniL Through guru-dhyana. Sadhana is
the anti-virus application effective inside our computer. Contemplation
on the guru is the disinfectant program run to strain out all filth and
infectious elements. Once the guru moves into the center of man's
attentiveness, the polluting influences gradually disappear, and no dirt,
no virus can gain access to the subtle mechanism within the human
body.
Then, mental strength is developed, and the seeker's mind gets
shut up to all four directions. That means the doors of the mind are
blocked in such a way that no virus can enter. To keep destructive
factors out, however, one must be able to recognize, to distinguish these
harmful influences. One has to know that they are not allowed to enter,
and why they are not allowed to enter: in order to prevent them from
pursuing their evil tasks. If devastation is to be averted, then the
preventive power needs to be stronger than the destructive power. It is
only once the constructive force dominates that the malignant energies
fail to unfold their disastrous potential.
Therefore, the Baul remains cautious at all times to sustain the
preventive power in himself. It is for this purpose that he engages in
meditation and realization, not thinking or reflecting on anything else.
The Bads never used to go for big education. Why not?
Having obtained education, one has to pursue a profession.
Having passed a B.A. one needs to find a good job. Having
passed an M.A., one gets a suitable employment or becomes
240
Baul philosophy
a professor. Or a scientist, or a lawyer, or whatever. But the
knowledge is acquired by borrowing. Someone has carefully
prepared and written something new, so one reads it, and
after reading produces yet another new book. On that basis,
one would see what respective themes have been dealt with
and then writes yet again something else. But this is not Baul
sadhana. No sadhana functions like this.
In what way does sadhana function? Sadhana implies to create a new

thing out of one's own spiritual efforts. It is not by gathering existent
ideas and illuminating them from yet another angle that sadhana is
accomplished, but rather one has to call forth the eternal truth from the
depth of one's own heart. That means, this is something new, something
original which is obtained upon striving and searching within oneself
rather than by picking up the facts retrieved by others. As much as one
is able to expand this spiritual property, that much its fruit increases.
Expanding and increasing, accomplishment is attained.
Once attainment has been achieved, once the striver has become
accomplished, he feels no more need for anything besides the infinite
reality which has thus drawn near. And once all ordinary aspirations
cease, once all worldly desires vanish, no virus arriving from
whatsoever direction is able to enter an accomplished personfs mind and
undermine his spiritual endeavor. In order to gain immunity against
disturbing influences, however, cautiousness is vital.
Therefore it is repeated over and over - caution, caution
again, caution once more. That means over and again one
has to be cautious. The reason is, there is a treasure that rests
in you. You have everything within you - treasure, wealth,
riches, everything is stored in your interior. If you happen to
be even slightly heedless, keeping the door open, then evil
elements will enter. These nine doors of ours - nine doors,
sixteen locks, which door's key have you lost?-, so we have
these nine doors, that means the nine inlets and outlets of the
human body. At any one time, entry can be made through
any one of these. Which one of them has the most power?
Number one is the eyes: these two eyes are the most
powerful. They see something, and thereupon greed enters.
Manusa dharrna and guruvada
241
Thereafter covetousness enters. Then the tongue becomes

active, the ear hears something, slowly-slowly hate arises and so forth; gradually and steadily everything gets ruined.
In order that this may not happen, the senses have to be subdued,
have to be brought under control Command over one's sense faculties
manifests itself in what manner?
The eye sees, alright, very nice, a beautiful thing - but it does
not occur to me that I want to possess it Yes, I have seen
something beautiful - but this is it. Do look at the beautiful,
do adore it, do anything with it - but do not covet it!
Covetousness means desire, greed - kamana. Desire must be
renounced.
Greed must be abandoned, and the very act of abandoning presupposes
readiness to fully renounce everything. As soon as man is able to
abstain from whatever may appear alluring or covetable, as soon as his
heart is purified from all possessive strains, no harmful effects that may
appear from one direction or another can touch him any more. To
maintain this state of insusceptibility constitutes the Saul's permanent
and most important task.
It is the sentiment which rests in the Baul's heart. This is the
Bauls' sole viewpoint, an this is their key - the key to the door of the Infinite.
Within man, everything is obtained. The most precious spiritual
treasure, the gem of existence rests nowhere else than at the bottom of
the human heart. It is in man that the formless assumes form, that the
infinite unites with the finite, that the unmanifest reveals itself in visible
shape. It is through the medium of the human being that the allpervading transcendental energy turns active as human consciousness.
Therefore, it is in man that the Supreme Being manifests Himself tipie
and again to enlighten the human soul and illumine the path to the
ultimate destination of the human quest.
242
Baul philosophy
Here it is said Worship man, serve man in man, LordHari lives forth.
The roamer of the universe assuming human form,
in aeon after aeon is He revealed.
That means He is revealed but in human shape. He does not
emerge in some distinct manifestation. Now it is said As a human, Gaura Hari has become incarnate,
bestowing the gift of love on all beings.
Whenever He descends, He has come but for the sake of
accomplishing man's uplift, for the sake of gifting something
to humanity, for the sake of proclaiming His message to
mankind. He speaks to people in various ways, trying to
make them understand. It means That Man exists amidst
humans. One human manifestation vanishes and yet another
human manifestation comes forth to convey the divine
message and to make man properly comprehend. The
manifest divinity guides man so as to avert decline and selfdestruction of the human being; therefore He advises people
to follow the guru, to converse with each other; to keep
virtuous company, to always direct their thoughts at Him. So
what happens then? The one who preaches thus gradually
assumes the color of the Divine Being. This is because
whatever reality one contemplates upon, doing so again and
again one becomes very much drawn towards that reality,
and it becomes very easy to merge into that reality. For this
reason it is said about God ...in mm, Lord Hari lives forth.
In human association, in the gathering of humans
submit your life at the feet of man.
Attaining the Supreme Being in man
arises the vision ofRadha-Syama.
243
When does man attain the vision of the Supreme Being? once he gets to know, once he realizes himself. If man is
able to find himself, to recognize that he is a human being if this can be apprehended, then man will never ever inflict
pain or suffering upon another human being. Then, man gets
to see that the same divinity who dwells in him rests in the
other person. So if I destroy that other divinity, then the
divinity within me will be destroyed. Then, what is the need
to worship my God, what is the need for contemplation, for
realization? Then, such a person has arrived among the
animals. One animal kills and eats another animal. For each
animal, there is another animal that serves as food. An
animal kills and eats an animal, and is itself killed and eaten
by another animal. This is their nature, and this is their task.
But man's task is to realize the human being, to know the
human being, to worship the human being, to contemplate
on the human being, to uplift the human being to the utmost
extent - and to be always concerned about the human being,
about man being happy, about all humans on earth living inprosperity, in joy, in peace.
Therefore, man's noblest task is not restricted to just one place.
Everywhere in the world, the Supreme Man performs His divine acts
amidst all and for the sake of all. The Ultimate Being dwells within all,
but is not indwelled by anything. So if man aspires to enter the Infinite
Reality, if man wishes to unite with the Supreme Divinity, he has to
contemplate. He has to reflect upon the Divine Being and to direct all his
thoughts towards the object of his meditation, single-mindedly and
undividedly. The divinity as such, however, rests within all, in
everything, in every single manifest reality. What man perceives as
divine, as superior, as extra-mundane is nothing but his own innate
spiritual power, the extension of the cosmic energy settled within man
and revealed as the human soul.
Our divinity whom we call God, He is Man: that Man who
exists in us - our soul. As long as the soul remains - once
the soul departs upon merging into the Supreme Soul, then
this Purna Das has no more worth. Then, that Purna Das is
walking away. So therefore one has to practice those ways
244
Ba ul philosophy
of sadhana by which that Puma Das is kept back, is realized.
This is the Bauls1 sadhana.
The sadhana by which self-realization is accomplished is no

simple task. Its tenets are most intricate and their comprehension
requires a high level of mental awareness and sensitivity. Their inner
essence is therefore accessible only to those who have accomplished a
sufficiently advanced degree of spiritual perfection. Since the Supreme
Reality can be apprehended in its transcendental presence only once it
has been discerned as the divine within man, self-realization is vital for
the emancipation of the human soul.
With regard to the vision that arises upon realizing, it is said Not even once did I see that one there is a place adjacent to my home
That means some person resides next to my home. I do not
recognize him, I have not seen him, have not realized him.
That person comes and goes, walks around in perfect unison
with me, yet I do not see him. I am blinded with luxuries,
with all sorts of things, with all kinds of people around me; I
do never more than just pass my time. But that which is
within me, this I am not even trying to recognize. I am
seeing my father, mother, brother, sister, my son, my wife,
my family, my everything - relatives and so on; for the sake
of recognizing them all I go crazy. But myself - I am not
recognizing myself The one who recognizes that\s the Baul.
Self-realization is the Baul's path to his inner divinity. It is for the
sake of realizing his own self that he becomes a Baul. It is owing to his
ability of comprehending his own soul that he qualifies as a Baul.
Those who have realized it, those are the Khyapas among
the Bauls. Therefore it is said about the Khyapa The madman has gone mad,
in madness, excitement arises the madcap is a book of many colors.
245
Many colors means he can visualize the Supreme Reality in

a multitude of shades, of appearances. Sitting in a single
place he can see everything.
What is it that enables him to obtain a vision thus complete and
comprehensive? It is his capacity to comprehend the human nature. A
person who contemplates on man is in a position to recognize the human
faculties in their entireness, knowing what any one human being is able
to achieve and what not. And this is the core signification of manusa
sadhana, of sadhana whose principal object is Man: to acquire full
knowledge of the human being in all apects and from all angles.
Immersing himself in thoughtful reflection while sitting absorbed in
dhyana, man's attentiveness is aimed solely at the human being, at the
features and functioning of his own human manifestation.
If man retains his concentration focused at his inner being, he
gradually succeeds in entering the spheres of the spiritual body layer by
layer, store by store. Traversing one store he ascends to the next higher
level, and thereafter to yet anothej store, and so forth - one by one,
slowly but steadily the successive stores are explored. The topmost store
where self-realization is accomplished, however, is reached only by
those who have been able to pass through all the preceding levels.
Having reached the store where Man is realized, one finds
that among crores and crores of humans perhaps one crore
are able to attain this highest knowledge of the human being.
Or perhaps only one lakh among them would attain it. The
others remain on the level of animality. Just as one animal
eats another, such people would beat others, would fight
with others, would kill others. That means they move amidst
the animals; they do not arrive in the human realm. There,
among those crores and crores of people, as I said, perhaps
one crore would reach. If not, then one lakh - that is to say, very few compared to humanity as a whole.
But those few who possess the capacity to enter the realm of
humanness, of human thinking, of human ethics, of human experience those are the ones who have acquired knowledge of themselves. Those
246
Baul philosophy
are the ones who have had the vision of their inner divinity. Those are
the ones who strive for the realization of man. Those are the ones who
discern the human being, who contemplate on man, who realize the
human essence and worship Man as their sacredmost divinity. And it is
by associating with those accomplished seekers that man becomes man,
that man turns human himself.
Becoming human, returning to humanity, what is it that arises in
the heart of man? Then, faith comes forth, devotion comes forth, love
comes forth, affection comes forth. Then, man becomes able to love - to
love from within. The capacity to love is attained when? - once passion
and desire are gone. For true love is free from desire.
It is once desire and lust do not persist any more that man is
able to love. If covetousness stays on, love does not remain.
Then, for as long as I am obtaining, love is there. Thereafter,
if I am not obtaining any more, there is mutual fighting in
many ways, mutual killing and scuffling.
Therefore, covetousness must be abandoned. Greed and desire must be
given up. Possessive intentions of any kind must be abolished.
Abolished in what manner? - through sadhana, through self-restraint
and inner control It is upon exercising complete command over one's
inner self that the notions of wanting and receiving disappear all by
themselves.
And it is once the question of desiring and obtaining has been
reduced to permanent insignificance that love is born: love emanating
from the innermost depth of the human heart, love which is pure, which
is flawless, which is genuine.
Therefore, without love, Nandalala is not attained - it is this
love which is needed, that which is called visuddha prema:
very pure, immaculate love - love which is sacred in its subtlest, most refined essence. And this
purest of pure acquires its holiness by virtue of complete absence of
possessiveness. If wanting and gaining stay nowhere near, which is the
emotion that upholds the most sublime substance of love? - adoration,
and surrender. Adoration of the holy of holies, surrender to the most
247
beloved divinity. It is an emotion whose current flows entirely

unpollutedly, without material intentions ever able to merge. It is an
emotion in which the object of love
is of such kind that I wish to partake of it at all times by
keeping it before my eyes. That is my most worshiped
divinity. But if I wanted to have it mingle with my body, if I
wanted to possess it in the way of an ordinary utensil, of a
cloth which I am utilizing all the time - then it has no more
value. Why not? It is but a material object It is perishable, it
will be burnt, will be destroyed. There is a bit of love, which
will be gone little later. Therefore, that which does not
vanish - the indestructible, that means that which does not
break, which does not decline: this love and this affection is
cherished by the Bauls. This love lives forth within the Baul.
The purest, sacredmost essence of love, however, cannot be
discerned with worldly eyes. The sweetest of all liquids cannot be tasted
with ordinary senses. Love in its true flavor is experienced only once it
is awakened from within. Arousing the subtle reality constitutes a task
that is not accomplished unless one has fully purified one's inner being.
The one who has no experience of love is not entitled to describe its
manifestations, yet if he does, the outcome will be utterly despicable.
And it is for this very reason that wrong notions about the Bauls and
their sadhana have been spread by those failing to realize the true
spiritual essence that rests at the heart of the Baul sadhaka.
Just as I said already once before, many people claim that the
Bauls resort to intoxication, that they pursue sadhana under
the influence of intoxicants. No! Intoxicants may be
consumed to show off before the people, to assimilate with
society. But the Bauls use no intoxication in their spiritual
practice. Well, again many people assert that the Bauls
perform sadhana through sex. It is not so, this is absolute
nonsense. The one or other person may have taken such an
opportunity while it came on his way, but this has nothing to
do with sadhana. Here, one has to contemplate after
renouncing all passion and lust and desire. If one reflects
like this, having abstained from everything, then why should
248
Baul philosophy
there be again desire to possess? The Baul does not do it for
the sake of gaining.
The Baul does not perform sadhana for the purpose of obtaining.
The Baul does not love for the sake of possessing. To the contrary flawless love is selfless love, it is love determined by surrender, by an
urge to renounce everything and all only to submit oneself at the feet of
the beloved one. Therefore being a Baul, having experienced the most
sublime essence of love, one has to renounce. It is by abstaining from
desire that one attains to the object of one's love. The beloved divinity is
attained through love - and that means one has to love the human being
in whom this divinity resides: one has to love oneself, one has to
establish confidence in oneself, devotion, faith. That which is evoked
through faith cannot be accomplished otherwise.
If someone thinks to easily obtain an object of faith, if I were
to reach out to it easily - this does not work. The essence of
faith must be upheld. The property of faith cannot be lost.
None can destroy the property of devotion. Therefore, this
our property of devotion - the divinity resting within us - has
to be sustained at all times in what manner? - just as one
keeps the deity in a temple: like this, one has to maintain
one's body.
If the divinity in whom we believe abides within us, we have to
believe in ourselves. Once man has acquired faith in himself, he will riot
allow his heart to yield to suffering.
There is something which I did not obtain, hence I suffer that will not happen, One gets away from it. That thing does
not belong to me, and I am not entitled to it, because I am not
moving on the level where it is acquired. I am settled on a
higher level than that. If one thinks like this, then all worries
will go.
As long as one remains acting on a higher level than the material reality,
temptation will not arise. Why not? Because there is no question of
looking down. Moving at a certain level, one's glance has to rest on the
same level. The one who has ascended to the topmost store, therefore,
249
sees nothing other than the Supreme Divinity. And to reach and sustain
oneself on this uppermost store represents the quest for which the Bauls
strive through their sadhana.
Traditionally, the Bauls may not have been able to take education
or to study, receiving knowledge thus only and alone through the
medium of their songs. Yet the knowledge which indwells the Baul
exceeds all knowledge. The BauFs knowledge is boundless, because this
knowledge is not borrowed. This knowledge is not attained by
appropriating, but by renouncing. This knowledge arises once the guru
extends his grace.
That means, guru krpa hikevalam - through the grace of the
gum, it comes. So if it is bestowed through the guru's grace,
then it is an added treasury. It is no limited store-house, but
an inexhaustible treasury. If it remains inexhaustible, then all
this taking something from here, taking something from
there, gathering some nectar from this flower, from that
flower, mixing it together into honey, straining - this is not
the way to do it. The strainer is already there, a very big one,
and there is excessive honey. There is no need to add any
more.
There is no necessity for producing what exists already in plenty.
Rather, man's efforts become meaningful once he is able to retrieve the
treasure that rests at the core of his heart, the gem which is found at the
bottom of the cosmic ocean contained in the human vessel And
therefore, the Baul immerses himself in his inner self again and again,
descending to the depth of his heart to find himself face to face with the
Man of the Heart at the shrine of the Infinite.
Therefore it is said Dive down, my heart, plunge into the sea,
But if you submerge in passion, love is not found. Why not?
When desire stays on, there will be no love, nor would there
be the sentiment of the Vraja gopis. The gopis of Vraja were
250
Baul philosophy
not possessed by passion. They had no desire. Theirs was
but one concern: that our Krsna is keeping well; it is on
account of our Krsna alone that we are able to do everything.
So one day Lord Krsna decided for Himself, let me see
whether these gopis like me, or whether they like love.
Being women, they might perhaps be inclined merely
towards love as such, so let me see what they want physical love or pure love. Or me; let me see whom they
love. So while walking, suddenly Krsna's head began to
ache. His head was aching, and all the cowherds would say,
this headache is not going to stop, there is no remedy for it What does that mean? They said, it is severe, he will die. What? Our Krsna is going to die? Why? They say, there is
no cure. - No cure means what? Now they say, there is one
remedy - if a little dust from the feet of all the gopis is
applied to his head, then Krsna would get well. At that, the
gopis said, oh really, is it true? Yes, was the reply. So they
said, alright, take the dust, and quickly they applied dust to
make their Krsna recover. They did not worry, He is our
lord, He is God, if we apply the dust from our feet it will be
sin, our body will be destroyed and we will not obtain
deliverance. Such was not their attitude by then. Their only
concern was that their Krsna be well.
That means theirs was completely pure love - viuddha
prema, flawless love. In this, there is no passion, no desire,
no lust. They wanted Krsna. The supreme transcendental
energy - that Krsna they aspired. Thus they felt no need for
anything else. As long as this unconditional love does not
arise, God is not attained. In order to attain to the Supreme
Divinity, one has to become dispassionate like this; then, He
is attained. Because one has to relinquish one's everything in
Him. It is then that He will move about in our inner spheres
and bliss is experienced within ourselves. However many
there are shades of bliss, all these will then be aroused in us.
Then, He will try to give. Because He realizes, without Me,
that person will not go on any other path. That person will
Manusa dhanna and guruvada
251
not think of anything else. That person wants nothing from

anyone else - whatever he wants, he wants it from Me. Then
His responsibility arises. Once responsibility is called forth,
He will take care of everything. Just as when I keep sitting
here in this house - the whole day long the people around me
will enter, time and again, bring something to eat, bring tea,
some water, some whatsoever, so that I remain healthy, that
I stay well. This is what they are concerned about.
In the same way, God cherishes such concern for His lover,
for His devotee - that means a flower, this flower has to be
maintained beautifully. If I squeeze the flower it will
crumble. If I destroy it, then that flower will be completely
crushed and has to be.thrown away. But one does not throw
the property of love, does one? It has to be kept alive.
Therefore, we Bauls remain always performing some
sadhana of that kind which can never ever be lost. Man must
be realized, man must be loved; it fs among humans that
everything is attained.
(10)
Manusa tattva
Non-attachment constitutes the mental basis of Baul sadhana.
The BauTs principal virtue is his unattached attitude, which enables him
to dwell amidst all while retaining his full spiritual freedom. As long as
attachment persists, Baul sadhana cannot be accomplished, because a
person entangled in worldly commitments is not able to raise his mind
above the matter to which he is tied Once attachment is overcome,
however, man is in a position to move about in the material world
unrestrictedly, yet without consigning himself to bondage of any kind
Then, a person thus emancipated can easily associate with everybody in
an affectionate, yet dispassionate manner. How does non-attachment
function in the concrete?
Just as it is said in one song:
The way my braid is, like this it will remain;
I will not wet my hair.
I shall plunge into the water, splash waterthe water, though, I won't touch
I come and go.
I will prepare the food, yet I will not starve to death.
I will cook, I will dish up, I will serve the food even so I will not touch the cooking-pot
Gosai Rasaraja says, listen oh skillful woman that beauty is beyond description.
I will not be chaste, nor will I be unchaste,
yet I shall not leave my lord
The essence of the entire song is to say, I shall stay amidst
all, yet I will not remain amid anything. This unattached
inclination represents the Bauls' sadhana. In the same way
as the eel dwells in the mud without any dirt or mire sticking
to his skin, Baul sadhana constitutes a sadhana of such kind
as is practiced^while living amongst all without accepting
any ties. That means a liberated person. Whatever sadhana
one takes to, whatever at all one does, if this liberated
254
Baul philosophy
attitude is not maintained, then Baul sadhana cannot be
performed.
Baul sadhana is therefore always dominated by one fundamental

orientation, which is renunciation: complete refrainment, abstinence
from everything. In renunciation, bliss is experienced, for it is through
renunciation that man becomes eligible to attain to the Supreme Reality.
In the concrete, renunciation implies what? - surrender.
That means if I am able to renounce this body of mine - yes,
I am Thou, truly, there is no T at all: this is surrender. If
one can fully and entirely surrender oneself, then That One's
grace is obtained. 'That One1 means our guru, whom we call
the Man of the Heart - that Man of the Heart, that divinity.
He will then reveal the easy path, will provide simple
directives, and will spread out everything in an
uncomplicated manner so that there is no trouble in
comprehending it. Thus it becomes easily understood that J
will cook, I will do everything - 1 will serve the food, even
so I will not touch the cooking-pot This functions in what
way? It becomes possible when one does not get implicated
in it, when there is no closeness, no attachment arising in it.
And this - there is one thing about this appearance of nature
being described, just as it is said in the last line, Gosai
Rasaraja says, listen oh skillful woman - that beauty is
beyond description: 'skillful woman' means the Universal
Mother, the earth1. The Earth Mother is so beautiful, so
unprecedentedly excellent and so beauteous that this beauty
cannot be compared. It is matched but by itself, it can be
likened but to itself. That means there is nothing to be
imagined which could exceed this beauty. So therefore, if
one can realize nature properly, then a human being can
grow to full perfection within human existence. He will
receive everything - as much as he earns, exactly that much;
not more.
In the concrete context of the song, one gopi addresses another, hence 'skillful
woman1 (nagan) in its literal sense is used as a form of address notwithstanding its
deeper, universal implication.
Manusa tattva
255
Why should man not acquire anything in excess? Over-abundance

implies superfluity, and superfluity gives rise to idleness. Whatever is
amassed beyond the required limit amounts to luxury, to a
heavyweighing property of which to get rid is man's only way to
spiritual freedom. How is unnecessary wealth disposed of? - through
renunciation. Without the abstinence from material objects, without
restraint and self-control, higher ends cannot be achieved because the
path towards them remains obscured by passion and greed. Once desire
has taken possession of a person's mind, he becomes entangled in
materialistic aspects floating at the surface while forgetting the true
essence, hence such a person is no more able to comprehend his real
task. Of what kind is this real task? It is the most excellent vocation
which carries man through hundreds of thousands of years of human
history, without beginning or end. It is man's utmost mission from
which emanates the call of eternity. The earnest striver, therefore, cannot
indulge in petty materialism and its short-lived ends.
For such a huge span of time, I cannot concern myself with
the trivialities of what I ate, where I slept, where I ruled,
and whom I killed I must be interested in something which
can sustain me through those millions ofyears - and that is
philosophical and religious ideas and values.2
In order to not lose die larger spiritual perspective, in order to not
disremember the vital task of self-realization even and especially under
the impact of everyday banal distractions, it is essential to entrust oneself
fully to the guidance of the spiritual master. Proper conversation with
the sadguru, openness to the instructions and advices provided by the
spiritual master represents the primary way to purify one's inner being
of all filth, of all meekness and close-mindedness. As soon as the
delimiting influence of the baser intentions has been removed from the
mind, as soon as narrowness and restrictiveness are gone, man has
readied himself to receive everything and everyone as his very own and
thus to make them the true property of his heart.
Inner purification, however, requires spiritual strength - that is,
firmness of mind and heart so as to exercise complete control over all
mental and physical faculties. What is it that makes inner strength so
2
Shrivatsa Goswami, in an interview with Steven J. Gelberg, 12 March 1982
256
Baul ph ilosophy
indispensable? It is the presence of the sadnpu, of man's inborn

enemies, within the human body. The six enemies are inevitably present
in every human being, unrecognizably and imperceptibly, and they
cannot be eluded, the more so as man remains unaware of their silent
functioning. Their form cannot be told as it is never manifest, their
activities cannot be seen as they remain unnoticeable until the result
emerges with irreversible finality, yet the six enemies work within the
human organism in such a way as to pose a continuous threat to man's
spiritual efforts. Involved in constant danger, man remains unable to act
virtuously even in spite of the most sincere intention to do so. The result
is mental suffering while the inherent enemies continue their attack from
behind and, holding their victim in firm gnp, successfully counteract any
attempt of making advancements.
To prevent the innate enemies from playing their destructive
game, mental firmness is needed. A solid determination of mind must be
acquired prior to the first step on the spiritual path, but from which
source is steadfastness procured? - from faith, from confidence, from
devotion. And in order to retain these three qualities, that is, in order to
be able to hold on to faith, to devotion and reverence, spiritual strength
is imperative. No achievement on the way of accomplishment becomes
feasible without the strength to sustain it. But what does spiritual energy
imply in the concrete?
Strength means this our kulakundalinl sakti. Once the
kulakundalinl energy has been aroused, its awakening gives
rise to the emergence of nari bhava within us.
The manifestation of nan bhava, of the female sentiment as the
prime emotional attitude indwelling the human soul, is most vital for the
soul's emancipation, because it is this female attitude alone which
enables man to relate himself to all humans on an equal and non-distinct
level.
Once the emotional attitude of a woman arises in us, it is
then that we can behave with another woman in a proper
way, proceed together, go about together. But if I were to
keep a dual approach here, that I am a man and the other one
is prakrti, then however conflict arises.
Manusa tatt\a
257
That means, as soon as man perceives himself as different from the

primordial female energy, prakrti, without recognizing his own soul as
the spiritual manifestation of this very energy, the way towards
realization of the Supreme Energy is blocked by the duality thus created.
Duality, conflict is dissolved when? Once man comprehends
that the reality which is me - the other one is that same
reality. Once both of them become one and the same, then no
discrimination remains within, and no conflict, no duality
springs up. Then tasks are moving ahead easily - and therefore, the dual approach must be overcome beforehand so as to
clear the path for the fruitful practice of sadhana.
Having assumed the proper mental inclination by moving away
from the barriers of duality, how is self-realization, how is realization of
the human essence practically accomplished? The principal factor
determining the immediate progress on the path of sadhana is the
demand for virtuousness in all one's acts and attitudes. It is the seeker's
foremost duty to keep virtuous company, to engage in virtuous
conversation, to proceed on the course of virtuousness, to speak
virtuous words, to perform virtuous deeds. Truthfulness, virtuousness sat - means what? Sat refers to that which is not indwelled by violent
forces of any kind, to that which is free from baseness and filth, to that
which does not lead man on any of the numerous paths of peril.
Whatever tasks are inhabited by the attribute of virtuousness, it is these
very tasks that man has to fulfill in order to achieve prosperity of mind
and in order to deepen his spiritual experience.
Once the spiritual knowledge has grown comprehensive and
profound, the strength to contain and uphold the immenseness of the
supreme transcendental experience is gradually built up. Built up in what
way? - through dhyana, through attentiveness and contemplation. It is
by means of assembled meditation that man acquires the capacity to
sustain the transcendental energy in its full boundlessness. Therefore,
dhyana forms an indispensable and most vital component of the daily
spiritual practice.
258
Baul philosophy
Every person should perform at least two to four hours of
dhyana. That means if it is very little, it should be two hours.
If even that is not possible, then one hour - the minimum is
one hour.
The seeker thus needs to be at all times concerned about his

spiritual progress, about his advancement and moving ahead on the path
of sadhana. Why? Because man's highest objective is self-realization, is
discernment of his true inner self as the essence of his entire being. And
this inner essence must be realized in this life, that is, till the end of this
life man is given time to recognize his inner divinity. Whatever task is
required, however many efforts are called for in order to accomplish
self-realization, exactly those tasks, precisely that many efforts man has
toundertake.
Now, if man succeeds in fulfilling his aim of self-realization
within the span of his life, then this is to say that he is able to live up to
his spiritual expectations and to become accomplished in his sadhana.
That means self-realization is spiritual accomplishment. The goal of selfrealization is approached in many ways and through a variety of modes
and methods of sadhana, the most excellent and fruit-bearing among
which arejapa and dhyana. What is the reason? Through incantation and
contemplation, man's assembled attentiveness is drawn inwards
whereby inner purification is achieved. Japa and dhyana are therefore
superior to other spiritual pursuits directed merely at the outer cover.
All this puja, ritual worship and so on, these involve the
outer garments, cleansing, applying some oil, bathing,
purification and diligent efforts etc.. That means to go to a
temple - for the sake of going to all those places one brings
about this kind of purity. Now if I remain always in a state
of immaculacy, then I can resort to japa and meditation at
any time and in any place. Then, there is no need for
anything of the sort of ceremonial purification.
Ceremonial purification, observance of ritual purity becomes
valueless as long as it remains aimed solely at one's outward behavior.
True pureness, the essence of ritual purity is directed not at the physical
body and the material layers enwrapping it, but at that which dwells
Manusa tattva
259
within: at the mind, at the heart, at the soul. Once the inner being is
purified, once mind, heart and soul are flawless, purity persists at all
times and under any outward conditions, hence there is no need for
ceremonial observances. Therefore, an accomplished person does note
hesitate to detach himself from his outer binding.
If I have become purified, then I can give up these clothes;
then, I shall forsake garments once and forever. Having
done away with them, no faultiness of theirs arises. For this
reason, Tailariga Svami-ji himself did renounce everything.
Renouncing, what did he say? - that he had become
childlike, a small child.
Which are the distinctive features in the attitude of a child that
qualify the state of being childlike as most proper to attain to the
Supreme? The Upanisads say, 'the nature of a child is non-attachment'3:
it is an unaffected, trustful and innocent attitude which fby nonobservance of conventions relating to the classes and stages of life'
enables man to 'acquire the state of aloneness proclaimed by scriptures'4.
And, what is more, it is the capacity to grow, which is lost in fully
maturated persons. An accomplished seeker therefore proceeds on his
spiritual path while maintaining the approach and the thinking of the
small child so as to preserve his ability to advance, to grow and mature.
Once he is grown-up, the great flow of thought does not
arise in him. In order to become eligible for the great, one
has to turn into a small child. That means you have to be
small before growing big. That is apprehended while one is
still small. Being a small child one can quickly climb up to
His lap. But if I am grown-up, He will not take me on His
lap. Then, there will be mutual giving and taking in a
different manner. Thus being a small child is the most
excellent. For the sake of growing big, one has to be small.
One grows big from small, but one does not grow small
from big.
3
4
Subala Upanisad 13.1 ... bala-svabhavo asahgo.,,

ibid. ...nimvadhikamtayopalabhyeta, kaivalyam uktam nigamanam...
260
Baul philosophy
Mature persons cannot return to the state of immaturity, because

the experience gathered in the course of their growing up is imprinted on
their mind. For this reason nobody can go back to a prior stage of
development, no adult can turn into a child. It is from small to big that
growth proceeds, not from big to small. And this is why man must
always remain modest in his self-judgement.
This is why I have to be always aware that I know nothing.
It is not myself acting within me. Whatever He prompts me
to do, exactly this I am doing. Whatever He tells me to do,
exactly this I am carrying out.
That is to say, man has no power to act on his own. The inner
divinity, the indwelling spirit of the infinite is the cause of all action. It is
but the same thing, the same simple yet elemental truth pronounced by
the mediaeval Vaisnava poet-singer Suradasa when he says, what you
regard the Fruit of your own bravery, it turns out to be thoroughly false whatever Gopala Himself has staged: it is this which is happening5.
Having recognized the Supreme Divinity as the primal motivator
of all action, what is the consequence for man's conduct? Realization of
the ultimate reality leads to virtuousness in all one's deeds and activities.
Then no bad notions would anse in us, no ugly talking
would take place, no intention to do wrong would enter.
Then, no thought of hurting anybody would come up.
Why? Because man's inborn goodness, his inner integrity and honesty,
his innate humanness called forth in the process of self-realization
prevents him from pursuing wrongful objects. Once the state of
spontaneous uprightness is evoked, the Supreme Man within man takes
control of the human body and makes it move according to His own
directives.
Just like a driver operating a car properly, in this very way,
our guru of the heart, the wishing-tree who resides within us
- it is Him who gets the whole body going in an appropriate
manner.
kiyo saba gopalahl vaha hohc /jojanc apano purusaratha atisaya jhutho so/ie
Man usa ta ttva
261
For the effective cultivation of the inherent germ of virtuousness

that rests in every human being, yet another factor gains vital
significance: reason as the controlling force of rationality. If reason
remains strong alongwith self-knowledge and discernment of the
Supreme Reality as the prime stimulative agent, man's inherent enemies
turn fully commandable.
These sixteen individuals abiding in us, the sixteen of them
are then brought fully under control.
In order to control the sixteen individuals - that is, five organs of
perception (buddhlndriyani or jfianendriyani), viz. eye, ear, tongue, nose
and skin; five organs of action (karmendriyani), viz. larynx, hand, foot,
anus and genital organ; and the six innate vices passion, anger, greed,
infatuation, pride and envy -, heart and mind must act in unison. That is
to say, the forces of emotion and reason, of emotionality and rationality
must mingle into one single current of action so as to complement each
other in their joint effort to produce virtuousness.
How does the marriage of mind and heart function in the
concrete? Once emotion unites with reason, once reason merges with
emotion, no sinfulness can arise in either of them, because each one acts
as the controller of the respective other. Therefore, as soon as the
rational mind and the heart with its emotional potential become one and
thereby purified of any tendencies towards unrighteousness, virtuous
action is born. Then, man is enabled to act in a proper and upright
manner, and universal peace extends over the world.
Universal peace - because in the majority it is humans that
move about in the world. Among these humans, there are
very knowledgeable and virtuous persons, wise men, saints,
noble people. So all these people cannot suddenly hurt
somebody. Why can't they? Because they are indwelled by
humanity. Their humanness holds them back.
Holds them back in what way? - by abolishing wrongful
intentions at the very root. Which is the force that counteracts sin? It is
reason. Reason annihilates unrighteousness.
262
Baul philosophy
Reason opposes it - no, this is something wrong, you are not
going to do anything wrong; you do that which is proper,
which is virtuous. Because that pure soul and that Radiant
Man resting within you - you don't live to do anything
despicable along with them.
Reason constitutes the permanent factor to resist evil ambitions and to

guide man on the path of virtuousness. It is once heart and mind
coalesce to form a single spiritual entity with well-balanced rational and
emotional potentials that man emerges as a creation of humanity, as a
human being. And as soon as man turns human, as soon as he qualifies
to call himself a human being, he becomes eligible for fulfillment of all
his objects and aspirations. Then, whatever man thinks of, that very
thing will occur. Why? Because whatever his inner guru demands - the guru of the heart, the wishing-tree, whatever he
pronounces, that very thing will be obtained.
Whatever task a person then undertakes, it will be proper, and whatever
he considers in his mind, it will be prosperous. That means it will be
auspicious - free from untruth, free from evil, indwelled by
virtuousness, hence excessively beneficial.
Living up to this supreme ideal of goodness, the Bauls show at all
times utmost regard for their fellow human beings. The Baul extends his
affection to humanity as such, and love for the other is his highest
sacrament - to love the other, to make the other one's own, to be in
league with the other: the other is everything, the other is the
best. That means the other does not remain the other, he
becomes one's own. One's own means the other; the other
means one's own - both are being kept side by side.
How is universal love accomplished and brought to such
perfection? -by maintaining the proper balance of emotion and reason
within oneself.
Just like these two eyes of ours - suppose on one eye I can
see very well and on the other eye I cannot see at all; through
Manusa tattva
263
one eye comes the evil flow of thought while the other eye
says no, this is not good - that means it resists the bad
intentions.
Once these two opposing forces are gradually brought under control,
what happens? Then, the positive energies resting at the core of the inner
being are aroused, and once awakened, these indwelling powers impact
on man's inherent enemies to such an extent as to transform them into
agents of virtuousness.
The six inborn enemies, converted to positivity, grow very strong
and powerful if they are cultivated in a proper manner so as to fully
unfold their constructive potential. What does proper cultivation mean?
It implies to shape the forces immanent in the sadripu in such a way as
to make them yield to human mental strength and will-power. If man
succeeds in establishing his mastery over the inner forces, then his
inherent vices such as passion, anger and greed not only lose their
destructive impact, but the energy thus retrieved can be rechanneled to
join the stream of virtuous action. And once the forces of potential
negativity have thus been compelled to accept the authority of the human
mind, man's entire being becomes permeated by the infinitely blissful
current of unbounded divine energy.
Then the kulakundalini energy awakened within us gives
rise to the hladini Sakti - to the most sublime transcendental energy of bliss which is joy itself
while at the same time being the cause of all joy.
Once the hladini akti comes forth, a motherly sentiment
emerges within, and once the motherly sentiment has
become manifest - a mother can never ever hurt her
offspring. In the same way as every mother takes her
children on her lap, just like this accomplished seekers and
virtuous persons embrace everyone as their very own.
Making mankind one's own requires in the first place modesty on
the part of the striven Therefore, the Baul perceives himself but as a
humble servant of humanity whose noble object is to devote himself
entirely to the well-being of the human race.
264
Baul philosophy
The Baul always cherishes but one and the same thought: I
am the servant of all. Everyone is mine, I belong everyone.
That means my home is in every country. To whichever
country I go, it is my very own country. Whatever humans I
see, they are akin to me; they are not distant from me. That
means theirs is no caste, theirs is no particular thinking or
conduct - there is but one code of conduct, an this is virtuous
company, virtuous speech, virtuous talking: this -
- for humanity is the Baul's highest divinity, and virtuousness is the

greatest virtue of humanity. To evoke and uphold man's inborn
goodness constitutes the core task in the Baul's service to humanity. The
Baul's place is in the company of the virtuous, but where wrongfulness
prevails, from there he departs not without having tested the possibilities
for improvement.
Wherever he sees evil thoughts circulate, from there he takes
his leave. He does try to make wrongdoers understand,
though, but if they are not willing to understand...
The BauFs medium to make others understand and to motivate
their betterment is his songs: the songs whose essence is knowledge, the
songs through whose apprehension man obtains the gift of knowledge.
Gana is jnana, song is knowledge. When the songs are
properly comprehended, knowledge arises among humans.
That means these songs tell our story, the Bauls1 story.
The songs speak of the Baul's experience on the path of his spiritual
search, and in that way they teach this experience to those who are yet to
advance on the course of accomplishment. The one who is able to
comprehend, to make sense of the message concealed in the poetic
metaphors - he will derive true benefit from the instruction thus

received.
The basis of the verse is its meaning, which constitutes its
intrinsic worth: if any one song becomes meaningful, then
man can become man - then the human being becomes eligible to humanity.
Manusa
tettva
265
And the workshop of becoming human is what? - it is the

place where man can love man, where one human being can
love another human being. Then he can make things happen
in a positive manner, with benefit increasing day by day.
Then, once this love comes to settle within all, peace arises
in the whole world. Then all our mutual fighting and killing,
slaughtering and blood-shedding - all this will be forgotten.
Once forgotten, what ensues? Then, peace descends.
The realm of peace is boundless, without limits. Confinement
arises wherever unrest prevails; there, narrowness restricts all
movement, and man's mind becomes imprisoned within the boundaries
of filth. True love permeating the kingdom of peace, however, cannot be
finite.
Affection, love, bliss, the truth of conscious bliss
(saccidananda) - these are very vast. In whomsoever they
enter, that person himself turns limitless.
The unbounded range of infinity that reaches out to the bottom of the
bottomless ocean of peace is creation itself. It is nothing but the play of
the Divine Child delighting in the ever fresh appearance of His newlygenerated playing-toys.
In the midst of the unending universe a child is playing. He
thinks in a completely unconcerned manner - in what way to
create, to generate yet something new. That means a child
swims about in the water of the world-ocean, determined to
bring forth yet another creation. Thus his only thought is
about creation. That means how much love does He extend!
How much does He regard, and has made, nature His very
own close companion! For the sake of this, He goes crazy
about ever new creations day and night, and vests all His
efforts in them. Therefore, if today's humans could truly love
humans, then there is no sadhana greater than this.
That is to say love is itself the highest form of sadhana, because
love is the quintessence of all spiritual searching and striving: love is the
266
Baul philosophy
supreme quest of man, and it is at the same time the sole path towards
fulfillment of that quest.
The most excellent sadhana is to love everyone, to bestow
affection upon every person.
Pure love is the most refined essence of spiritual existence, it is the allpervading vital breath whose enlivening touch keeps the universe in
motion and sustains the eternal cycle of creation and dissolution.
Without love there is no life at all, for love itself is the life-giving energy
of bliss. The Upanisads say, 'who could have breathed or moved if the
sky were not filled with bliss (ananda)?'6, but Rabindranath Tagore
pronounces the deeper meaning of the statement when he translates
ananda as joy, as love: fwho could have breathed or moved if the sky
were not filled with joy, with love?17
But what is love in its true essence?
Love means nothing besides love. Love means affection - to
talk affectionately, to move about affectionately, and to keep
oneself sated with love and affection. This is love; there is
no love that exceeds this.
Love reveals itself in a multitude of emotional shades and subtle spiritual
appearances. Any one manifestation of love carries its special flavor,
and it is the connoisseur fully indwelled by love who knows to
appreciate love in all its various nuances.
Just as the child loves the mother - this is an intense love.
Like the son who loves his father - this is another variety of
love. Any one love is indwelled by any one bhava, by any
one emotional tone, by any one emotional quality.
The Bauls, for the sake of their spiritual practice, retire to their
akhra or spiritual refuge, .where they can unperturbedly engage in
spiritual exercise without being distracted by various kinds of temptation
that may arise before the eyes in a less protected environment. In order
6
7
ko hy evanyat kah pranyat yadete akaa anando na syat

Sadhana (London: Macmillan and Co. Ltd., 1914), p. 107
Manusa
tettva
267
to detach themselves from potential interferences, the Bauls thus retreat

to their sheltered locations and remain immersed in singing, dancing and
playing of musical instruments. Through their, songs, one by one, the
innermost tenets of Baul thinking are revealed in poetic utterances.
Just as it is said in one song Ah, where am I to find Him, the Man of my Heart?
I search for that Man in lands near and far ah, where am I to find Him, the Man of my Heart?
The one whom I search for in countries near and far,
wherever - then I get to see that He is but a human being,
though a human being whose flow of thought turns
different. Why, however, am I not attaining to the Man of
my Heart? Because the heart does not meet the heart, the two
hearts are not able to become one. That means without being
one, nothing works. Therefore it is said Being single-hearted
one can go to my Nitai Canda's audience-chamber.
With heart divided into two
you will slide into trouble,
unable to reach the shore.
Being single-minded one can go...
As it is said, an ox carrying sugar does not know how to get
hold of it. If he were able to understand how to acquire it, he
would drop the sugar. If the cow were to realize the value of
her milk, no cow would give milk to anyone; rather, she
would drink it all by herself. Therefore those who renounce,
those who do give something, they have to evoke a motherly
sentiment in themselves: from the blood of my body I am
giving this milk to the child; the child is going to become a
human being. Maybe upon growing up this human being
would turn violent; maybe he would brutally fall upon that
mother, or kill her, or do whatever else - such things do
happen quite often. This is because some people are not
indwelled by humanity in spite of being humans - they have
taken birth as the like of animals. Thus there are lots of
268
Baul philosophy
animals among humans; sentiments of animality have
become very widespread, whereas the feeling of humanness
has decreased very much.
What is the reason for man's continuous downslide towards

animality? It is not so much deliberate intention, but rather sluggishness
and carelessness. Why? Because for man, attaining to humanity is more
than simply a birthright. Humanness must be acquired - it must be
earned through one's own efforts and striving. And therefore, spiritual
endeavor is imperative for each and every human being in order to
ascertain his place in the community of humans, The Creator may have
provided for His human offspring's tuition by enrolling him in the
school of humanity, but the learning is man's own duty. What does
learning imply in the concrete?
All humans should resort to a little contemplation, and spare
some time for themselves rather than become trapped in the
clutches of wealth or other entanglements.
Contemplation, dhyana, concentration of mind signifies what? - to
bring oneself in line with the indwelling spirit of infinity, with the
inherent constructive force. Once the inward extension of universal
energy contained in man's inner divinity is evoked through dhyana, man
becomes able not only to accomplish the tasks of that divinity - that is,
self-realization -, but to carry his own tasks to perfection as welL
Therefore meditation, however little in amount, constitutes an absolute
necessity for the spiritual emancipation of the human being. What is
more, it is spiritual effort alone which justifies man's privilege of human
birth, of admission into the family of humans.
Being human is something so excellent - the human birth is
the highest birth, and man is Godfs greatest virtue of
creation. The Creator Himself regards man as his most artful
master-work which is dearest to Him. Because man can
understand when one speaks to him, man can think when
one converses with him, man can see when one talks to him.
Man can hear, he can breathe, he can interact. No other
creature is equiped with capacities to that extent, for these are
given to man as the most excellent living being. Now if this
Manusa tattva
269
most excellent being becomes like an animal, then God feels

very uncomfortable, thinking that though I Jiave properly
created such a marvellous thing - if this thing throws its
heart into baseness like this, rather than doing anything for
me, it pains me very much.
It is man himself who holds in his hands the opportunity to spare
the Supreme Being the pain of watching His most precious artefact of
creation decay in the drains of vulgarity. How to make use of this
opportunity? - by performing dhyana: by engaging oneself in
contemplation, by actively questing for realization of the essence of
being. Meditation constitutes a most necessary task for every person in
order to get to know his own inner self, and alongwith contemplation,
the recitation of the divine fiame is very important. Through invocation,
the inherent positive energies of the transcendental reality are evoked, no
matter in which concrete manifestation this reality is being perceived and
by which particular name it is addressed.
The name should be recited: guru guru guru guru guru guru
guru guru... - whatever divinity; if not the guru, then &iva,

or Kali, Durga, Allah, God - be it whoever, that very
divinity is to be invoked through incantation, that very
divinity is being invoked through incantation.
Once a striver becomes entirely engrossed in pronouncing the
name of his worshiped divinity, once he brings himself fully in accord
with the Divine Being by way of dhyana and assembled attentiveness
towards the aspired reality, any other flow of thought ceases, and the
seeker's mind plunges deeply into the sea of the Infinite. Submerged in
the waters of boundlessness, what is it that arises before his inner eye?
It is the form of the formless, the manifestation of the unmanifest
emerging as the most sublime and most blissful spiritual experience - an
experience which is nothing but the touch of the Supreme Divinity
Himself, of the Supreme Man who assumes visible form before man's
inward sight and guides the human seeker on his path with each and
every divine instruction needed to bring his quest to fulfillment.
270
Baul philosophy
If such extraordinary fruit is obtained merely by directing one's

thoughts at one's inner being, then why should man shy away from the
minimal effort involved in a little concentration?
Why then should dhyana not be performed? If man is able to
look into himself like through a mirror - just as we
nowadays watch television: if I can understand its modus
operandi, then I can watch* So what is the point in acting so
as to not see anything?
But in order to see, man has to coordinate his inner settings in such a
way as to activate his spiritual sensibility - and that requires the practice
of/apa, and dhyana. If the spiritual exercise is to be pursued earnestly, a
certain amount of time needs to be recaptured from everyday's routine
revolving around material objects. Continuous effort for the sake of
impermanent targets is of no value either for manfs spiritual maturing or
for the emancipation of the human soul, because the inner substance of
the human being reaches beyond the limits of the concrete matter.
Of what kind is that vital substance at the core of the manifest
reality called man? It is the essence of divinity, the energy of the infinite
extending from the all-pervading presence of the Supreme Being.
What is there which is not indwelled by our God! - VedaVedanta, mountains and hills, water and oceans, wherever
one goes - plants and vegetation, everything is inhabited by
the divinity. So if He resides within all, then He surely
abides in us. And what are we doing for the one who lives
in us? Nothing. That much is obvious - we are doing
nothing.
Something, however, needs to be done - or else how would man expect
to ever accomplish his highest goal?
Therefore one should engage in contemplation and
realization. If more time remains, you may resort to ritual
worship, meditation, yoga - do whatever appeals to you. But
do spare some time for it, do something. This is what the
Bauls keep saying; every time they are emphasizing this
point in their songs.
Manusatattva
271
Now it is said -1 am quoting a song about Krsna, about the

elemental energy Krsna:
/ see the universe pervaded by Krsna the image of the foremost companion
(adorned with) peacock feathers;
there is free commingling in the dark form
While my eyes remain enchanted
emerges in the heart the sight of Krsna of someone blue-necked;
an intense sentiment arises,
the witness of existence remaining engrossed.
Once engulfed in most attentuated emotions, who will be the
sole witness? - conscious bliss- The energy of
consciousness becomes the looker-on, watching one's
submersion. Immersed, I am seeing That One, I am laughing
with That One, I am crying with That One, I remain in a
state of excitement with That One - this means if strength
increases so easily within contemplation, vigor increases, the
force of action increases, energy increases, then why should
one not cherish it? Just as one gets the car going after
charging its battery, in the same manner, this body needs to
be charged.
Needs to be charged in what way? - by connecting one's entire
being to the outlet of the universal current of love which, by stimulating
man's inborn sense of goodness, gives rise to virtuousness and
constructive conduct. How is the connection to the spiritual chargingmachine established?
In order to get charged, one should keep virtuous company,
stay near the spiritual master and seek association with him,
listen to virtuous talk and speak properly, converse - these
things mean charging. It is necessary to charge the body. If
charging is not done, one quickly succumbs to an untimely
death. Impermanence is largely caused by untimely death, by
the possibility of a sudden death at any time in any place.
272
Baul philosophy
Why is it so? Because that which lacks virtuousness, because that

whose substance is melted by wrongful intents does not last, but is
meant to perish within a short period of time. Evil carries the germ of
destruction at its very own root.
If, instead of behaving properly, I used roughness, then the
resulting outcome would not last for long. When I do the
same thing in an agreeable manner, then it will be preserved
for many days. The reason lies in one's conduct. That means
if one does not learn, or not know, how to behave suitably,
then lasting results cannot be obtained
Proper conduct, however, must be learnt in order to be adopted.
Learnt from whom? - from the one who knows: from the master, the
guriL The spiritual master embodies the most vital force of orientation
on the path of accomplishment
Therefore it is said, guru krpi hi kevalam - whatever is
obtained, it is obtained only and alone through the guru's
grace. Upon attaining the grace of the master - whatever one
speaks, whatever one talks about, the guru must be invoked
first. The guru is but everything. Through the guru... - just
as any one of these books, a book big like this, it contains
but the guru's speech, anything proclaimed by the master.
Whatever you say, in it is the grace of the guru. Whatever
tasks you perform, the gunts grace rests in them. As soon
as you commit some detestable act, here, the guru does not
remain.
Why not? Because baseness does not indwell the nature of someone
vested with spiritual authority, hence deeds of inferiority are unworthy
of the spiritual master. Wherever contemptible thoughts spring up,
wherever vile acts emerge, the energies of virtuousness withdraw
themselves and the grace of the Divine Master, of the supreme spiritual
guide, is lost
Having forfeited his share of divine compassion and deprived of
his spiritual protector's favor, what consequences does the evildoer face?
Manusa tattva
273
He may be struck by premature death at any time; anywhere

he may just die. Perhaps he might be walking along the road
and is run over by a bus. That means this is an untimely
death. Or perhaps he is hit by assailants, or shot by a
gunman. That means his death is premature, in whatsoever
way it may occur. This is because the person does not do
any good. The one who acts virtuously will never die like
this, but stays on until his time has come.
The chance to avoid premature parting, however, is given to all humans
likewise. It is upon man to utilize this chance and to drink to the dregs
the precious liquid of life rather than wasting the divine gift. Therefore,
virtuousness of conduct, virtuousness of action, virtuousness of speech
is imperative in order to sustain the presence of the Supreme Being and
thereby to partake of divine grace. As soon as wrongfiilness arises, the
wrongdoer is deserted by the divinity. Hence the existential admonition
to each and every person not to indulge in evil deeds lest he be dropped
by the Supreme Protector - for once abandoned by the protector of the
universe, who can safeguard the fragile human being from the claws of
coincidence?
The motion of the universe, and of all its animate beings and
inanimate things, revolves around the one single transcendental energy
which acts as the fundamental cause of all existence - of all being and
becoming, of creation and dissolution, of life and death. Whatever
happens, it happens at the will of the Ultimate Reality. Divine grace is
the prime root of life, and to forsake that grace means to invite premature
death. Why is it so?
Because death is God. Birth is God. Being is God. That
means everything is His will, everything occurs according to
His wishes.
But who is He, who is God? He is Man. The Supreme Divinity reveals
Himself in the guise of the human being. So if man is unable to proceed
on the correct course, if man is incapable of acting virtuously and in a
worthy manner, then the only reason is neglect of his indwelling
divinity.
274
Baul philosophy
In that case I do not love that divinity who resides within
me. I do not worship Him, I do not contemplate on Him, I
do not apprehend Him - simply, I do not love Him.
To love one's inner divinity, however, means to love the human

being, to love humanity. And this love, which is universal love in its
most excellent manifestation, is taught by whom? - by the spiritual
master, the sadguru. Realization of the sadguru - that is, acquaintance
with and knowledge of the spiritual master - is accomplished in a
number of ways that must be familiar to and recognized by the seeker
who intends to entrust himself to the master. For this,
there are certain paths, and these imply, a greedy master and
a disciple obsessed by passion - that means if the guru is
covetous, and the disciple is lustful - dragging and drawing,
both have gone to hell. That means both of them will go to
hell. Theirs will never ever be any good, and at no time they
will be re-born as humans. They return as snakes, frogs,
dogs, or as a bull, a pig...
- because the Divine Artisan places them at a rank within His creation
that is becoming of their level of perception. Now, the one who lacks
perceptive power, who is deprived of the capacity to apprehend, who
falls short of the power of experience - such a person is aptly settled
among those in whom these deficiencies are part of their natural
disposition.
That means He throws them into an uticr hell - into a place from where there is no way out, that is, into a place where
no deliverance through realization is found, because the vital tool to
accomplish realization is absent: the human mind with its power of
consciousness.
To avoid being relegated to the realm of permanent dullness, to
qualify for re-birth time and again in the family of humans, man needs to
invest a certain amount of effort. Effort of what kind? - abolishing
negative mtents and allowing the blissful current of love to enter and
pervade the spheres of one's inner being. Of love for whom? - for man.
For God. For man who is God. For God who is Man.
Manusa tattva
275
Howsoever many times God manifests Himself in aeon after

aeon - at times as Kali, at times as Durga, at times as &iva, at
times as Jesus, at times as Allah, at times as Krsna, at times
as Rama -, it is in human form that He descends. However
many embodiments He takes - these are human
embodiments, not appearances of an abstract divinity.
Therefore, love for the human being is our greatest strength:
to love man, to worship man, to serve man.
To serve the human being functions in what way? Service to humanity
is accomplished by serving those who are virtuous and deserving. That
is to say, the spiritual benefit derived from rendering service unto a few
noble persons is not achieved to the same extent by serving hundreds of
thousands of less merited people.
From there on, what ensues if the range of prosperous activity is
gradually expanded, if one extends service to more than but a few
virtuous people? Then, one becomes oneself eligible to virtuousness.
If I extend service to ten instead of five sadhus, then it
becomes the task befitting for one virtuous person. That
means the service increases. In this context it is said Compassion for the living being, pleasure in the name,
to serve die Vaisnavas these are not separate remedies
but golden treasures, one by one.
That means compassion with the Vaisnava beings compassion with living beings refers to this tongue8 of ours,
equipped with a salivary gland which supplies the tongue
with saliva. If this salivary gland is not there, then the saliva
does not come and the tongue dries up. That means when we
do not have that gland, the liquid gets exhausted. For as long
as the salivary gland remains, the liquid too remains, hence
some service is to be rendered to this power of the tongue 9 .
8
In Bengali, the words jiva (a living being, the soul; life) and jiva or jihva (tongue) are
phonetically very similar.
jihva Sakti - that is, the power of life (jiva &kii)
276
Baul philosophy
This service being extended, the divinity is pleased and
delighted, partaking of joy. Because one living being serves
another living being. This is service to the living being
through the living being. That means life and good fortune jiva and &Va10 - move side by side. For as long as one
extends service to a living being (jiva), exactly for that long
one keeps serving the prosperous - Siva. That means jiva
and &iva are one. That means man himself is God. And this
is what the Bauls keep saying at all times - do worship the
human being, do everything for the human being, and see
that the highest divinity rests in man. This is to say, do learn
to truly love the human being, do learn to respect the human
being, do make the human being your very closest spiritual
property. - These are the tenets of Baul sadhana.
As regards the songs, the deha-tattva songs: in one dehatattva song it is said -
You have not cultivated the human land With nothing left at last,
how will you raise the land-revenue?
That means my time is being consumed, is passing by; day
after day is being spent, but I am not doing anything for
myself Therefore it is said -
Having revolved eight million times that means having taken birth in the human race, the cycles
of birth and death have been traversed eight million times.
Having roamed about, yet again one is born in the family of
humans. This human birth is something so wonderful - why
then are we wasting it through neglect? Rather, we should
practice sadhana: invest spiritual effort for the sake of
humanity, render service to die human being, love man and
draw him close. This is the greatest -
10
Literally, va denotes welfare, good fortune, well-being.
Manusa tattva
277
- this is die utmost service to the divinity: to devote one's entire being to
the welfare of humanity. For humanity is the phenomenal extension of
divinity, for man is the concrete manifestation of the Supreme Being,
hence service to man is service to God, worship of man is worship of
God, love for man is love for God.
Which is the highest form of service to humanity, of divine
service? It is the service extended to the spiritual master, because the
guru represents the supreme spiritual authority by whose grace alone all
spiritual ends are attained. The function of the guru resembles that of a
switch which is turned in order to start respectively stop a machine.
He is the switch: whatever I do, it is done by the guru.
Whatever I say, it is the guru who speaks. Whatever I eat, it
is the guru who eats. Therefore, whenever I am about to eat,
I first invoke the guru - 'c^me, guru, partake of it1 -, and
having said this, then I eat.
Given the vital significance of the presence of the spiritual master,
the guru's indispensability for the success of even the most basic
spiritual pursuits is self-evident.
Nothing happens without the guru. Therefore it has been
saidIgnoring the guru, the one who worships Govinda that sinner descends to hell.
That means the guru is so great that Krsna Himself says,

look, if you commit an offense against me, I can pardon you.
But offending the guruy there is no forgiveness. This is
because an insult against the guru is the most serious insult.
Once the guru gets enraged, once he is angry, life meets with
utter ruin. That means everything is destroyed. Whatever
gurrfs property rests within, whatever immanent riches are
there, everything will be lost.
To preserve the indwelling treasure, man has to act in such a way
as to ensure that the master is not offended, hence not enraged. For this
reason, sadhana is necessary. Spiritual effort constitutes the most
278
Baul philosophy
imperative task in order to retain the guru's favor. This guru resides
where? - within the inner spheres of the human being: he dwells in the
heart of man. Avoiding his anger is vital not only for one's spiritual
progress, but for survival as such, for life itself is at stake as soon as the
guru becomes infuriated. Consequently, man must renounce all action
and all aspirations designed to hurt the master.
What is more, since the guru abides within the human body,
proper knowledge of the inner being is a most substantial prerequisite in
order to proceed on the path of spiritual accomplishment. The Bauls
formulate the essence of this knowledge in their deha-tattva songs, in
which the fundamental facts about the miracle called the human being
are expressed, and through which these tenets are taught to those
capable of comprehending their inner meaning.
Thus, there is one thing which we say:
What amazing fruit, o master, grows on that tree The tree which is of human appearance, this tree is bearing
fruit. Here it is said how the tree fluctuates:
However many unripe ones,
those are dropped.
Being ripe they stay on.
That means unripe are those who do not practice sadhana;
they remain immature. They perish very soon. And those
who are ripe, that means the sadhus and rsis - some of them
live one hundred years, two hundred years; up to two
hundred years they stay alive. Stay alive in what way? having matured. Mature fruit survives. Therefore it is said What amazing fruit, o master, grows on that tree...
This tree forms many people's abode they do not eat, they do not speak,
no breath goes through their nose;
they have renounced food and sleep:
how do they sustain life?
What amazing fruit, o master, grows on that tree...
Manusa tattva
279
The tree's root has brought forth its fruit,

upwardly from below.
It carries its fruit and flowers at the bottom, not on the top.
Then it is said about this tree:
This tree has two branches in two branches dwell Brahma and Visnu,
in yet another branch death.
So the purport of any one song is so beautiful - all the
unknown is pronounced: what am I, where is which thing
and what for. There are many people residing in me - that
means the six enemies, those ten respectively sixteen
persons 11 , the pancabhuta atma12, all these are settled there.
They are with me. But they do not eat - they have no mouth,
hence do not take food. What else is said of them? They
have no sleep, no nothing. It is always said of them that
there is no breath in their nose. It is me who takes breath,
and thus they partake of it. Hence I am indwelled by them.
This is the essence of the Bauls1 quest: to open the pages of
one's own self. Everything is contained in me. Whatever
happens, it is motivated by me. Once I part, another me is
coming. That means I am not lost, I remain myself - that
outer appearance goes away: creation - existence dissolution. Creation - existence - dissolution, that means a
creation is produced, brought up, dissolves and still persists
in yet another manifestation. That means it proceeds one
after the other, one by one. For this reason the earth keeps
rotating since thousands and thousands of years, since
hundreds of thousands of years. Nobody can tell the age of
the earth. That means this is its creation, its creative cycles.
Thus the Baul emphasizes time and again, look, realize
yourself, worship yourself, contemplate on yourself, try to
discern your own self, then you shall see that you will be
able to know everything in the world, you will be able to
11
12
the five perceptive forces and five forces of action, and the six enemies, cf. above
the soul inhered by the five senses
280
Baul philosophy
recognize everything. But if you are unable to apprehend
yourself, then you won't realize anything, you won't know
anyone. You will dwell within the unknown, within the
unfamiliar. Unfamiliar means, in one and the same house
there may be snakes, fire, water, everything; I am residing
amidst all that. At some point perhaps some ordinary
incident comes by and kills me, and this is it. That means,
here it is said the soul indwelled by the five senses, these
five elements - earth, water, light, air, space - rest within us,
these are present. Nobody knows at what time they will
dissolve. So if all these exist in us, then one has to know the
path on which to set all of them forth in an agreeable
manner. One needs to know that path, and one needs to
know that ethic.
And for the sake of acquainting themselves vvith these
ethics, the Bauls dwell in their spiritual retreats. Occasionally
a mahotsava (festive celebration) would be arranged, which
would be attended by all the accomplished sadhus; sitting
together, there would be mutual communicating and
interacting. Nowadays it is very difficult to still find sadhus
of that type; their number has much decreased. There are not
that many Baul sadhus around these days, they have become
very limited. Why? Because the Baul sadhus of earlier times
are gone, and afterwards none of their like have emerged
who would be able to perform sadhana. Owing to this, there
are now many greedy Bauls, many artiste Bauls - hundreds
of thousands of them are around. They sing, play musical
instruments - that means, because of the singing people
regard them as Bauls, Therefore, these Bauls have
increasingly multiplied. As for the sadhaka Bauls - nobody
wants to look at the sadhana. Therefore nobody takes the
trouble of searching for them. And those sadhaka Bauls who
are around, they remain somehow among themselves, they
do not want to mix with the society of people. They remain
in seclusion.
Now what happens, if there would have been propagation
and dissemination of the Baul heritage earlier on, then much
Manusa tattva
281
more effort would be taken these days, much more would

have been popularized. But the Bauls do not want it. They
would not want to spread or publicize anything. This,
however, I have contravened. I have myself propagated
whatever has been popularized up to now. Such as the
singing - 1 have performed in 125 countries. Regarding the
sadhana, I have given lectures at big universities. I have
given lots of lectures. Through these, some interest in the
Bauls has been awakened in the people.
Therefore, if these Baul tenets can be explained to the public,
people will quickly comprehend. This is because the desire
to realize man, the desire to love man is inborn in the human
being. And the whole world is striving for peace, but peace
is nowhere found: peace rests in us, in our inner spheres!
Therefore it is said, the Man of the Heart dwells in the heart
- do search for him. That means this Man who exists in us,
do look out for him and apprehend him; having seized him,
interact with him and peace will come. Once this peace is
evoked, universal peace arises, - This is the Bauls1 thinking.
Peace, universal harmony is the fundamental quest of humanity,
but what exactly does this imply? What is peace?
Peace mea^3 to live in an agreeable manner, to administer
everything properly - and thereby to create the basis for an all-encompassing
harmoniousness and concord. How is the task of establishing a fertile
ground for peace and harmony accomplished? - through duty and
discipline. Duty and discipline constitute the first and foremost mental
attitudes by which the path of the spiritual search is accessed; they are
the key to the door of devotion.
That means talking of God comes afterwards. Before that
comes discipline. Thereupon comes duty. Duty, which is
followed by ethics. Then, devotion becomes relevant devotion is acquired later. It is only once the entire
fundament has been erected that devotion comes into effect.
282
Baul philosophy
Why is it that devotion represents the final step on the ladder of

spiritual accomplishment? Because devotion, once attained, cannot be
undone. Once a seeker has entered the realm of devotion, he cannot
reverse the course of his progress.
Once devotion has been fastened in, it does not go away; it
persists. It is weighty to such an extent that if one touches it,
if one submerges in it, there is no possibility for further
increase.
That is to say, the superlative intensity of devotion cannot be exceeded
in any way and by any means. Devotion itself is intensity in its most
condensed state. It is for the sake of its overwhelming emotional power,
for the sake of the unsurpassable spiritual energy immanent in it that
devotion as a spiritual condition must be treated with utmost care and is
acquired only once discipline and self-control have been fully
ascertained. For devotion is but the emotional extension of the Supreme
Divinity.
As we say, sadhu, be cautious: why does the striver have to
be cautious? - because devotion is indwelled by such an
excellence, by such an energy, and by such a power Supreme Power: a power which rests in devotion, and
which is attained in devotion. To attain devotion means
nothing else than to have awakened one's own Man of the
Heart: this power emerges upon arousing the Man of the
Heart in oneself.
What is more, in order to awaken the Supreme Power in oneself,
oneness of the spiritual consciousness is imperative. If the striver cannot
bring himself fully in line with the aspired reality, spiritual union cannot
be attained and the power of the divinity is not called forth. Singlemindedness is vital for the spiritual success, and once the seeker has
adopted a single-minded attitude for himself, he becomes capable of
accomplishing even seemingly unaccomplishable things; then, he is set
to attain the Unattainable. Which is the factor that enables increased
spiritual capacity? It is will-force: will-power which emerges once the
basis of self-confidence has been established in the spheres of the inner
consciousness.
Manusa tattva
283
Will-force - that I will be able to do this thing, I will do it;

that means it is going to happen. But if one doubts - can I do
it or not, am I going to be able or not? -, if one is in two
minds, then the undertaking wonft work out Therefore, willforce is necessary: I can do it, I will be able to apprehend
God, I will know who is God, I will know who is my own
self. If one tells oneself this with firm conviction, then it will
be.
Will-power is essential in order to take the spiritual search ahead,
yet no task can ultimately be fruitful without the all-important grace of
the guru - a fact which is proclaimed time and again in the Bauls1 songs.
Such as Hoy man, if you look - there is a Man within this man.
If you want to capture him,
go to the master there is a Man within this body...
That means there is That Man within our body, the Supreme
Man. For the sake of apprehending Him, to whom does one
have to go? - to the guru. Therefore, the utmost position is
always ascribed to the guru. Without the master no task is
achieved Jam doing it - this is not going to happen, because
it is the guru who gives the indications.
The spiritual master is the only person qualified to guide the striver on
the path of spiritual accomplishment. But who, truly, is this guru!
The guru of the heart, the wishing-tree- That One will say,
this one is the guru, this one will be able to get things going.
That One will say, yes, this is the guru. That means the guru
- That One is the guru. If the heart says, no, this one is no
guru, then it won't be. This is to say, once the guru of the
heart has scanned the self, and, upon scrutinizing and
stirring, is able to understand its inner functioning, then the
judgement will be hundred percent correct.
The Supreme Master, the ultimate guru rests in man himself; he
dwells at the core of the human heart. And it is this guru who advises
284
Baul philosophy
man about the spiritual master's outer manifestations: it is the guru of the
heart who makes man choose his spiritual teacher. As long as the guru
is not attested by the heart, he cannot become the spiritual master in
terms of outward human existence, because the relationship between
master and disciple can function only once the outer and inner aspects
melt into one, once the two poles in the relationship merge to form a
single spiritual entity. This is to say, the two gurus - the guru of the
heart and the outer, manifest guru - must become one, and guru and
disciple must likewise become one for their relation to be effective.
Once the guru and the disciple regard one another with
united thoughts, once both become one, then they can realize
each other. But such oneness of master and disciple is rarely
accomplished. This, however, is the object of the Bauls'
sadhana- to establish oneness.
There is one song which was written by my father. My
father was a very well-known sadhaka, a great philosopher it is extremely difficult to find a philosopher of his caliber.
He would sing and dance, and all the while he would
become immersed in himself. He would laugh, weep - at
times he would laugh, at times he would cry, at times he
would be buoyant, at times he would dance; it was all in an
entirely spontaneous manner. Whenever whatsoever feeling
would arise, according to this, he would act. That means he
would respond to that which blossoms from within. For as
long as he kept dancing, for that long the sentiment would
inwardly persist.
In one song my father speaks about this vehicle of ours, the
train which is running. Thus he says with regard to the
human body The train moves, driven by the amazing engine this body, with organized power from earth;
from fire, water and air.
The train moves, driven by the amazing engine,..
There is fire, there is water, there is air - the vehicle moves
by means of everything. Then it is said -
Manusa tattva
285
When the boiler stops,

the engine, in pieces, is left discarded
The passengers go,
abandoning the once-cherished train.
That means once the air of our engine stops flowing - this
refers to the sadhana directed at the air, which we keep
performing. The Bauls practice sadhana directed at the vital
air, don't they; therefore they are called Baul, because they
perform vayu sadhana. Air is called vayu. This vayu
sadhana is the Bauls1 sadhana. So it is said, when the boiler
stops, the engine, in pieces, remains dumped. The engine
means our body; that engine has been dropped. By this
engine the vehicle is being pulled, is being moved - that is,
the body; the whole body moves, the entire train. About this,
it is said the engine, in pieces, is dispensed with; the
passengers go, deserting the once longed-for train. The
passengers who are passion, anger, greed - these ten
respectively sixteen people13 that had been around in us,
they are all going away. Then what happens? The vehicle is
left abandoned - they have gone, throwing the sought-after
train. Such a much-coveted vehicle it had been - every day
we would rub oil, would keep it how nicely, would maintain
it doing whatever, would apply how much perfume, would
do however much whatsoever - everything we would do,
and now where has it been left behind? - gone we are,
having thrown it! Now this vehicle of ours - someone may
give it to the fire, someone may bury it; to bury is what we
do. So therefore it is said, this is being done in two ways: if
the vehicle is then cremated - once the passengers are gone,
then, full of scorn, none wants this train; says Khyapa Baul.
That means then this vehicle begins to smell, nobody wants
it. Having been such a close person, the very nearest - our
own father, mother, brother, sister - whoever, once a person
goes off, once he cannot be brought back in spite of all
efforts, then we do what? Then we take him to the
cremation-ground to burn him in the fire. Cremated, he
13
cf. fh.ll, above
(11)
The sadhana of man, the sadhana of humanity implies
enlargement of the human being: man must be made great If the human
being can be seen at maximum level of expansion, then the realization of
man turns easy. If, however, such enhancement is not achieved, then the
human truth cannot be discerned
Realization of the human being is linked with a number of
processes and prerequisites whose preliminary establishment accounts
for the success of the sadhana. Those who proceed on the path of selfrealization with firm determination, those who remain immersed in
spiritual thoughts and engage in the practice of sadhana adopt a certain
manner of life that sets their approach apart from ordinary routine.
Earnest strivers advance on their course while adhering to various
observances. Observances of what kind? Duty, being one of the
essential mental attitudes in any spiritual pursuit, requires self-discipline
with regard to time. In the concrete, this is to say the seeker must
maintain a certain timing for the spiritual practice in order to make his
efforts fruitful. Discipline calls for stability in one's activities, hence
steadiness of time is necessary. It is only once duty and discipline have
settled in a fixed and resolutely observed timing that the germ of
devotion can sprout and unfold.
To accomplish devotion, therefore, the precepts must be obeyed
beforehand so as to establish a situation and a spiritual climate of such
kind as to enable the spiritual progress. For as long as such an
environment is not created, firmness of mind cannot be achieved. Singlemindedness and concentration are obtained once the proper surrounding
is evoked, and it is then only that a striver can retreat into himself and
submerge in his own inner spheres. Embedded in apt conditions and in a
fertile environment, the spiritual effort is taken ahead easily.
A further factor essential for easy advancement is the assistance
that die seeker receives from the co-sadhika associated with him. The
principal task of the co-sadhika is to ensure the availability of all tools
and requisites needed for the performance of sadhana and to provide for
them in such a way that the seeker is not interrupted in his spiritual
exercise.
288
Baul philosophy
In order to progress easily, the co-sadhika would co-operate
and supply all those things necessary for the various
components of the sadhana, so that the sadhaka does not
have to get up from his seat but remains in his sittingposture, performing sadhana.
Through her co-operation, the co-sadhika secures the smooth

continuation of the process of sadhana throughout the entire spiritual
practice. Continuity is vital for the ultimate success, because only
concentrated and full-hearted practice can yield lasting results.
If one can stick to one seat, this is very beneficial. Now,
maintaining one and die same seat is rather difficult, because
the Bauls are wandering about in many places. They do not
have a proper permanent place. They say, wherever one goes
- to waters and jungles, mountains and hills, it is upon
staying in each respective locality that one has to prepare
one's seat, that one has to establish one's surrounding in that
very place. And having established it, one has to sit in the
proper sitting-posture.
Once the preconditions for the fruitful pursuance of sadhana have
been met, once a suitable environment has been called forth and the
sitting-posture has been correctly taken, what succeeds? The seeker then
expresses his love and esteem for the earth on which he has thus settled.
Then, in that place, he articulates his reverence for Mother
Earth. There are a number of ways to pronounce one's
admiration. Having taken the proper posture, on whom is die
seat? - on that mother's lap. She is the mother, sitting in her
lap, we are now practicing sadhana. So with regard to the
execution of this sadhana, it is said, will the mother be
defeated or the son - 1 shall see it in the battle of sadhana!
The battle of sadhana is when one is going to perform
sadhana, then one is to see in what manner the mother is
taking one in her lap. Is it to give me something to eat, or for
the sake of courtesy, or out of love, or what for? Is it to
fulfill some demand of mine? Thus, this needs to be
understood. Once this has been realized, then one proceeds
Baal sidhana and minusa tattva
289
on the path of sidhana accordingly. As one gets along,

comprehending in what way it functions - then one is able to
perform sidhana.
Having obtained insight into the intrinsic functioning of the

sidhana, the seeker then sits for his spiritual practice. Adopting the
proper position, he does not leave his seat for as long as he remains
engrossed in sidhani. What happens in the concrete during the period of
spiritual absorption? While outwardly remaining seated in one and the
same place, the striver inwardly traverses the various bodily regions.
For as far as his sidhana is intended to take him, for that far
he proceeds. As soon as he penetrates the dvidala1, the
sahasra-dala1, having penetrated them, he moves then
gradually along the reverse path. From there, he reaches
rnanipura cakra.
The sidhana which is performed prior to the arrival in manipura cakra
belongs to the most secret tenets of Baul sidhana as its correct execution
requires an extremely high level of accomplishment. Cakra-bheda, the
penetration of the six bodily circles by which means the respective
regions are activated, constitutes an advanced stage of sidhana upon
mastering which the immediate experience of the Supreme is evoked
In what way does this experience become manifest? It comes forth
as the ultimate inward vision once the topmost bodily region has been
reached.
That means the thousand-petalled lotus that rests within us is
in any one spot indwelled by nectar, by bees, by everything.
But that which, at its center, floats inside the water - that
needs to be seen and observed. This observing signifies
experience - experience of the supreme transcendental reality; experience of that
which turns accessible only for the emotional consciousness but not for
the outer senses. Experience is perceived by the inner eye once the
the lotus of two petals signifying ijSa cakra
the thousand-petalled lotus (sahasrira-padma) at the center of the head
290
Baul philosophy
emotional sensor and the inward glance are directed at one and the same
transcendental presence.
In such a way, however, when is it that I can see that reality
with the eye? - once experience becomes unified. Once Him
and me become one - it is then that I get to see Him. Up to
that moment, He is not seen. If someone claims he would
show the divinity, then he talks wrongly. This is because
God can never ever be shown.
The Supreme Divinity can neither be shown nor seen in the
concrete sense of the word: the Ultimate Reality can only be
experienced What is more, this experience has to be accomplished from
within, hence it cannot be taught or demonstrated to others, but must be
individually lived through. Once experience comes forth, however, the
vision unfolds freely and grows to fullness.
Such is His form, such is His beauty, like this His appearance
ascends in ourselves - this is experience. When, amid this
experience, He touches someone, then a shiver arises in that
person's body. Trembling comes, and amid this trembling, if
he reaches near that light, then the light emerges - the light in which the transcendental form becomes revealed. Revealed
where? - before the inner eye, before the eye of the mind. It is the inner
eye which can perceive the rays emitted by the divine presence. Once the
sublime radiance permeates the inner spheres of his being, man comes to
realize that the transcendental light is shining forth. And amid the
glowing lustre, what does he get to see? - the manifestation of the
unmanifest, the form of the formless, the vision of the invisible: the
revelation of the most refined cosmic essence, the ultimate truth of being.
Once the supreme vision has emerged before the inner eye, once
the striver finds himself face to face with the unseeable reality, he
records the sight in his emotional consciousness and becomes thus able
to recount the subtle presence to himself.
Why can he give the account? He has then seen His
appearance; then he describes it all to himself.
291
Yet more, the seeker then comes to realize that the Supreme Reality rests
in himself, that the Infinite Being is talking to him. Is talking in what
manner? - indirectly, through the flow of dreams arising out of the inner
experience, stimulated by none else than the Supreme Divinity Himself.
He cannot say anything directly. Why not? He has no
capacity to speak. Why not? He does not assume any human
form, therefore He cannot speak. Hence He talks through
indications.
The divine signals are received in a state of contemplative sleep,
that is, in a condition of mental attentiveness which, once accomplished,
enables the seeker to realize the nature of the transcendental truth.
Contemplative sleep constitutes a separate state. Upon
meditating, a certain sleep arises. In this sleep the touch of
the divinity is received, and from within this state, it becomes
obvious that I get to see the appearance in its entireness:
whatever I am doing, or not doing, where I am going, what I
want to do - every single thing is then given to me through
the medium of the dream. That means, then the dream gets
accomplished, grows to perfection. Once the dream has been
perfected, then whatsoever occurs to me at any one time, it
will be revealed through the dream. Then, He is telling me on
which path to proceed, by what means to advance, what to
do and what to leave - all directives are being provided.
This is to say the guru then extends his support. That guru
who rests in us, he then assists us. Partaking of this help,
whatever thing I may desire I shall gradually obtain. Then
everything comes to me easily. So it is the divinity abiding
inside this human being - this divinity bestows those things.
Therefore, in one of our songs it is said Where will you find the ordinary beside the extraordinary?
is ordinary.
292
Ba ul philosophy
Now it is said, within the heart - meaning that which
indwells this body of ours, in what way is it it described in
the song?
is ordinary.
Losing the blue-necked one,
o stupid heart, you accomplish no ends.
chasing but noises...
That means searching through forests and jungles, That One
is not found. Where then is He found? In the temple of the
heart. In the temple of the heart, That One is attained to.
In what form is the Supreme Divinity revealed at the core of the

human heart? Of what shape is the image residing in the inner temple? It
appears as the bindu, the elemental drop of emergence and dissolution
from which the universe grows to full expansion.
In the form of the bindu, it is said, That One can be found. I
can search for That One in the appearance of the bmdu. If
that is obtained, then for the sake of visioning the Radiant
Man, this much of a hint is given that there is this bindu here
- so one should perform the bindu sadhana, Bindu means, in
the form of the bindu one initial light can be seen. From this
light emerges an entire world, a universe seen in vast
dimensions. Thus it increases from the minute to the
immense.
Universal expansion being a separate aspect, the actual bindu sadhana
constitutes one of the most intricate, hence confidential components of
Baul sadhana to be guarded with utmost secrecy. Its tenets are not
suitable for public exposition, but are revealed only to those seeking
spiritual perfection. In order to acquire knowledge of those aspects of
sadhana kept under concealment, the striver must have reached an
advanced level of accomplishment before the secret teachings are
disclosed to him in private conversation with his spiritual master.
293
Since the Supreme Reality abides in the temple of the heart rather
than in some remote comer of infinity, the germ of accomplishment rests
nowhere else than in man himself. Self-realization thus forms the key to
the emancipation of the human soul. In the concrete, this is to say that
sadhana must be directed towards the inner realm, towards the divinity
enshrined in the human body, so as to evoke the presence of the
boundless truth within and to attain the vision of the Invisible,
What I have said once before, ...its flower blossoms in the
sky, that means In the water dwells the lotus-bloom's heart;
its flower blossoms in the sky.
Its true translucid lover the moon, a hundred thousand miles away,
earned a cluster of lotus-blooms.
That means a hundred thousand miles above resides the
moon. This moon, what did he gain? Whom did he make his
most intimate companion? - a flower: the lotus. It is the
lotus-bloom whom he took close. As soon as the light
emerges, as soon as the moon rises, the flower begins to
blossom, opening up gradually as the light comes forth. This
is to say he did but receive his companion, defying solitude.
In the same way, sadhana is something that rests in us. In
this regard it is said, where will you find Him? Then it is
said, if you split the ocean, you will not obtain Him. The
ocean - if I turn the sea upside down, what happens? It does
not end. I will not find Him. Now it is said,
where will you find Him?
The ordinary exists beside the extraordinary.
The Unattainable Man cannot be seized the boat traversing towards that one9s
accomplishment...
spot
of
'That One's spot of accomplishment' refers to what I said

before: it signifies a person's character, his speaking and
conduct, his approaches. If a view is kept on all these
aspects, then it becomes clear whether the person is a true
294
Ba ul philosophy
striver or not, whether or not he really does perform
sadhana. This is then easily recognized.
That which is not being found while searching through the waters
of the ocean, the aspired reality, what does it imply? The lotus inside the
water, the inner ocean - there are seven oceans and thirteen rivers
existing within the human body. Once the kulakundalini energy turns,
the central point, the navel of that lotus-flower remains within one ocean,
Thereupon, in an advanced stage of sadhana, this core essence is
gradually raised to the topmost bodily region so as to reach the shore of
biraja. Raised in what manner? - by way of the tongue. The processes
and procedures at this stage of the spiritual practice are deeply intricate
and require an extraordinarily high standard of spiritual consciousness in
order to be properly understood and realized. Such tenets are therefore
accessible only to those who have qualified for the highest stage, and are
passed on in strict confidentiality so as to ensure the perpetuation of their
intrinsic value.
Again here it is said In three wombs I have a son the son recounts the hearts matter to all;
to me he tells not
for life's sake.
There are three women of most exceptional beauty like the son so the mother,
very clear in shape.
Without father the sons are born,
without semen, without fruit in three wombs there is a son...
These three wombs represent our body indwelled by the
kulakundalini energy, by the three arteries3 Ira, Pingala and
Susumna. In these three arteries, an offspring has taken
birth. He is reason - the mind. Reason carries an excellent
name: mind. This is the mind, which is to be born. Once it
has properly taken birth, if it flourishes well, then very much
5
tintenari ('three women') means tintenari ('three arteries"), referring to the three
principal arteries within the human body
Baul sadhana and rnanusa tattva
295
can be known through it; it will pick up many beautiful

things. Now here it is said that it has no father, no mother,
yet it has taken birth. In what manner? Within the body - it
becomes manifest within our body. As soon as the elemental
quality of goodness arises in us, as soon as virtuous thought
emerges, it is born. But when those qualities are not
achieved, the mind will not prosper. It remains then locked,
that means it closes down. Then it cannot be born, because
the strength for taking birth does not come forth. Therefore,
in order to procure that strength one has to perform sadhana.
As much as one can practice sadhana, as much as one can
contemplate - contemplating and contemplating, it is attained.
If one does not resort to dhyana, nothing will happen - nothing will be accomplished, nothing obtained. Whatever task one
approaches, its eventual accomplishment requires prior endeavor. It is
upon investing purposeful labor that the desired end is achieved; without
diligent effort, no fruit is obtained. What is more, this effort must be
paired with faith, with devotion, with confidence in its ultimate success.
These qualities have to be maintained at all times and in any undertaking
in order to bring the task to fruition. If there is the slightest deficiency of
even one of these vital virtues, then all toiling and striving howsoever
eager remains a vain enterprise. Therefore, earnest effort nourished by
devotion is absolutely necessary.
Sadhana constitutes an extremely complex and demanding
spiritual task, and knowledge of its underlying concepts and intrinsic
aspects in all their nuances is crucial for the proper execution of sadhana
so as to derive genuine spiritual benefit. Howsoever vast the theoretical
fundament and howsoever profound its purport, the Bauls are
nevertheless able to formulate even the most intricate tenets in easy
words in their songs. The Bauls1 songs thus contain the quintessence of
Baul sadhana, though often expressed in hints understood only by those
acquainted with their inner meaning.
Next I shall explain the tenets of sadhana expressed in one
song. Along with the song I will give the commentary to
point out in what ways sadhana is performed. Here it is said -
Baul philosophy
Say, oh virtuous one, listen by which virtue have you become human?
Having wasted your ancestral riches,
you are relmquishing your mental involvement, your intellect
and home.
Nine doors, sixteen locks which door's key have you lost?
Your real home is disorderly
as you have settled by the door of the outhouse.
Oh Hari7 says Padmalocana in state of devastation you are!
In your temple, Madhava is not there blowing conches, you have but created hubbub.
That is to say - it is very intricate; there are two or three
interpretations, I shall explain one. Its purpon is, say, oh
virtuous one, listen - by what virtue have you become

human? A person of our days, learned and knowledgeable,
who has studied at university, has taken degrees, has
accomplished a doctorate, has gathered much expenence and
become a great individual, a great intellectual - such a person
is addressed, hey virtuous one, tell us, from where has the
human being emerged. If he is able to tell about the creation
of humanity, to recount the story of creation, then he will be
in a position to explain what is 'me 1 . The T , the human self
rests within man himself. There it is said, hey virtuous one,
tell us, listen - by which virtue have you become human?
Your real home is unsettled as you got seated by the door of
the barn. Bam means a place where the sifter for cleaning
rice is operated - there is a device for sifting rice by
separating the finer and coarser grains; while the finer
particles trickle down, the substance becomes purified Now
this is done by a machine. So about this it is said that he sits
in this very place, benath a canopy. He does not wish to go
to any proper house, or proper door, or any place for that
matter. That sifter is what he looks at; there he works, there
he is always going to work. Further it is said, what does he
gain while staying there? It is the fact that one gets to see
Baul sadhana and manusa tatty a

whether he really pays heed or not. If he does not handle the
machine carefully, it strikes against his hand. Why? Because
it is moving rather continuously. If he does not keep up with
it, his hand will be cut off. Therefore, how cautious he has to
be!
In the context of this cautiousness, it is then said that in your
temple, Madhava is not there; blowing conches is all.. That
means that Madhava 4 who dwells in this body of yours,
once this Madhava is gone you are dead. That means though
a living human being does remain, the person is dead. Why?
He is dead while alive. Living death occurs when? - once
one merges into That One, obtaining His vision. Then one is
dead while being alive. Then a person has everything, but he
renounces it all, keeping himself apart from all. This, then, is
the unattached attitude - he does not become implicated in
anything.
So this temple of the heart, this temple houses everything,
but as you are performing your worship in the outer temple,
in any other place for that matter - there you will not attain to
Him. For the sake of attainment, you have to ready yourself
first. Readying yourself, if you do it beneath a tree, there
won't be temple. Do sit there, and it is there in that very
temple that you will attain to the divinity. That means once
aroused, He emerges from within you. Once He has been
awakened in you, He will awake you. He will appear before
you. This means nothing else than the fact that you will
watch Him, He will watch you - like this. When I sit here,
then I may keep the glance initially straight so as to fix it in
one spot. As I remain seated in the sitting-posture, keeping
the glance fixed, it will turn to the top of the nose to reach the
inner eye. Once it has arrived there, then, watching again and
again, I can see the light which expands gradually from
within me. In that case I am seeing Him; He is revealing
Himself to me. And as soon as the radiant presence descends
into me, various kinds of things begin to prosper within me.
4
an epipbet of the Supreme Divinity
297
298
Baul philosophy
That means matters of so much wisdom, such powerful and
essential things are then easily explained, I can speak about
them. This is because that presence has entered me therefore. That is to say it is not me who is speaking - He
makes me speak, hence I am speaking. My speech is His
words. Then I am visioning Him. Who is He? - our Man of
the Heart, our maner manusa.
Now why is it that the Bauls pay so much attention to the Man of
the Heart, why is it that they remain engrossed in search of Him at all
times and continue to speak of that Man of the Heart? Because it is in
man that the divinity rests. It is within the human being, at the core of the
human heart that the Supreme Being has taken His abode. The Infinite
Reality abides within the human body; therefore He is the Man of the
Heart. What is more, this Man of the Heart lives forth in all humans.
That is to say the human self, ami, is common human property, and so is
its indwelling divinity, the maner rnanusa.
That which is me - this person is but the same thing, and that
person is the same thing, and yet another person too is the
same thing.
If humanity is made of but one and the same substance, if one person is
in essence but the same as another, no distinctness remains between
humans, and the whole of humanity grows into one single, large family,
united in heart and mindThere, we retain no inward discrimination between Hindus
and Muslims, Christians, Yavans or whatever castes. Then,
all of them become one.
It is their attitude towards humanity as a homogeneous entity
which makes the Bauls express their regard for all humans alike, and
which allows them to mingle with mankind in its entirety.
Therefore the Bauls go to all places, collecting alms from
everywhere. Begging is meant to abolish the ego, it is
pursued for the sake of doing away with one's self-conceit: I
am receiving alms from a poor person, from someone who
himself has nothing, and again I am receiving from a wealthy
Baul sadhana and manusa
tettva
299
person - receiving from all of them, I fetch everything for

the only purpose of offering it to the divinity. That means
there is no egoism, no arrogance that would remain in me.
As soon as self-indulgence arises, what ensues? - man's decline, man's
downfall to the regions of baseness. Why is it so? Because then, a
person is deserted by the divinity. Wherever arrogance persists, from
that very place the divine presence withdraws, and no protecting energy
remains. Just as the Vaisnava poet Suradasa warns, indulging in selfconceit, you have swallowed the nectar of poison - you have not taken
refuge in the Dark One59 it is but the same fundamental fact that a person
engulfed in self-glorious thoughts forfeits his claim to the vital truth.
Therefore, man must renounce his selfish intentions - and two
evils in particular, that is, desire and anger. Proceeding at distance from
lust and rage is most essential to ensure one's spiritual success.
If man's anger remains absent, it will be beneficial As much
as there is enragement, that much man is doomed to slide
down. That means then there will be no progress; there will
be depression instead. To avoid depression, the prime advice
given by the wise men is that first of all you sacrifice your
desires. All these sacrifices that are being performed in our
country - goats are sacrificed, chickens are sacrificed, geese
are sacrificed, bulls are sacrificed, in some places buffaloes
are sacrificed - it means these are being used just as pretexts.
Your desires are telling you to do so - according to my
desire I am sacrificing a goat, having done so I eat it. That
means it is my greed. For the sake of my covetousness I
have mistaken my inner voice telling me thus. But it is not so
- the guru says, sacrifice your passions and desires.
Sacrifice your anger. Sacrificing them, do practice sadhana,
then what results? - slowly and gradually, there will be
progress.
What is it that stimulates spiritual advancement once enragement and
passion have been removed? It is the absence of any provocative forces
that evoke greedy desires and draw the human mind towards selfish
* kari abhimana visaya rasa chakhyo, tu fyima Parana nahiayo /
300
Baul philosophy
pursuits. As much as avaricious excitement is there, that much reasons

for covetousness spring up, hence that much man effects his own ruin.
For this reason, it is necessary to always observe the instructions given
by accomplished persons, to learn from them and follow their line of
virtuousness so as to increase one's own level of accomplishment.
However much it grows - this is what is meant by battery
charging. This is what you have to do, what every human
has to do.
Moreover, an accomplished seeker keen on practicing sadhana
needs to acquire his knowledge and insights from yet another sadhu,
from one who is familiar with the processes and tenets of sadhana.
Just as one learns from a mechanic how to repair a broken
car, how to identify and fix the problem so that the car
begins to move again. Likewise, if one visits a doctor, he
will be able to tell what ailments afflict a person. This is
because he has learnt it, he has seen it, he has inquired into it.
Therefore he is competent to speak about those things.
In the same way, a sadhu who has become accomplished in the course
of his arduous endeavor and striving for realization has attained a clear
view of the path ahead of him, hence he is in a position to guide another
seeker on the correct way towards his spiritual goal. His task is to help
the learner in getting started in his spiritual pursuits, while the learner's
duty is to follow the master's directives.
Which is the prime task on the spiritual path? - it is selfrealization, realization of the indwelling divinity that resides in the temple
manifest as the human body.
Again it is said about apprehending that Man within man Not even once did I see that one there is a place adjacent to my home
Not even once did I see...
301
I did explain this already earlier on; now I am repeating the

same thing once more, because this Man who exists within
me - 1 am talking, I am seeing myself, I am loving myself,
but That One I do not know. That means what I recognize is
the surface; my inner being though I do not discern. Now in
order to realize the inner being, a view of knowledge is
required, a view sustained by knowledge. That means,
through the inner eye it is perceived
How is the inner eye activated? - through dhyana, through
contemplation by means of which the outward vision becomes directed
inward. Without mental attentiveness and meditation, spiritual progress
cannot be attained. Alongwith dhyanajapais essential. Incantation and
contemplation constitute the two vital spiritual tools in order to
accomplish one's ultimate aim, hence both must be practiced persistently
and continually to ensure advancement on the path of realization.
However slow one moves ahead, it is the progress as such that matters,
not its speed.
In the concrete, how is the progress called forth? - by way of
practice: abhyasa yoga, that is, habitual spiritual practice. It is constant
and earnest effort that evokes the vision of the inner divinity. And to
obtain this vision is the elemental purpose of human existence.
Therefore, that divinity who is me, what does this divinity
say? - 1 am immanent in all. I dwell in the Gita, I dwell in the
Bible, I dwell in the Veda, I dwell in the Qur'an - 1 dwell in
everything. That means everything is but Me. This property
of the self, ami, rests within all. So if I abide within all, then
why is it that none recognizes Me? It is necessary to see Me,
isnt' it? Realizing Me, then things will work out. To make up
my house beautifully, painting it, maintaining it properly,
adorning it - this is my task. Then, if my inner Man rests
within me, how can I treat Him nicely without being able to
respect Him, without being able to love Him, without being
able to do anything? What I do is to care about the surface wearing good clothes and garments, taking bath, applying
oil, doing this and that: on the outside. But that which is
3 02
&a u^ philosophy
inside, that must be cared for properly. And in order to set
this right, one has to perform japa and dhyana*
Meditation and incantation, being directed at the inner consciousness,

serve to purify the mind from within. Self-purification, however, is most
imperative in order to accomplish spintual experience. Once the inner
being has been cleaned of all filth and emotional impurities, the mind is
set to receive the ultimate experience of the Supreme Divinity whose
vision arises then easily before the inner eye.
Experience means what? - realization. Experience of the Supreme
Reality signifies realization of that reality, for realization is accomplished
through experience. Realization manifests itself in what manner?
Once experience has come forth, I can see that this Man
within me is doing this and that, speaks this, wants to do that
- then, I will be able to automatically understand His matters.
That means talking and talking - He cannot talk, yet if there
is someone else who too cannot talk, if the two of them are
together, their gesticulating becomes one: speaking through
gesticulations, they will understand each other; there is
mutual communicating between these two of the kind they
can understand, and so they keep talking. Blind persons who
cannot see, if they talk, then they have a speech of their own
which is understood by them. In the same way, the sadhus's
speech is understood by the sadhu.
Therefore, the Haul's matters are understood by the Baul, by
the one whose heart is bauliya. Everyone has a heart, and
this heart must be made bauliya. Bauliya means complete
renunciation. Having renounced everything, one becomes
unconcerned. Unconcerned means that I become engrossed
in That One. That which I attain upon submerging - I had
mentioned the bee who obtained the nectar and became
immersed in that very place. In the same manner, when one
gets to see the inner Man within oneself, one becomes
engulfed. That means then a self-forgotten feeling arises.
This is the bauliya bhava, the sentiment of being bauliyathe sentiment of the Baul. This bauliya sentiment may come
303
forth in any human being, but this alone does not make
someone a Baul. In order to become a Baul, one has to
perform the sadhana - it is upon practicing sadhana that a
person turns into a Baul. Up to that point he will be a Baul
artiste, who knows to sing, to dance, to earn income, to
acquire wealth, but there will be no sadhana. Performing
sadhana, he has to become accomplished - then he will be a
Baul.
Accomplishment requires a number of essentials to be fulfilled
beforehand. The most important stipulation is the presence of a spiritual
master: the seeker must obtain the support of the sadguru, and partaking
of the master's protective aid, must increase his knowledge step by step
under the guru's guidance.
Just as there are many kinds of vegetable underneath the
earth, potatoes, turnips and whatever else, these have to be
dug out by removing the earth on top of them, then they are
thoroughly washed and cleaned; thereafter they can be used
for eating. Likewise, those vegetables that rest within us,
whatever things rest in us, we have to make them clean and
tidy in that very manner and, earing that much, these things
are to be utilized. And I think upon doing so, a person will
then be able to understand the Baul's quest, and will love
and respect the Baul.
The majority of people, however, cannot proceed on the path of spiritual
effort, hence are unable to comprehend the essence of the Baul's plea.
Why this lack of perceptive power? Because they cannot realize
themselves. Self-realization, knowledge of one's own indwelling reality
is the vital fundament for all virtuous pursuits. Knowledge moreover
leads to respect, hence a person who remains ignorant and therefore
disregardful of his true inner being will never be able to show regard to
others.
If one knows one's own self, then one is able to love another
person. That means if I love myself, then I can love another
person as well.
304
Baul philosophy
Once self-realization is accomplished by all, mutual respect and

affection emerge and humans learn to easily interact in a mutually
agreeable, sympathetic manner. Then no differentiation, no
discrimination arises and inflicts pain on anybody. If the ideal of human
harmony is to be maintained, however, it is essential that spiritual values
are kept alive, and some effort needs to be taken in order to bring these
values over to humanity as a whole.
The present age has brought forth numerous allurements,
and it is because of these temptations that many Baul
sadhakas have gone into hiding. They remain observing, but
do not emerge in the open. It was me who started the
dissemination. Many Bauls sought to get the propagation
going; from far away, from anywhere in the world people
would come in order to learn. So when they reached, these
Bauls could not give them anything, because they did not
know English well enough, they did not know those people's
language, hence they could not speak. So then I told them,
you talk in your language, they will pick it up in their
language - it does not matter, there will be no trouble,
because communication functions by means of what? human love and affection, devotion: these are but one and the
same, these do not differ between people. The way I love,
another person will love in the same manner. The love of a
tongue - what does the tongue do? - licking, it makes the
thing its own. The love of a human being consists in
behaving with another person sympathetically, speak
pleasantly, mingle and mix with others affectionately: this is
a ldVing person's sentiment, his love, his kindness, devotion,
esteem - this. All this will then automatically come.
There are a number of sadhus whom I got to do some things
up to now. Three or four distinguished sadhus were there
who have passed away, and two or three very remarkable
sadhus are still around. Among them was my guru, Manohar
Khyapa, an excellent guru. Then there was Sita Ram Das
Omkarnath, who was an eminent guru. All of them are
gradually vanishing. Therefore I think if these values could
be preserved for the time to come, then perhaps their tenets
305
would acquire permanence, would not be lost. But those

others did not want it, did not do it. This is my regret,
however - why did they not do anything, for so many days?
The need for dissemination was there much before, but why
have they not done it? This is the query that emerges from
my mind - why did they not do it. If this would have been
done, then humans were able to love each other. Then man's
respect and devotion may have remained intact, that means,
would not have been wasted. The way those values have
been destroyed these days - people discriminate each other,
kill each other; love and affection are lacking firmness, are
lacking devotion, are lacking respect -just now there is love,
little later it is gone. A little later perhaps, having made
somebody my most intimate person, I would leave that
person at once. These are things that happen. These things
happen because people are not able to realize themselves, are
not able to love themselves properly. If one can love oneself,
then one can love everyone affectionately. But why is this
not being taught! This is my question, and it gives me much
pain, And I do think that propagation of all these things is
imperative in our times. If this is not done, then I am afraid it
will be lost.
In order to preserve the most valuable treasure of humanity,
continuous effort is necessary - an effort which requires time, and
patience. Realization, accomplishment is not attained in a single instant.
The spiritual path necessitates progression in a steady and unperturbed
manner, and slowly-slowly the destination is reached. Without gradual
advancement, the aspired goal is not achieved, because the Highest
cannot be grasped at once. Why not?
If I want to close my eyes and see things immediately, then I
will not obtain their experience. So what do I have to do in
order to be able to discern those things within me? There are
some processes for looking into oneself. Just like a camera,
which has a switch upon pressing which a picture is taken. If
I do not know it, then the picture does emerge properly. Its
knowledge rests within the guru. The guru is the one who
can show the switch to be pressed; then I can see with my
306
Baul philosophy
own eyes that the flash is released. Thereupon, that image is
automatically recorded in the heart of man. The picture
having been taken, I can see it, I am seeing it. This is
sadhana,
Sadhana can be practiced effectively only once it is coupled with

faith and confidence in its eventual reward Firm trust and the certitude
that whatever effort one takes up, it will bring one closer to the soughtafter reality, constitute the vital basis of any spiritual pursuit
Therefore, through faith the object is attained; arguing moves
it far away. Requirement number one is faith. If there is no
confidence, sadhana cannot be accomplished, because
accomplishment depends solely upon faith. Advancement,
growth is nourished by faith - that means confidence,
devotion, and faith. If these do not remain, then the seeker's
life and the family of seekers - this family becomes then
completely detached I have frequently seen other sidhus in some place in America someone said to me, look, my life
has been completely ruined When I was studying from
school onwards, attending high school, secondary school,
thereafter I was going to continue studying: then, suddenly, a
sadhu told me that he would show me God. I was studying
at that time, then attended university to read - all of a sudden
I gave up and began to follow the sadhu. And now my age is
approaching forty, but I cannot see God. So the sadhu has
destroyed my life. - 1 said to him, have you properly taken in
what you have picked up, have you learnt the tasks? He
replied, no, I have not been able to do this; what does one
have to do for that?
If that is not done - if I have to reckon the numbers, once the
numbers have been given if you cannot count these numbers
from one through hundred and return reversely from there, if
this knowledge does not come to you, then how will you
expect to reach the hundred? And once you have got a
hundred, you have to continue up to a thousand. That means
whatever much it takes to arrive at a thousand, if you do not
know this, then how will you get there? Therefore you have
307
to learn this beforehand. And you have to write it down,

slowly and steadily. Writing and writing, study is achieved there has to be study in the first place. If you are not
studying in a proper manner, what will you do to pass? I did
not study and then I say they did not let me pass from
college - this is not the way. To pass college, you do your
own studies - then you can pass.
So having become a sadhu, one has to perform sadhana. One
has to practice sadhana, and one has to dedicate one's time to
it, firmly and gradually, with faith and devotion. Doing so,
there will definitely be success. Why? Things that have
become available these days, such as electricity with power
running through a cable - this is a product of faith. Well, or
the image appearing on a television screen - it arises out of
nothing. From somewhere, from the air some waves are
received by a power machine which then transforms them.
So if a machine can do this - isn't there a much more
powerful machine within us? But I cannot operate it because
I do not know how to apply its functions. Which machine to
connect with which machine and which switch to press in
what place to make it work - if I am not acquainted with this,
then what shall I do to become accomplished? Therefore, for
the sake of accomplishment I have to learn from the guru
with much patience, with devotion and faith. And if I am
unable to do so, if I want to pass quickly, then what shall I
do to pass? - 1 will not, I won't be able to pass.
He said, no, this has been my fault At last he admitted that
yes, this is my fault. But then, he did blame the guru.
Holding the guru responsible, what happens? - it will be
your fault. Why? That divinity manifest in the person of the
guru - this divinity is but you. So if you find fault with him,
you are wrong yourself. That means you are not able to carry
out his tasks, hence you call then his fault what is actually
your fault. It is him who points at the processes, but to
instigate them is our task. And if this effecting is not done
properly, then what to do?
308
Baul philosophy
In order to achieve this, sadhana has to be pursued.
Incantation, austere endeavor, contemplation, realization these need to be exercised. Thereafter yoga - that means
what is said that one should take to yoga, to ntual worship
and get along with these, this is not what I am saying. What
you can do is your own tasks, your own. Sitting here, I can
perform japa. I can recite incantations directed to Kali, to
Siva, to whomever; remaining seated I am reciting
incantations. Sitting with closed eyes, I pronounce the
voiceless incantation - ajapa. Reciting ajapa means that the
tongue which is inside does not move. It is only the mind
which utters the incantation. To do this signifies ajapa. That
means if I were to say something while alone, before I speak
I am not opening the mouth, but the statement becomes
pronounced. This is ajapa. If I continue doing it, it brings
forth some fruit. This fruit signifies the rise of
consciousness. That means awareness, the power of
perception gets increased. To amplify this energy of
consciousness, one has to keep the virtuous company of the
sadhu. He will then clear the path and enable spiritual
progress.
(12)
Car-cande sadhana
Baul sadhana includes a number of components whose

execution makes high demands on the seeker, and whose proper
perception calls for an extraordinarily advanced level of accomplishment
and mental firmness. The reason rests in the extremely intricate and
sublime nature of the tasks associated with such aspects of sadhana. If
an insufficiently qualified striver were to approach any of the most
difficult spiritual tasks, he would not only fail to succeed, but would
moreover forfeit the benefits of his entire spiritual practice. Therefore,
cautiousness constitutes the most imperative and vital factor in the
pursuance of sadhana, and a striver sincerely interested in spiritual
advancement must refrain from any attempt of taking to those highly
sensitive elements of the sadhana for which he has not reached the
required standard.
Among the advanced components of Baul sadhana, nayika
sadhana and rati sadhana presuppose a specially advanced degree of
spiritual perfection in order to be accurately comprehended and
thereafter performed with the correct mental attitude. What do these
aspects imply in the concrete? If proper understanding is to be acquired,
first of all the definitions must be set right so as to enable a clear vision
of the actual essence and spiritual processes involved in these
constituent parts of the spiritual practice. As regards rati sadhana, the
term 'rati* itself has to be treated with utmost care if wrong
interpretations are to be avoided. In its literal meaning, 'rati' signifies
conjugal love, but in the context of sadhana the word refers to the
sublimation of sexual energy and its tranfonnation into spiritual potency
- that is mati, intellect, and mind.
That which is called rati sadhana relates to the mind, math If
rati is properly handled in the sadhana, then mati remains
intact - mati (intellect), and rnana (mind). If intellect and mind
become one, then the speech of the body becomes very
easily understood.
310
Ba ul philosophy
On the primary level, if the vital energies are released, hence lost, their
intrinsic dynamic potential cannot be transferred onto a higher level by
converting it into mental capacity. However, if rati, if the natural impulse
unites with mati and mana, then a state of intent mental absorption can be
achieved, which again is termed rati. Once such a state is attained, an
immense spiritual energy arises, a power which exceeds all other forces in
depth and intensity. To arrive at this level of spiritual profoundness becomes
possible through ultimate spiritual refinement, and the sadhana leading to
such attainment is accessible only to highly accomplished seekers.
Just as it is said, like the moon of the first day is seen by
some; by some it is not seen. So this bindu, this bindu
sadhana- to perform bindu sadhana is not possible for all. It
is an extremely difficult sadhana, and speaking about the
penetrating glance - once a powerful glance has come forth,
like this it must be sustained with the eyes; maintaining it on
and on, then one is able to experience the radiance. Thus this
bindu sadhana constitutes a very intricate sadhana, and it
represents the Bauls* most excellent sadhana.
Accomplishment of bindu sadhana leads to the most sublime spiritual
bliss, and the fruit obtained in this manner will be permanent and
indestructible. The higher the spiritual reward, however, the more
increased is the demand on the striver, and fulfillment of the ultimate
quest of sadhana is consequently achieved only upon having reached the
utmost stage of spiritual perfection.
Once a seeker has gained complete control over his mental and
physical faculties, he gradually arrives at the level from where he can
approach the most complicated spiritual tasks, mastering which he
attains lasting spiritual success while tasting the innermost essence of
being. Bindu sad&ana is performed at the highest level of sadhana, hence
its successful execution signifies attainment to the Supreme. How
such mental achievement manifest itself in the concrete?
This having been accomplished, the seeker is able to remain
celibate, and his brahmacarya will never be lost; he will be in
a position to maintain brahmacarya in a proper manner. And
what ensues from that? If he remains imperfect, that means if
his offspring keep coming forth like this in his domestic life
311
- if he renounces all this, then he will afterwards be able to

adopt brahmacarysL That means however much is gone, it is
gone, and that which is there will be locked up. Having thus
been shut up, rati is retained there. If rati is kept back, what
happens? - rati and mati uniting with each other, the striver
acquires energy and becomes able to commence his sadhana.
Rati and mati merging into one means nothing else than to
effectively transcend the baser propensities and to sublimate the
elemental energies in such a way as to transfer them from gross level to
the most sublime state of spiritual consciousness. Through this process
of sublimation, it becomes possible to utilize the diverted energies as an
additional force to enable the spiritual progress, and it is under this
condition that the actual sadhana can be taken up. Entering into the
course of sadhana, however, needs to be done in conformity with the
guru if the experience of transcendental bliss is to be evoked.
Establishing the foundation in conjunction with the guru functions in
what manner?
This is the expansion of love. Just as there is the love of the
nayika (the female consort), and this love: if both streams of
love become one, in this regard it is said Making love was not granted to me the Supreme Command held me back;
Krsna did love not let be.
Why is it Krsna's love that is referred to? This Krsna is very
delicate, very tender. Just as Radha is tender like a lotus,
together with her, he is very subtle. When both of them
unite, then there is no lust, no passion, no desire in that.
There is but one sentiment resting in it, and that is the
sentiment of devotion. The feeling of devotion, and therein
rests spontaneous love - sahajiya prema. In easy love no
passion persists. This is desire-free, dispassionate sadhananiskama sadhana. Once sadhana is freed from lust, once
niskama sadhana is attained, it is then that nayika sadhana
can be performed.
312
Biul philosophy
Freedom from passion, absence of lust and desire is not only

most vital to ensure the spiritual value of the sadhana practiced in
conjunction with a consort - it constitutes moreover the crucial factor by
which such sadhana qualifies as sadhana. In order to obtain the quality
of niskama, love must be entirely purified of any desirous motives, of
any passion and lust, of any selfish or gainftil intents. Once all polluting
influences have been carefully strained out and a state of flawless,
unconditional love has been accomplished by both the striver and his
consort, it is under these circumstances that nayika sadhana becomes
approachable. Why is it so?
The reason is, when ghee is placed near a fire, then the ghee
dissolves. If this ghee however hardens while being kept
near the fire, then it will not melt in the fire, nor would it melt
without the fire. That means then it becomes confected,
hence solid. Therefore, those who perform sadhana in
association with the consort do it for the sake of testing to
what extent they have become accomplished.
Accomplishment occurs when? - as soon as the bond of love
between the seeker and his consort is tied by no other intent than love
itself. If this is achieved, then love becomes love for the sake of love,
and for the sake of love alone. And this is the core implication of that
which is referred to as parakiya bhava. The term 'parakiya1, which
signifies 'relating or belonging to another1 as opposed to svakiya or
one's own, is often misinterpreted as a conjugal relationship established
by acquisition of another person's wife for the purpose of sensual
pleasure, but this is entirely wrong. Parakiya bhava means nothing else
than love for the sake of love, that is, love indwelled by perfect pureness
and by an intensity which is not always necessarily attained in a svakiya
relationship 'regulated in part by social, familial, and legal constraints'
and 'influenced by motives other than simple love'1.
What is called 'parakiya' - parakiya meaning that we are
taking possession of some other woman as parakiya, this
which is being asserted is absolutely trashy talk. It is not so.
The entire signification is that the uta-sadhika, the person
Shnvatsa Goswami, in an interview with Steven 1 Gelberg, 12 March 1982
313
who functions as the co-sadhika- with this sadhika one has

to perform sadhana. If she is an accomplished sadhika, in
that case, once sadhika and sadhaka unite, rubbing on the
touchstone it will then become clear whether this is gold or
not. This would then be understood. But if one person is no
sadhika and one person is a sadhaka, then however there will
be no sadhana. The sadhana will not become accomplished,
and there will be no sadhana altogether. Both will be
destroyed. Therefore, nayika sadhana is extremely difficult.
Nayika sadhana is extremely hard to accomplish, because it
requires complete spiritual oneness of the striver and his consort in
order to preserve the immaculacy of the conjugal relationship. If this
sameness, if spiritual union is not achieved, then the physical union as
such does not amount to sadhana. Therefore, the emotional union in
heart and mind must be established first before it can manifest itself in
corporeal union as the concrete reflection of the transcendental oneness
of love. It is then only that pureness is attained and the union of two
human beings turns into an extension of man's intrinsic kinship with the
Supreme Reality.
Both become one at heart, and the bodies of both become
one. Just as Candidasa addressed the washerwoman - he
actually performed Baul sadhana; so in the context of this
Baul sadhanahe says Listen, oh washerwoman-queen,
seeing these two eyes, I have taken refuge seeing your two eyes, I have taken refuge at your feet. Now
this feeling of devotion and this love which have arisen in
me, the love and affection that have entered me - these I have
to cherish flawlessly. And for the sake of performing this
sadhanahc says, manifest gold - manifest gold means, this
transfiguration which is there, on top of this transfiguration I
am applying that which I receive, the manifest gold. It means
like a mountain, a mound - that which can uphold the
mountain. That is to say this love and affection, they are both
immense. The coast and the mountain stay both together, that
means on one side is the sea, and on one side the coast. If
314
Baul philosophy
both get on together uniformly, then there will be no breach
in them. There will be no effects beneath, and the water
cannot reach the top to destroy it. If there were earth in that
place, it would be eaten into and washed off, and there
would be a landslip. But where the earth does not slide, there
they can proceed in uniformity - proceed homogeneously
and indwelled by love and affection.
In the same manner functions the sadhana based on the love
of the nayika: both proceed in conformity. He does not
nurture lust and desire, she does not nurture lust and desire.
He is not interested in bodily love, she is not interested in
bodily love. That means what is generally said that man
encounters destruction when he associates with women: his
vital energies get lost, and rati having been lost, his intellect,
that means brains - reason and knowledge whatever is there,
these get lost; therefore, one has to get away from this. Yet
the consort must be kept near; both remaining together,
sadhana has to be practiced so that I would not quickly fall
into disaster upon seeing a woman, so that I would not get
corrupted. Then she does not become depraved, I am not
becoming depraved. If this is approached unifiedly, then it
will turn obvious whether I have become accomplished. But
if I claim to be accomplished without undergoing this test,
then as soon as some nayika turns up I will throw myself
into ruin altogether. That means like this one cannot become
accomplished.
So Baul sadhana is this. What people have got to hear,
however, and what has been spread around that the Bauls Baul means on the one hand intoxication, and on the other
hand sex - both allegations are completely absurd The Bauls
do not want this, and they do not do this. But some of those
who have not practiced sadhana, they grasped many an
opportunity whenever they got a chance to do wrong.
Therefore they are responsible for this defamation.
rati - that is, the mental energetic potential
315
Why is it that faulty perceptions provoked by a number of

incapable individuals could take root at all and were readily accepted by
the public? The reason lies in widespread ignorance, in people's inability
to see beyond the limits of baseness, in their unwillingness to learn of
the difference between the outer cover and the inner essence. And even
once the desiie to learn arises, then that which is to be learnt must be
taught in a proper and comprehensible manner so as to make the learner
understand and realize things accurately. Therefore, it is of utmost
importance to do away with wrong interpretations prompted by illequipped pretenders and propagated by misled observers. Baul sadhana
has nothing to do with the vulgar intents with which some people like to
associate it, and the way in which its tenets are conceived reflects but the
respective commentator's own mental state.
In order to acquire knowledge of the subtle essence at the basis of
sadhana so as to become able to apprehend the Baul's true inclination,
some effort of one's own is needed. Why? Because sadham cannot be
properly understood without knowing its bhava, its emotional tenets,
and these emotions are accessed only and alone through experience. The
quintessential sentiment at the core of nayika sadhana is viguddha
prcma, absolutely flawless love - that means something very pure and
immaculate, something holy, something divine. If this sentiment is not
discerned, if an ordinary, mundane viewpoint is maintained instead, then
not only vulgar interpretations arise, but nobody will be able to tell the
true from the false, to tell love from lust, to tell sadhana from decadent
pursuits. And once this inability to distinguish strikes root, what
ensues? Then, even knowledgeable people will fail to recognize the need
to transcend the baser instincts and to settle their inherent energy on a
higher spiritual level, hence will confuse sublimation with sensuality.
And which is the ultimate cause of such confusion? It is failure to
recognize the divinity that rests within man, failure to appreciate the very
fact of the infinite essence of the human being. Orthodox religion often
denies the divine presence in man for the sake of keeping less qualified
devotees away from tenets beyond their level of perception. The
intention itself is laudable, but the actual flaw is the denial as such,
because in that manner religion turns away from its very own substance.
What else apart from this deficiency immanent in his orthodox views
would have prompted an accomplished scholar of Vaisnava philosophy
316
Baul philosophy
such as Shrivatsa Goswami to ride an unwarranted attack against the

sahajiya Vaisnavas of Bengal, blaming them for pursuing an approach
in which 'Radha and Krishna are...not deities to be worshiped - they
merely represent principles to be realized in humanity1 ? So what is
wrong in that? These are principles to be accomplished in humanity.
How can man ever realize himself if he detaches himself from his
indwelling divinity only to place the image of infinity into some separate
corner of a temple for worship at his convenience? That divinity is not to
be worshiped at set times as in a liturgy - that divinity is to be
worshiped at all times, continually and persistently. Which divinity? the divinity that resides within the human body, the divinity which is
man. To regard Radha and Krsna merely as temple deities, as an abstract
and unapproachable ideal rather than realizing them as the supreme
principle of cosmic love and oneness to be accomplished in the human
being means nothing but a pretext for one's own incapacity to
accomplish self-purification. That is to say, then a duality is imposed
with pure, passionless love on the transcendental plane and sensuous
love on the level of humans, and this duality being unresolvable, man
believes to be justified as he indulges in sensuous pleasures - for as
long as he keeps worshiping the ideal of purity in his temple!
But accomplishment is not attained like this, because love is not a
lifeless ideal for ritual worship in a temple. Love must be worshiped in
the temple of the heart, it must be realized in man, it must be
accomplished in man - and that means indeed to realize in humanity the
eternal principle of oneness embodied in the union of Radha and Krsna.
And what is it that upholds this principle? - it is vi&uddha prema,
immaculate love. Why, however, is it Radha and Krsna chosen as the
symbol of universal love?
Because we are Radha, this body is Radha. That which is
inside is Krsna. Krsna is who? - our inner power. That
which I am speaking, this is Krsna. But the whole body is
Radha. Therefore we speak of Radha and Krsna, and
therefore we regard Radha and Krsna very high. Why do we
revere them? The reason is that in their love their is no flaw,
no imperfection of any kind - their*s is undefiled love.
* in an interview with Steven J. Gelberg, 12 March 1982
317
Undivided love where there is no lust, where desire is absent

- that means dispassionate adoration. This dispassionate
adoration signifies nayika sadhana. So just like Candidasa
adopted it, this nayika sadhana was performed by Radha and
Krsna. These two did practice it, because they were not
husband and wife - she was another woman. But he
received her as sadhika. Receiving her as sadhika, he never
approached her in an immoral manner. Why? If he would
have done so, then he could not have performed sadhana,
could not have performed his Ilia, his cosmic play with
sixteen hundred gopis. His Ilia is with sixteen hundred
gopis, so when is it that he becomes able to do it with sixteen
hundred goplsl - once all proceed uniformly, unifiedly,
without dividing between man and woman.
Uniformity, universal harmony constitutes the elemental principle
at the core of existence, hence its realization in man is crucial for the
emancipation of the human soul and for the well-beingof mankind as a
whole. If this ideal is not realized - and if it is not realized in humanity
but worshiped as an intangible abstraction -, then humans will not be
able to get along with each other in a peaceful and mutually agreeable
manner. Therefore the Bauls not only uphold the awareness of their
intrinsic kinship of love with all, but moreover strive to practically
accomplish this ideal of sameness through sadhana. Accomplishing
oneness implies what? - to remove all factors of distinction.
For this reason the Bauls always wear women's dress. At
times they put bangles around their wrists, and they keep
wearing the kopin (loin-cloth). Kopin means, women wear it
for three days in a month, but the men wear it throughout
their whole life. This is because it is given to diem by the
guru upon initiation into the highest stage of the spiritual
progress - the sacred thread, and the kopin are received from
the guru. Once one puts on the kopin - this kopin signifies
Radha, and the fold of the body around which it is tied
represents Krsna, That means the lap pertains to the man and
that which is worn around it pertains to the woman - this is
Radha. So when Radha and Krsna both unite, that means the
kopin is indwelled by innumerable millions of divinities.
318
Baal ph ilosophy
Countless millions of divinities reside in the kopin, whereas
in the sacred thread rest nine divinities. Therefore this is
referred to as the merited thread, in which nine eligible
deities abide. And here there are millions and millions of
deities, in the kopin. So if even the least spot enters there, a
person goes straight to hell and his lineage will get gradually
destroyed. That means the kopin is something so pure, so
venerable - j u s t as one puts one's faith and devotion in a
deity, in that same manner we worship and remember that
kopin. The reason is, for wearing the kopin there is its
mantra, a purificatory mantra. With this purificatory mantra
one takes bath, reciting the mantra - then one is going to
wear the kopin. So this loin-cloth worn by the sidhus, which
is called kopin, once one ties this kopin one has move ahead
in a very stern manner, so that the kopin becomes never ever
corrupted in any way. It needs to be kept pure, and one has
to adopt virtuousness and cleanliness. That means the body
remains unpolluted. It is only when one thinks there might
be some impurity, when something like that occurs to the
mind, then again cleansing and purifying it - it cannot be
washed with soap. With soap it cannot be washed, with a
rod - that means how much respect is paid to a kopml So
this kopin can be kept by taking it to one's forehead, but it
cannot be kept anywhere else, it has to be taken along. And
the men remain always wearing it.
Baul sadhana represents an extremely difficult and demanding

spiritual task, which requires a high degree of mental qualification and a
wide knowledge of intncate tenets. Nayika sadhana belongs to the most
complex components, whose essence can only be outlined here in
summarized form, while the actual sadhana involves many more tatnas
and spiritual fundamentals to recount which becomes a never-ending
topic.
Now that much I have narrowly summarized up to this point.
And as regards the bindu - with regard to the bindu it was
quoted, just as the moon of the first day is seen by some; by
some it is not seen. The moon of the first day means the
moon which appears on the first lunar day of the month - on

that day, nobody can see the moon. It is not seen
immediately. The moon of the second day however can be
seen, that means two days having passed, the moon becomes
visible. Thereafter it remains visible on the third day, on all
subsequent days. But the first moon is not seen.
So this first moon signifies that which we are to receive from
the nayika. And how pure does this nayika have to be, how
much a sadhika does she have to be so that one can obtain it
from her! And that moon - this moon and the moon of the
first day, both have been made one. That means how much
value rests in that! So if she cannot give that value, then this
sadhika has no worth.
Now in this regard there are certain things in our life whose
tenets are not easily explained. These are very intricate tenets,
and not many know them. Those who talk without knowing
produce topsy-turvy interpretations. What is the
consequence? If one plainly admits that no, I do not know I think this is alright. But to claim wrongly that one knows,
this is not acceptable. This leads to the decline of an entire
community; a vast community of seekers will be discredited.
Therefore I request especially all those sadhus who pursue
this path that if they do not know something properly, if they
do not exercise its sadhana, then they should not speak to
anybody about it, should not teach it. Nobody should be set
on the wrong path. This is my request to all, and in particular
to those who practice Baul sadhana.
To those who wish to learn about the Bauls, who wish to
learn Baul sadhana, my advice is that in order to avoid
entering a wrong course they should question whether a
person is competent to be the guru or not. About this, one
has to inquire; without testing, it is not found out. Just as it is
said somewhere in our Baul texts, choose the guru
knowingly, then eat the prasada. That means appraise the
guru first; having approved him eat his prasada, eat his
leftovers. But if this guru is not adequately equipped to be a
guru, then you will not get prasada; then alLyou eat is the
scraps of the meal - that which has become polluted. This is
319
320
Baul philosophy
no prasada. Therefore whenever wherever one accepts
whomever as guru, then this has to be done knowingly,
inquisitively. He must be assessed very thoroughly, must be
known. And what is more, this comes to be known in
connection with the sadguru: one has to look out for the
sadguru.
Partaking of the guidance by the sadguru is an instance of special

grace, which is not necessarily given to all, and which is not attained in
an instant. A sadguru, a true master is not easily found, and to obtain the
sadguru signifies nothing less than an extension of divine blessing. Why
is this favor so hard to attain?
The reason is, though the right to obtain a guru rests with all
humans, not everyone does actually attain him. We may be
avoiding trivial faults, impurity, impiousness; these we may
cast out for all times. But once a true guru is found, we
cannot apprehend him. This is because perhaps at some point
I may have encountered impediments, or somewhere I have
been hurt. This injury has settled in me - maybe he too will
hurt me, or will guide me on the wrong path, or... He may
be able to bring me on the proper path, but this earlier injury
keeps haunting me. And so, to many people proceeding on
the easy way is not granted on various different accounts.
Therefore, if the Baul can be a true Baul, then he will be able
to bestow humanness on millions and millions of people, he
will be able to establish the workshop that produces humans.
Its reason is, if he contemplates but once with closed eyes,
then he can tell whatever is happening in the world. He is
able to speak because his power is a special power. Because
this energy, and this power that rest in him have been
bestowed by the Supreme Divinity. He has not acquired this
power by borrowing from here or there - it emerges from
within. That means it is boundless. Just as the water of the
ocean knows no end, in the same way, those who partake of
God's grace, who partake of the guru's grace, will never
meet exhaustion. Such a person, however much he speaks,
however much he does - he will do it in no other manner
321
than properly. Why? There will be no defects remaining,

because he himself cannot accept inadequacies. If he takes to
weaknesses himself, then he becomes corrupted; therefore he
would not do this. And himself not doing it, he will not
allow it to others, for moving himself on the accurate path
and sending someone else on the wrong path - he could
never ever act like this, because having reached that level he
will not be able to do harm.
What is it that prevents an accomplished person from acting
liTesponsibly? It it the homogeneity of reason and mind, the harmony
between man's rational and emotional faculties which functions as the
inbuilt controller of all action and intention. Therefore, a person who has
established the union of emotion and reason in himself is not inclined to
willfully deviate from the course of virtuousness, because his mind
holds him back and sustains him on the proper path.
Then he can never ever do that - to set someone on the
wrong course. What he wants then is that I am proceeding
on the easy path, so that other person too should proceed on
the easy path. That means like this a million people could
move on the easy path. This million, however, has nowadays
shrunk to a few. They have become perhaps one million, out
of thousands and thousands of millions their number has
arrived at one million. Still if there could be one million of
seekers, then this creation which God has brought forth
around us - in this creation He Himself could attain joy. The
Creator who has brought this world to perfection, He
Himself would be satisfied that - yes, I have produced this, I
have made them take birth; now they direct their thoughts at
me, realize me, know me, strive to know me; knowing me
they try to teach, to make others understand. Then, He would
be pleased.
He - that means this power which makes us do everything,
which causes people in the world to act. That means biahma
from brahma, creation emerges. Just like this room,
surrounded by walls on four sides, and in the middle there is
voidness, there is nothing: here, there is fullness. Wherever
3 22
Baul philosophy
there is an empty space, it is pervaded by fullness. If that
fullness were not there, the thing would collapse, We
imagine that the sky is an empty space, that there is nothing
at all - but it is not so. The sky is permeated by fullness.
This fullness is there; therefore the sky does not collapse, it
does not fall down but is being supported. This is just like
what I said once of Krsna lifting the mountain on one finger,
on one little finger. A mountain is not lifted on one finger!
That means he displays such an immense energy - brahma
sakti - that he is able to hold the entire universe on one
finger, at his will. Whatever He wants to happen, that very
thing will be. This is because He is parama-brahma, the
Absolute Being.
It is for the sake of realizing this Absolute Being, the Supreme

Divinity, that man invests all his spiritual efforts. What is it that
motivates this spiritual search, what is it that arouses man's desire to
apprehend the Supreme Being and to meet Him in the perfect union of
love? It is the inborn affinity between the human soul and the Supreme
Soul, the inner kinship that links man to the Supreme Reality.
The minutest of minute particle of brahma - this is us. If
anyone is little more than that, then he will understand what
brahma is, what brahma can do. So this transcendental
energy, brahma gakti, is but everything.
The sadhana directed at this supreme energy, the sadhana directed at
brahma, at the Absolute Reality - this is the sadhana performed by the
Bauls. It is in brahma where the Baul submerges upon immersing
himself in contemplation on the Supreme Being, and it is in brahma
where he accomplishes the soul's union with the Supreme Soul. Once
the stream of human love comes to confluence with the eternal current of
universal love and the human soul merges into the soul of the universe,
the bliss that emerges exceeds all joy to be conceived of by ordinary
means.
The union of the soul with the Supreme Soul means, what
common people say about the joy derived from uniting with
a woman: a hundred thousand times more excellent, millions
of millions of times more excellent is the bliss attained when
Car-cande sadhana
323
atma and paramatma, when the soul and the Supreme Soul
unite, and when there is joy in union with That One.
And in order to accomplish this ultimate, most excellent union,
one has to perform sadhana - sadhana in its entirety, sadhana in all its
aspects and components.
If complete sadhana is not practiced, just like taking those
principal arteries - Ira on the left, Pingala on the right, and
Susumna -, all these must be gradually evoked and brought
to functioning; thereupon, slowly-slowly activating one by
one the bodily functions, one becomes absorbed in That
One.
That is to say, union is not accomplished in a single instant, but requires
continuous and dedicated effort, paired with knowledge of the tasks to
be fulfilled in sadhana. And this knowledge is obtained in what way? through learning. Learning moreover calls for teaching, and it is for this
very reason that the necessity to point at the direction of the spiritual
search and to guide people on the path of realization becomes selfevident.
Car-cande sadhana
Ultimate attainment, the fulfillment of man's prime quest for
union with the divine not only presupposes strenuous spiritual endeavor
on the part of the seeker, but the striver must moreover accomplish a
certain level of experience and insight into the intrinsic functionings of
sadhana which makes him eligible for the Highest. Yet the more
effortful the task as such, the more precious is the fruit to be earned.
Permanence of the spiritual success, therefore, is acquired upon
mastering the most difficult parts of the spiritual practice. At this level of
highest complexity and utmost intricacy, Baul sadhana settles its
component known as car-cande sadhana or sadhana pertaining to the
'four moons', that is, the sad/iana which aims at the accomplishment of
inner prosperity by way of evoking the light of the moon within the
human body.
324
Baal philosophy
The universe is indwelled by stars to four directions, in
whose middle rests the moon. In the same way there are
stars of that kind in our four directions within, amidst which
stays that moon. In order to apprehend this moon, one has to
sit concentratedly, with purified mind, purified of lust4 - then
one can obtain it. The one who is able to accomplish such
attainment will be granted permanence in every respect his
mind will persist in one and the same manner, his flow of
thought will persist in one and the same way; these will
never ever yield to decay.
So for the sake of attaining this moon, we speak of car-cande
sadhana; the effort for this goal is called car-cande sadhana.
Carcanda, 'four moons1 means the six lotuses5 within us - in
four of them, these moons rise. Once the moons extend their
light, then the lotuses begin to blossom, to bloom. As soon
as they are flowering, it means that the rays of the moon
have reached them. For as long as the ray does not come
forth, they cannot unfold. Now in order to accomplish this,
one has to resort to the sadguru so as to understand in what
manner those rays are directed to which respective lotus.
Which lotus rests in which direction, all these things must be
learnt under his guidance.
All lotuses are manifest in our lower portion; they do not
flourish in the upper portion. Therefore, if they remain
blooming in the lower portion, then from what direction
comes the ray? From where does the light enter? Does it
come from below, or does it come from above, or from
where? One has to see in what direction the face of the
flower points - it is into that direction that the ray extends;
from that side the ray comes. That is to say, the direction of
the ray becomes clear upon realizing the direction to which
the opening of the lotus turns. And this is the object of the
sadhana related to the moon, of car-cande sadhana: to
comprehend how the ray is made to enter, and in what way it
Suddha rati means that lust must be filtered out by transcending the baser impulses
and transforming them in such a way as to obtain pure love.
the six bodily circles
Car-cande sadhana
325
enters when one performs this sadhana. And these moons

are evoked one after another, hence car-cande sadhana
proceeds one by one.
In order to proceed, however, the guidance obtained through the
guru is indispensable. Car-cande sadhana belongs to those most intricate
aspects which can be accomplished only in firm cooperation and close
interaction with the spiritual master, because its tasks are too demanding
to be approached by a seeker on his own. Therefore - to perform car-cande sadhana, the guru must be kept by
one's side. It will not work if the guru has withdrawn in any
way. Every time the guru is present to provide his
instructions, to give directives to the striver.
The highly exacting nature of the spiritual task challenges not only the
striver himself, but expects a superior level of accomplishment from the
guru as well. That is to say, the guru must act in a completely
passionless and responsible manner if spiritual success is to be derived.
The guru must be of such a standard if he is a greedy guru,
then he will be finished. A greedy master and a lustful
disciple - if all three of them are like this, then these three,
dragging and drawing, go to hell That means the three of
them6 will go down, will not survive. Therefore, from three
they must become unified into one, and for this, strength and
time are needed. This is to say, the guru has to be
dispassionate, the disciple has to be dispassionate, and the
nayika has to be dispassionate. If all of them are able to
successfully purify themselves of desire, then that ray will
reach at that time. But if this state of purity cannot be
achieved, then accomplishment is not possible.
Attainment remains unfeasible without complete self-purification,
because it is only once a condition of absolute flawlessness has been
established that the Supreme Reality becomes revealed within. To
accomplish perfect immaculacy is however extremely difficult, and only
viz. the guru, the seeker, and the consort
326
Baal philosophy
few possess sufficient strength and ability to evoke and establish such a
state.
Therefore, the number of Haul sadhakas has decreased very
much. These days they are virtually non-existent. This is
because people of such genuineness, of such virtuousness
have become very few.
Yet such extreme purity is necessary in order to obtain fruit on the
path of sadhana, in order to ennch one's spiritual efforts with meaning.
And if attainment is aspired at the highest level, then the bond of
spiritual oneness must be tied between all those involved in the process
of sadhana- that is, the guru, the seeker himself, and his consort.
To establish uniformity, the three of them must become one
in mind and heart. Just as one speaks of the trinity Brahma-Visnu-Mahesvara: these three rest within us. Thev
reside in our inner being. That means if I say I am directing
my thoughts at Brahma, Visnu and Mahesvara, then these
Brahma, Visnu and Mahesvara abide in me. It is them who
keep us awakened. What sustains us in the state of
wakefulness, through warmth, through anything - this is
brahma. In this brahma rests a power of such kind that, if for
example an ant or other being can survive in a stone, then
this power extends its rays to it. If the rays were not
received, those living beings could not survive, their life
would not persist. That means His touch is received by all;
everyone is seen by Him. It is only that they cannot see HimT
the Supreme Divinity. Those who are at the bottom - us,
having fallen, we do not see Him. we do not notice Him.
To notice, to realize Him, however, will be our most urgent
task. It is the task of all humans: that we do something for
That One. For That One means for the one who has created
us. I am Him. That which is me, that much which He has
given to me, for the sake of that I will go on doing
something: this thought must become settled in all of us. If
thisôuld be accomplished by everyone, then faith, devotion,
and discipline - all these would persist in the world. But if
these virtues do not survive, the world will meet destruction.
Car-cande sadhana
327
Faith and devotion are therefore necessary. And if one does

not want to invest some effort in that - if the architect is not
honored with a little appreciation, then the house will not be
built properly. In that manner, even the one who is but one
day older must be treated with respect. But we have
forgotten all this. Because of this our heedlessness, our
country is afflicted by so much trouble, by inferiority, by
grief and poverty in many ways.
Why is it that devotion and faith, that regard and mutual affection
have been lost among humans? Because people are not able to fully
surrender themselves to the divinity who takes care of them all, who
protects the well-being of humanity as a whole. And why does the urge
for surrender not arise in man? - because of his failure to realize the
Supreme Divinity as the inborn cause of all action, of all creation, of all
being and existence.
If we were able, casting off everything, abandoning
everything, to thrust our confidence in Him and to
acknowledge that it is Him who effects everything, who
possesses the sole authority over everything, so may it be
Him who acts - oh Lord, what do we know of Thee; without
Thee, we know nothing!: if we could give that much of
surrender, if we could fully deliver ourselves, and if
everyone in this world were able to do so, then what
unsurpassed peace could be attained in today's world! That
means, this earth has been existing for how long, be it five
crores, or twenty crores, or eighteen crores of years millions and millions of years ago the earth has been created.
It is not of today. What is recent is us; our origin reaches
back so many days less. But the earth's testimony is vast,
that means crores and crores and crores of years, eighteen
crores, twenty-eight crores: twenty-eight crores of years
before, the earth has become manifest.
So these facts can perhaps be told by the book-learned, by
those who write theses, who do research on all this. But the
sadhus are able to speak beforehand. Why can they speak?
Because they, as they keep performing sadhana, reach out to
328
Baul philosophy
such a level within themselves where the Supreme Reality
reveals to them everything, tells them everything. That means
a sadhu can talk on any theme. Just like a Sarikaracarya - a
Sankaracarya represents a living Siva. The one we refer to as
Siva - where is he? Siva is in heaven - on a mountain, it is
said, a mountain in the Himalaya. That is not Siva - it is
them who are this Siva. Because Sarikaracaryas are four of
them, extending to four directions. That means they are Siva
Ownself Whatever is blessed by them, whatever is
pronounced by them, this will happen. This is because they
remain in constant contact with the divinity, because in them,
the full power is given.
And how is this full power established? - through sadhana. In

order to receive the spiritual energy in its entirety within oneself,
sadhana must be performed. Sadhana signifies accumulation of spintual
power, of inner strength. In what manner does this process of acquinng
energy function?
This is like setting up a power station so as to decorate the
town in many ways with light. To provide for this light, the
power is aggregated in one place, then in a second place, in a
third and fourth place - all the respective sockets are installed
one by one, then, the power rests in them. This power
signifies the sadhu. Sadhus, virtuous persons - them. They
are that power station; from here, the power must be received
continually, Therefore one personified power goes to another
personified power, who again goes to yet another
personified power. From there one goes on to someone
possessing yet supenor powers - that means, if one of those
approached were to say he does not know a certain thing.
This is because everyone is entitled to knowledge, and
everyone is in need of it. Being entitled means I can obtain it,
and I will take possession of it - this is one's right. And it
rests with that person, so why should I not receive it. This
means to be entitled. But if someone would say I won't go to
that person, then what happens? Then from there, from that
direction the power does not amve. It means that this line
has been cut, and in that direction darkness extends.
Car-cande sadhana
For the sake of transforming this darkness into light, there is
the guru - in the syllable gu- rests darkness, in the syllable
(r)u rests light. In the same way, the one who is able to
illumine our inner being with light, to wipe out darkness - he
is the guru. To apprehend this guru, there is yet another
person who is his guru; that one again has a guru of his
own: in this manner, just as one power station follows
another, like this the gurus succeed each other. The guru
represents each respective power, each energy. Now if this
energy is not properly assigned to its functions - as if I were
to install various sorts of light in a house, would connect
various appliances, run different kinds of power-operated
devices: in whatever manner I am able to run them, in that
way they will function. So the guru embodies the same
principle - however many tasks can be accomplished upon
understanding the guru, that many tasks will be achieved.
But if one were to say, let the guru give it, then he will not
give. If the child does not cry, the mother will not feed him.
Those who cannot yet eat with their hands will be breast-fed,
and therefore they will cry for the mother to feed them. A
child cries differently whether he wants to eat, or whether it
is out of some other discomfort - the mother understands all
the nuances in an offspring's behavior.
In the same manner, the guru is able to recognize how much
of what is needed by a disciple, of which thing he requires
what amount, and whether he would be able to properly
handle that thing once he gets it. Why? He has to keep an eye
on the fact that this power, if it is applied in the wrong place,
might ignite, might bum something there. Taking the power
like any other thing and just keeping it somehow in the
house - this is not the way. Any one connection must be
fitted accurately, just as if there is a switch in one place, then
the outlet must be installed exactly in that place. This is
because wherever these outlets reach, one has to see whether
that spot is suitable to hold them or not. That means if it is
damp in one place, then the connection will be doused if it is
fitted there. So if these considerations do not spring up in a
person's mind, then he is not capable of maintaining things
329
(13)
The BauTs highest goal and his most intensely aspired object is
attainment to the Supreme Divinity: to obtain the vision of the all-pervading
transcendental presence, to become one with the Unbounded Reality. This
vision, this union is to be accomplished within, because it is in man that the
Divine Being resides as the unmanifest within the manifest, as the infinite
within the finite, as the permanent within the transitory. To apprehend Ac
uncapturable reality, the inner eye must therefore direct its glance inward so
as to recognize the limitless truth that rests at the core of the human heart
The process of looking into the inner spheres of one's own being requires
awareness of the self- a task which is accomplished through sadhana rather
than through external efforts. Since the Supreme Being dwells inside the
human body as the imperishable essence of the human being, full
knowledge of the body must be attained in order to realize the divine
presence and establish the contact with the sought-after divinity.
Throughout the practice of sadhana, therefore, the mind needs to be
guided in such a way as to perceive one by one the various spiritual centers
within the body and, having identified them, to gradually understand their
intrinsic functioning. Comprehending the respective tasks of each
component within the microcosm of the human body is essential in order to
properly evoke and awaken the bodily functions.
Just as any one lotus has its own specific task, any one
artery - from Susumna onwards, Ira, Pingala, Susumna,-, in
this manner, we have to know that proceeding from where to
where, from which one to which one we arrive.
The course of progression must follow an upward movement, hence it
is from the lower cakras - muladhara, svadhisthana and manipura - that one
proceeds in upward direction. Having traversed the lower three cakras, one
reaches anahata cakra located in the region of the heart, from where the way
leads to the upper regions in which the Supreme Reality abides.
From anahata we continue towards biraja. Settling in biraja,
what respective tasks do we have to do - that means, we
have to see the thing in its entirety so as to discern where the
Suoreme Soul. varama brahma. resides.
332
Baul philosophy
If the bodily centers are to be awakened effectively, it is essential to

progress in a stratified manner, step by step from the lower to the upper
regions. How is advancement by degrees achieved in the concrete? Starting
from Susumna - the largest of the three main arteries which extends from
muladhara cakra to the head -, upon apprehending Susumna one passes over
the root of the lowest lotus so as to reach on top of it. From there onwards,
containing the form conceived in that cakra, one proceeds by leaving the
lower regions. Thereafter, in what direction does the movement continue?
After reaching that place, our sadhana tatt\'a says Holding the form, proceed to manipura.
There, a great person rests,
a jewel of a man,
seeing whom you will remain dead while alive.
'Jewel of a man' means our Man of the Heart - parama
brahma, the Supreme Being. He resides within us in such a
place where He exists without birth, without death. That is
whom? - the Self-bom Being, who remains throughout
endless ages without beginning or cause of origin. He does
not fall, He does not decay, He knows no destruction, He
has no end - He is eternal, unceasing: the unending brahma.
This everlasting brahma resides at the shore beyond the
transcendental river1 within us, in brahma-desa, the realm of
the Supreme Divinity. It is in brahma-desa that one
establishes the line with the Supreme Being, and to evoke
this connection represents the Bauls' prime quest.
To activate the bond between himself and the Supreme Soul
constitutes the Baul's ultimate aim, upon accomplishing which he can
converse with the divinity, can interact with the Divine Being in a
reciprocally responsive way. Once the process of mutual giving and taking
has been instigated, man is enabled to call forth the Supreme Being through
his spiritual experience. And it is this very capacity to emotionally
experience the transcendental sweetness, the ability to arouse the presence of
1
birajapare by ihe bank of the transcendental river (Viraja) upon crossing which one
reaches the abode of the Supreme Being. Biraja is also the topmost cakm, the seat of
the Supreme Divinity within the human body.
333
the divinity at any time through experience, which grants the continual and
perpetual vision of the Invisible Reality.
That means, no transient vision. It means that I can sustain
this vision at all times within me.
It is for the purpose of being able to permanently maintain the ultimate
experience that the Bauls practice sadhana, and sadhana itself is their main
and most excellent pursuit for the sake of which they are ready to renounce
all lesser ends. Sadhana begins at gross level, from sthula sadhana onwards,
and it is in the course of progression towards the increasingly refined stages
of sadhana that all distinctness gradually ceases.
At gross level, everyone's mind acts in a different manner.
These various minds have to be traversed; going around
them one has to reach the more advanced stages. From any
one caste, one arrives there. Once one gets to that point,
starting from each respective caste, theti no more caste
discrimination will persist. Then, no selfness, no
individuality, no thinking in terms of T remains. That which
is 'me' - all this will then be forgotten.
Having reached the highest level of accomplishment, having arrived at the
abode of the Supreme, then, immersed in the vision of the Infinite,
engrossed in the company of the Divine Being, absorbed in mutual
conversation and interaction, the striver moves himself at far distance from
the present world.
For however long I am together with That One, there is
eternal bliss. And this is full bliss, undivided bliss - there is
no partialness in it.
The state of such unsurpassed, all-exceeding bliss is attained when? once man is able to completely surrender himself, to abandon each and every
worldly object and even the desire for it. Entire and unconditional
renunciation - that means, renunciation which is accomplished in mind,
heart and action - represents the most beneficial virtue on the path of
sadhana, through which attainment turns meaningful and feasible. In the
same way as a power outlet will not function for as long as the mains are
turned off, an aspired aim is not accomplished, a desired object not obtained
334
Baul philosophy
for as long as man's principal and most vital goal remains unfulfilled. And
this ultimate quest is what? - attainment to the Supreme Divinity, union with
the Supreme Being. Once man directs his thoughts only and alone towards
this highest object, relinquishing even the thought of secondary matters, then
not only will his primal search be fruitful, but together with its
accomplishment, success in any of man's pursuits comes along all by itself.
Therefore - if I do not desire anything, then that which is received
without desiring it signifies the greatest gift to be obtained.
And this excellent gift rests in Him - in the Supreme Divinity.
That means if you reach up to this point in the course of
practicing sadhana, then you will not need to say anything.
He will bestow on you but everything. Whatever you are in
need of, you will then partake of it in full.
One thing, however, has to be kept in mind at all times if divine grace
is to be received: having made the Supreme Being our closest companion,
we must watch out for His needs, for His desires. It is our duty to care
about the welfare of that divinity to whom we relate ourselves in a most
intimate way; it is upon us to remain always concerned as to how He is, as
to whether He is well or not
Just like Radha says, therefore; the sakhis inquire Say, tell us of your well-being, speak you being well is us being well...
If you keep well, we will be keeping well. If your condition
is fine, then ours will be fine. If you are in good health, we
will be healthy. That means we take our share in all His
sorrows and joys. That means the one who abides within
me, the Transcendental Being, brahma, who rests in me - I
am delighting in His delight, I am blissful in His bliss.
If this feeling of complete surrender to the beloved divinity is evoked within
the heart, then sadhana can be practiced successfully. Establishing this
335
sentiment means to abandon all thoughts of self and thereby to fully merge
in the object of one's adoration, that is, to become mentally one with the
Supreme Divinity. Once mental oneness has been called forth, the spiritual
union can be accomplished through sadhamL
Yet there is one more factor crucial for the spiritual progress: the
presence of the guru and the firm guidance received from him.
For the sake of learning the true sadhana, it is always one
and the same thing which I keep telling: that the sadguru is
needed. Without the spiritual master, that place is not
reached Just as one needs an attorney in order to raise a case
in court - making up the case one presents it to him. In the
same way, we have to present, to offer something to the one
who rests within us. And we have to give him the thing in
full. If I were to keep something back for myself, then He
will not look into it. Therefore, we must give Him all.
Because that guru is the mother, the guru is the father - the
guru is everything. For this very reason, one and the same
thing is always said gurur brahma gurur visnuh gururdcvo mahetivarah /
gunir eva parambrahma tasmai Mgurave namah //
That means the guru is but all. The guru is the mother, the
guru is the father - everything in the world. That is to say,
without the guru there is nothing in the world.
If the guru is thus supreme and omnicompetent, he must be discerned
in a manner which pays tribute to this excellence in every respect. To
recognize the guru on the same level as an ordinary human being is therefore
an inappropriate approach. Man has to raise himself to the stratum of the
boundless if he wishes to apprehend the guru, rather than attempting to
reduce the Infinite Reality to an image which fits man's own limited mental
capacities.
If we perceive this guru as a human, what ensues? Our
human ethics, our dharma, our life as humans, all these will
be destroyed. This is because the guru is something so
brilliant - the guru who is Brahma, who is &iva, who is
336
Baul philosophy
Narayana, who is Krsna, who is Durga, who is Kali, who is
God, who is everything; so if the guru is something so grand
and lofty, then, to receive Him, to imagine Him in
diminished proportions is not possible.
Why is it not proper to conceive the Supreme Reality in human

dimensions? Because that which is limitless, that which is vast and
unbounded is not apprehended by abatement. The Infinite Being rests amidst
infinity, the immense dwells within immenseness, the never-ending
permeates the spheres of eternity. In order to contemplate on the
immeasurable, therefore, one needs to expand one's own mental faculties so
as to be able to contain the illimitable. How is this expansion of the mind
achieved in the concrete? What do we have to do to perceive the
imperceptible?
We have to engage in mutual conversation with Him. We
have to converse - and to surrender everything to Him. Us
having surrendered ourselves, then gradually and step by
step He will reveal Himself to you.
At this point, Baul sadhana emphasizes over and again one of the
principal commands of sadhana to be observed at all times: that one must
free oneself from all shame, from all hatred and fear. For as long as these
three evils continue to be present, sadhana cannot be executed. Therefore
disgrace is to be abolished, hate to be renounced, fear to be given up, egoism
to be relinquished - forsaking everything, one has to surrender one's entire
self at the feet of the divinity. Complete renunciation is the prerequisite in
order to establish the spiritual contact with the aspired reality - with that God who has created me, who has created the
universe: it is with Him that I want to bring myself in line.
Once the spiritual bond with the Supreme Divinity has been tied, once
the path to the ultimate union of souls has been cleared, no other thought
persists in a seeker's mind, and all concerns of temporal existence turn
trivial and insignificant
Everything pertaining to the present world becomes then
unsubstantial, without worth. Just like among the Bauls there are the two branches, one is udas Bauls, and the other
337
is householder Bauls; so we are householder Bauls. If I wish

to be a householder, to lead a domestic life, then perhaps I
feel like I would need to have two sons - 1 made three sons
take birth. Afterwards 1 have to adopt brahmacarya, and not
do anything else any more. Then, once I have become
accomplished, thereafter there will be no more offspring. The
reason is that one gets accomplished. At the time of
becoming thus fulfilled, other things have no more value.
Their value persists for as long as I remain involved in
worldly affairs, for as long as I stay amidst all - then these
are of value. Once I move away from that, once I take the
sitting-posture in order to attain accomplishment, once I am
performing this sadhana, then those factors become
unimportant to me. This is because without some
renunciation, nothing is obtained.
Without the ability to renounce, the object of sadhana withdraws itself
out of reach, hence renunciation, hence abstinence must be accomplished so
as to make one's ultimate goal realizable. Renunciation signifies what?
There is my wife, there are my sons, everything is there happiness, house, car, everything; so gradually, I become
able to renounce all that That means, renouncing at once I
can immerse myself into spiritual practice. This is
renunciation.
That is to say, if one wants to renounce, then an object of renunciation must
be there. One cannot renounce that which one does not possess. Having
failed to obtain a certain thing does not mean one has renounced it;
abstinence forced by lack rather than inspired by one's own wilful restraint
does not amount to renunciation.
If I am not taking pleasure, then, not having enjoyed I were
to say that I have renounced - this renunciation is no
renunciation, because I would have enjoyed. But I did not
understand how to acquire the thing. So if I am incapable of
comprehending the act of obtaining, then what will I do to
renounce? Therefore in order to renounce, one has to know
the process of acquirement
338
Baul philosophy
Why is it so? Because it is only upon knowing how to acquire that

one becomes able to abstain from acquiring. Because having enjoyed, only
then is it that one can forsake enjoyment. Consequently, it must be learnt in
what way to obtain, so that one can abandon the very thought of obtaining,
Renunciation becomes effective as renunciation only when its object is
known, has been tasted and appreciated and, what is more, when this object
is of such kind that pleasure can be derived from it.
Just as if I like to eat rice, boiled rice. I like to eat vegetarian
food, lentils, vegetables - that which is my most favorite.
Then suddenly I say, I will not eat it: I have renounced it.
That means I renounce that which is my best-liked - this
signifies renunciation.
It is this sentiment of self-controlled renunciation which prevails
among the Bauls, and it is this type of genuine abstinence which is practiced
by them. Once the readiness to renounce has reached its ultimate degree, the
Baul does not hesitate to abandon his own physical manifestation - the last
bond between him and the world of material concreteness.
Gradually, renunciation arrives at such a level where he
gives up his body altogether. Renouncing, he then merges
into That One. Then, he enters the state of maha-samadhi, of
total self-absorption.
To arrive at a stage of complete fusion so as to pass into the
bottomless ocean of transcendental bliss and to become one with the Infinite
Reality signifies a grade of attainment which is not accomplished in a single
day, but which requires continuous effort and relentless spiritual practice
throughout many lives, in age after age.
The reason is, we are not becoming Bauls in a single age.
The Bauls have come into existence in the course of many
aeons. At any one time they have assumed any one
manifestation. Whatever tradition was preeminent in any one
age, they appeared within that respective tradition. Therefore,
at times they were Muslims, at times they were Jains - that
which we call the Jain religion, Jainism comes within our
Baul faith. It implies the attitude of a small child. Why?
Mahavlra adopted the religion of childlikeness, maintaining
Self-a wakening - deha-tettva
339
always the mental inclination of a child. Therein no sentiment

of passion arises - that means when boys and girls are both
children, then their feelings will carry no trace of selfishness;
they will both become friends. All of them - with everyone,
a sentiment of all-encompassing unity will be established
Then there will be no thought of me gaining something,
giving something. This is the Jain sentiment. Those striving
for realization in the Jain tradition, the Jain sadhakas, the
sadhus, they adhere to this line. What is it that enables them
to do so? It is the fact that they have forsaken all worldly
claims. To whatever extent they remain involved in earthly
life, however much they dwell amid women and wealth,
none of these things can touch them, can affect them and
thereby drag them down. This means nothing else than them
having renounced.
The Buddhists are of the same kind. Becoming Buddhist
from such a level - the Buddha himself was a royal, a person
of great excellence, and he enjoyed very much his royalty
and everything associated with it. Taking pleasure in all the
things, be it with regard to food, or with regard to garments,
to lifestyle, to women - many young women used to dance
with him, many delightful things were at his disposal; he
enjoyed it all. Having enjoyed, he renounced at once and
went away. What did he say then? - that everything rests but
within myself. In me there is everything. So then,
renouncing everything and all, he immerses himself in his
own inner being. He submerges in himself In this way
Buddhism emerged
Baul thought embraces the positive tenets of all surrounding religions
and unites their essence in one single approach which is embodied in the
religion of Man, in the religion of humanity. In the course of its
development, Baul philosophy has been in close contact with the devotional
mainstream during any one period of history, hence its extraordinarily wideranging spectrum and open-minded attitude.
Some sadhus joined the Bauls, having come from the ranks
of Buddhism. Moreover, since Muslim rule was
340
Ba ul philosophy
predominant at that time, some of the Bauls went into that
direction and became Sufis. So there were some Sufi Bauls,
and some Buddhist Bauls, some Vaisnava Bauls. Then,
among these, there are some Tantric sadhakas; through this
influence the Bauls partially adopted Tantra sadhana,
Tantric sadhana constitutes an important and vital component of Baul

sadhana, because it supplies the mental strength required to accomplish
one's spiritual tasks. For as long as one does not procure strength and
firmness of mind, no sadhana can be brought to perfection for lack of
spiritual consistency.
Without practicing Tantra sadhana, fullness does not arise.
The reason is, sakti sadhana is necessary. If I were to lift
something, then I need strength. If I have to lift a thing
weighing five kilograms, or ten kilograms, or fifty
kilograms; if I would lift a hundred kilograms, then I need
the strength to do it. So if I do not acquire this strength, then
I will not be able to hold that thing, then I will let it slip.
Therefore, sakti sadhana is essential.
In what way does akti sadhana function in the concrete? How is
strength evoked and settled within a seeker's mind?
&akti sadhana means that I am inwardly able while enjoying
everything, while accepting and keeping everything, while
knowing everything, to approach things in such a manner
that no lust, no passion, no desire can enter me.
That is to say, akti sadhana aims at the acquisition and establishment of
inner determination and will-power to such a degree as to maintain complete
detachment from things even and especially upon relishing them. It is only
once a person has learnt to stay thus unattached under any circumstances
that he can enjoy without becoming afflicted - a capacity, an inner strength
which is crucial for the effective execution of any sadhana.
That means I remain fully alert lest anyone or anything
causes me to stumble: nothing should make me falter and
thereby destroy my sadhana. Just as the yogis in ancient
times used to practice sadhana, and someone would try to go
341
near them with the intent of interrupting their meditation by

way of various sorts of temptation. So if that sadhu would
not react to this, would not look, would regard it as
insignificant, then he would be accomplished.
It is that same attitude of n on-attachment and indifference to
temporary values which enables the Baul to proceed on the path of sadhana
while dwelling amidst all, while interacting and intermingling with all. What
is more, associating with all implies absence of distinction so as to embrace
all humans indiscriminately and to extend the same affection to each and
every human being.
Just like the Buddhists who accept food from people
belonging to all castes, from any devotee - whatever is being
given to them, they will receive and eat it. Be the person a
Hindu, a Muslim, a Christian, a Yavan - whoever; if he
offers food to a Buddhist, then be it whatsoever, he will eat
that food. Or the Jains, when they sit down to eat - whatever
a child is given, it is this what the child eats. Small children
do not know anything, they eat what the mother gives to
them. So the sadhu, then, is like this. The Bauls' sadhana
signifies exactly that: the small child. To become a small
child
To adopt the mental disposition of a small child means what? - renunciation.
Renunciation as the way towards knowledge of the Supreme as proclaimed
in the Upanisads: 'therefore let a Brahmana, after he has known all about
learning, desire to live as a child'2.
Childlikeness - that is, innocence and absence of egoistic intents -,
coupled with readiness to renounce leads on the one hand to knowledge and
experience of the aspired divinity, while on the other hand these attitudes
prompt virtuousness manifest in selfless action for the benefit of others. It is
upon renouncing that a person becomes eligible to give, and renunciation
implies the willingness for self-sacrifice: to devote oneself entirely to the
welfare and upheaval of others.
Brhad-aranyaka Upanisad 3.5.1 ...tasmad brahmanah, pandityam nirvidya balyena

tisthaset...
342
Baul philosophy
As soon as a person becomes sisu (the small child), he
becomes Yiu (Jesus). Then he will be able to renounce and
keep something back to give to his motherland. Why would
he be able to do so? Because he has turned into a small child.
Being a child, then, he becomes the child Krsna, the primal
energy - that means, he then cultivates those actions
becoming of the Supreme Divinity. For his land - he loves
his native land, he loves all. Therefore he spills his own
blood for the sake of all. Just as Krsna acted for the wellbeing of everyone; therefore he subdued the snake Kaliya.
Subduing Kaliya - he knows that the black snake could
finish him off. Yet for the sake of all, he goes there and
makes everyone happy by putting an end to that snake. If, by
killing one person, ten people can be saved - it is for this
reason that he takes on Kaliya, realizing that lots and lots of
people would benefit from one person being killed.
So if the base of animality can be removed, then do away
with it! If the foundation of knowledge can be installed in
that place - of knowledge, of true knowledge, that which is
called brahma jnana, knowledge of the Supreme Reality: if
this knowledge could be attained upon destroying one
animal... - is it not Him who has brought forth creation, God
Himself? And yet He destroys it. Because He says, if five of
my sons stay well, and one son vanishes - I do not spare
any thought on that as long as the five of them are well. Five
people keeping well, twenty more may come; for the sake of
five, twenty people may enjoy well-being. Therefore, God
thoughtfully directs the world exactly in this manner.
Likewise the sadhus move about in the world performing
sadhana in this very way. The sadhus emerge throughout
aeons of practicing sadhana - through how many ages do
they pass! Just as I said a little earlier, the earth has been
developing since eighteen hundred crores of years - since
crores and crores and crores of years. It dissolves and
manifests itself anew in ever continuing cycles of creation
and dissolution. In the-very same manner, those who attain
accomplishment in their sadhana are able to survive. And
343
those who fail will yield to destruction, meeting with all

kinds of unfortunate death. At times perhaps they die
forcibly, at times they die in wars, at times they might just
fall and be dead, out of nothing. That means these are
instances of an untimely death. Why do they occur? The
reason is, our songs say in this context .Remove the gloom of ignorance, oh guru apply to the eyes the collyrium ofknowledge!
- that means, bring the light of knowledge to my eyes;
terminate my blindness by giving me this. Therefore, those
who have sought refuge in the guru, it is them alone who
will survive. And those who have not taken shelter with the
guru, they have to be liberated by means of such untimely
death. They come and go, come and go - this is what will
happen.
Now, while the Bauls keep traversing country after country,
wandering through all places, they say that the world is a
single Creator's creation. Of this creation we are but one
point - in the smallest of small particle in the minutest of
minute corner, if therein remains yet another comer, then it is
in this corner that we have our place. So if we were able, out
of that corner within the corner, to go on investing some
effort, then this could raise our importance a little bit. Then it
might occur before His eyes that yes, there is something
there in that corner. And the means by which we can bring
ourselves before His sight is sadhana.
Yet the need for practicing sadhana must spring up in man's mind
before he can realize his spiritual task. Awareness of one's spiritual duties is
imperative not only for proper advancement on the path of accomplishment,
but for survival as such. Why, however, is mankind so hard put on
recognizing this most vital fact, the quintessential question of being?
Because man is prone to forget: he forgets as soon as he takes birth.
For as long as the child remains in the mother's womb,
during those ten months and ten days in the womb our
knowledge is quite considerable. But the very moment we
344
Raul philosophy
are born, all that does not stay back in our mind; it is
forgotten. And it is in every life that we forget like this;
every time when we grow up after birth, throughout
childhood - exactly from die very initial stage of childhood,
thereafter step by step through adolescence and adulthood,
the older we grow, the more we forget
We forget. But there is no renunciation. However much we
could renounce, that much we would become virtuous
people, wise persons. But this does not happen. We become
unmindful. We are bound to become unconcerned. If we
were not, if all would cry for the mother at one and the same
time - a mother cannot feed all her children at once, can she?
Therefore she distracts them with various sorts of play, with
various kinds of things in order to make them forget. The
one who does absolutely not leave her, however, who,
bound by helplessness, wants truly nothing except her - it is
that one whom she will then lift up. This is her task.
So the sadhus fall into the category of those obstinate
children. Therefore I think that even if amongst crores and
crores of people this insistency does not arise, if it it can be
called forth among lakhs, then sadhana is worth being
pursued. Now, if I become accomplished upon practicing
sadhana, then I return again, die again, leave again if this is
what keeps happening to me, then what is the gain of me
performing sadhana! This is what humans tend to think But
the gain is there. It is there, that means what I have said, if
His eye does not fall on crores and crores of people, but for
as long as it comes to lakhs of people - millions of millions
are gone, alright, in millions and millions I cannot see it, but
if it can come amid lakhs, that means if it can occur to lakhs,
if lakhs can appear before His eyes, then in order to reach
before His eyes we have to practice sadhana. This is what
the great yogis, the sadhus, the rsis arc doing for the sake of
remaining near His glance. And if they cannot become His
very closest seekers, if His eye falls on them from a little
distance, even though there will be benefit. Therefore,
sadhana is a must.
345
Sadhana is compulsory for each and every human being. The duty to
accomplish spiritual perfection, the obligation to strive for self-realization
and attainment to the Supreme Reality is given to every single person, to
mankind in its entirety as the heritage of the human birth. Howsoever small
the amount of effort, howsoever limited in time it may be, if that effort is
earnest, it will yield fruit. And that fruit will ultimately grow for the
advantage of humanity, as each individual striver earns his spiritual profit
for the benefit of all. But some endeavor must be afforded in the first place - as I said before, if I do not have that much time at my
disposal, yet one hour I do need just for myself, so that I can
accomplish some tasks upon reaching That One.
If that much of effort could be invested, and if the readiness to invest were
moreover established in everyone, then the world would thrive and flourish
for the good of the entire human family. Then, disorder and indiscipline as
the prime causes of all-prevailing confusion would cease to exist, and
mankind came to be liberated from chaos in its multiple shapes.
Deliverance from man-made evil, however, is attained only and alone
through sadhana. What is more, sadhana can be successfully pursued and
accomplished only if it goes along with knowledge of one's own self, with
knowledge of one's own inner being - an insight which is acquired in the
process of sadhana itself. In the concrete, this is to say that man must be
aware of both his spiritual body and the functions within his physical body
in order to be able to assign these functions to their proper tasks. Baul
sadhana implies acquaintance with the human body, and the knowledge
obtained through sadhana is revealed in the Bauls' songs - specifically in
deha-tattva songs - telling about the constituent parts of which the human
body is composed, as well as about the respective tasks of any single
component.
This is expressed in any one of our songs - as many as we
sing songs, that much we pronounce in this way the facts
about that which is there within our body. In every single
song these tenets are provided: where there are bones, where
there are arteries, veins, nerves, tendons; all this is explained
in the songs, as well as the respective tasks - this artery has
346
Baal philosophy
which function, that artery has what function, everything is
expounded in the songs. This is the task of baul-gana.
Why is it that the Bauls take the tn uble of articulating the

fundamentals of human existence in their songs iad bnnging them over to
humanity? Because they have dedicated thems:lves to humanity, to the
sendee of the human being as their highest div aity. How is this service
rendered? Having attained knowledge of theriselves in the course of
practicing sadhana, the Bauls intend to share this knowledge with their
fellow humans so as to awaken them and make them set out on the path of
realization and virtuousness. Motivating others to strive themselves for
spiritual accomplishment by inquiring into their own inner being, the Bauls
act as the conscience of humanity, as the stimulating factor that inspires man
to take up some effort for his own welfare. And the medium enabling this
human conscience is song: it is the Baul's song through which he bestows
his spiritual gift upon mankind
In this very way the Bauls become the world's conscience,
who render their songs for the sake of arousing humanity,
for the sake of making man human, for the sake of guiding
man on the virtuous path.
The songs as such are constituted of three vital essences in which
rests their spiritual power and efficacy: melody, measure, and speech - that means svara-brahma, tala-brahma, vakya-brahma - the
three brahmas merging into one. Once the three brahmas
unite, the song becomes brahmamayi - sated with brahma.
For this reason, sadhana through singing is brahma sadhana- the sadhana
directed at the three primal essences and their proper realization in the song.
Accomplishing the correct treatment of the three brahmas inherent in music
is crucial in order to evoke the positive substance contained in the sounding
reality so as to call forth its beneficial effects.
Together with the dance rests the tala, the measure - that
means, this is one brahma. If I sing in tune, then everyone
becomes excited. As soon as I sing out of tune, there will be
scuffling and quarreling, scandal of various kinds. That
Self-awakening - deha-tettva
347
means one has to proceed in tune. The whole world proceeds

in a certain tune, in a specific meter.
If universal harmony is to be maintained, it is essential to retain this
immanent meter, the indwelling tune in which creation moves about. For as
long as these fundamental laws of existence are obeyed, joy arises, bliss
arises, delight and happiness arise in the heart of the singer and extend from
there on towards humanity in its entirety.
Observing svara and tala one derives joy for oneself while at
the same time granting joy to a handful of other people.
These five people3 are the pahcabhuta atma, the soul
inhabited by the five essences. These are to be given joy,
these are to be made understand. Once I myself comprehend,
then my counterparts - that means the humans - can
understand.
To prompt human understanding - that is, mutual understanding and
congeniality between all humans - is imperative for the survival and wellbeing of mankind. And to evoke and establish this vital condition of allencompassing unity and harmoniousness is the Baul's first and foremost
objective when he makes his song-offering before humanity, knowing that if
only people could be made to realize the truth of being - then they would never ever try to traverse the path of error.
However much effort they can invest in their attempt, it will
be directed at reaching the proper path. Then they will be
considerate towards others, will be concerned about the
welfare of other people. Just as there is often envy in people
if things work out well for somebody else - another person
gets on well, eats well, earns well If this jealousy could be
given up, then there would be no more violence. Why not? If
one realizes how much trouble it takes to reach the standard
acquired by that other person, then one will no more envy
anybody. Then one will not defame or degrade anyone, will
not get involved in politics but keep oneself away from such
things. Because alright, that person is doing such and such,
panda lok, literally five people1, colloquially refers to any small number of people
348
Baul philosophy
and I am doing well at something else. Then everything
would become much more pleasing.
So if nowadays our country could get on agreeably with this
inclination, then the country would grow to greatness.
Otherwise what happens is that one person perhaps vanishes
and another person rises high; one person does nothing but
eat while another person has nothing to eat and cries, and
ultimately dies for want of food. That means then envy arises
if someone cannot have what another person enjoys, so he
becomes jealous and inclined towards doing away with the
other, killing him to rob him of something. Then, all this will
spring up - thoughts of baseness, these will come.
How is baseness overcome, how inferiority abolished? - through

sadhana. Sadhana is the only way to attain liberation from the evils of
everyday narrow-mindedness. It is for this very reason that the Bauls
emphasize the necessity to practice sadhana for each and every person. And
it is their noble goal to settle this vital fact in the minds of all.
The Bauls want that this gets through to everybody. For the
sake of this, they travel from village to village, singing their
songs. Walking and wandering, singing all the while they
proceed in their effort. Why do they wander about? In
recompense they would perhaps be given some rice, some
money, some food - but this is not their aim. Their quest is
to raise man to awareness, to rouse him from sleep,
A fanner who cultivates the land wears no watch on his
wrist. He knows that if he gets on at a certain time, his
farming will be accomplished quickly and fruitfully, hence
he keeps no watch on him. The Bauls, however, carry the
watch within themselves. In what way? They train the
breath. Upon performing breathing-exercises, they come to
realize the dimensions of time. Controlling the breath, they
discern when it is twelve o'clock, when it is one o'clock,
when it is ten, six - this they can perceive. Once they sit
engrossed in sadhana, they know that they awake at a certain
time, that means now I have been practicing for one hour, so
it is time for me to emerge in public. Then they would get out
Self-a wakening - deha-tattva

and sing, and others would hear the Bauls' singing. Then
lots of farmers would come out, employees would get on to
their jobs, the mothers would rush to feed their children and
take them around - that means everyone would rise to
proceed to their daily chores.
That is to say, the Bauls constitute a certain conscience.
Therefore the Bauls came into being particularly in our
country, and all the sadhus in our country have practiced
their sadhana for the sake of humanity, for the sake of the
future. This is because a piece of wood bums, and me who
is cooking - perhaps I am preparing some food for myself to
eat -, I cut and burn the wood. This wood had been a tree;
there was life in it, there was life-breath in it - cutting this, I
dry it, then I cook and eat. That means having killed
someone, killing I survive myself, isn't it? So what was the
task of the firewood? - to die for another person to stay
alive. With fire, with heat it saves people. So this, however,
is a sadhu's task which that piece of firewood has done, an
excellent sadhu's task: to sacrifice oneself so as to make
others survive.
The sadhus' task is thus; the Bauls' task is thus. They would
effortfully strive from village to village, doing their utmost
They would undergo hardships. They would allow
themselves being looked upon as beggars. They would do
anything. But they would make the welfare of ten others
their own concern; for this they would take pains. At the
time reserved for their own tasks they would sit in
meditation; there is a specific time for that when they would
sit in their retreats. At other times, however, they would toil
to awaken others, to give something to others.
So for this reason the Bauls have emerged. They would not
want much fuss over themselves, spreading their matters
around here and there. But I am saying that they did achieve
something, hence it is upon us to continue contributing some
efforts of our own. Therefore it occured to my mind that the
concerns of the Bauls must be propagated. Once this keeps
being publicized, people may realize that yes, they did
349
Baul philosophy
350
something for humanity, they accomplished something for

their country, they achieved something for the sake of the
seekers. These facts must be pronounced. It is out of this
consideration that I came to be the representative of this
propagation. For this purpose I have popularized baul-gana
in 125 countries. Before that, baul-gana had never been
heard in any of those countries. It was me who made the first
recordings, who wras first to go on radio broadcasts; when
television came up, I appeared there as well. Whatever media
- I did cinema, I did theatre, I did yatra*, hence in a way it
was me who, in the role of the propagator, came out with all
that which has been done from the outset up to the point
where we have reached today.
Therefore I think that the Bauls must survive. And in order
to make everyone realize and understand this, it must be
explained that the Bauls have accomplished such and such
task, that there are Bauls alive even now, and that the Bauls
must be made to live on. That we have to practice some
sadhana, and having come to know Baul sadhana. having
learnt Baul sadhana, that it is to be taught to a handful of
other people. If this can be achieved, then I think it will be
for the benefit of humanity, for the welfare of the country,
for the good of our world. Then, peace will descend.
The Baul's first and foremost goal to which he devotes his entire
being is to establish peace and harmony among all people on this earth. For
the sake of accomplishing this most excellent object he dedicates his life to
the well-being of humanity, teaching humans in country after country the
essentials of tolerance and harmonious coexistence, arousing people from
their mental sleep and setting them on the path of self-realization. Knowing
that the root of virtuousness rests dormantly in each and even' individual,
the Baul strives to make this root sprout in mankind as a whole so that
mutual respect, love and affection may extend their beneficial effects upon
all humans. In doing so, he spares no pains if only there is the slightest
c ance of man being happy, of bliss, delight and joy descending upon the
human race. Therefore, the Baul toils hard to accomplish spiritual perfection
1
yatra. - a type of rural open-air theatre from Bengal
- deha-uma
himself so as to be able to guide others on the path of accomplishment. On
ê path which leads where0 - towards fulfillment of man's ultimate quest:
^ a t is, to apprehend the Supreme Reality and to attain eventual deliverance
u
Pon merging into the blissful effusion of the Infinite.
What is it that motivates the Baul to thus ceaselessly render his
highest service to humankind0 What is it that drives him time and again to
appear before humanity and pronounce his message of hairoony and love? It
is his religion which is the religion of man, the religion whose Supreme
Divinity is the human being. To this divinity who is man the Baul performs
his worship, in this divinity he deposits his faith, to this divinity he entrusts
himself, and it is devotion to this very same human divinity which sustains
the Baul in his continuous quest for universal peace.
What is more, the Baul adores his revered divinity in whatever
manifestation, in whatever appearance, in whatever embodiment this Divine
Being is revealed. Thus, when he sits immersed in meditation at his spiritual
retreat or akhra, at the samadhi, it is man on whom the Baul contemplates the human divinity. It is Man whom he worships, it is Man on whom he
directs his spiritual awareness, it is Man whom he strives to realize. Man is
the ultimate object of the Haul's spiritual search. For the sake of worshiping
man, the Bauls maintain the samadhiwhere the human divinity is present in
the concrete manifestation of an accomplished person's pure body. The
pureness extending from that body even after its indwelling soul has become
one with the Supreme Soul is so immense as to sanctify the spot at which it
is buried, and it is for this reason that the earth thus purified is venerated
with worship, with contemplation, with realization - with all modes of
spiritual practice employed in the service rendered to a deity.
Therefore the akhra, the samadhi as the abode of the revered gurus
represents the Baul's place of worship, his temple where he expresses his
love for his preceptors, where he pays his respects to them, where he
pronounces his faith in them. And it is this very spot which the Bauls regard
as their sanctum sanctorum, as the holy of holies whose sanctity exceeds the
virtues of any other place.
It is for this reason that the Bauls do not go to temples, to
mosques. This is their perception. I myself, however, do go
to all those places. I visit temples, mosques, churches,
352
Baul philosophy
samadhi spots, whatever other kinds of temple exist - 1 go to
all of them. Why do I go? Because all those divinities had
been human incarnations. So if I worship these human
beings, and if Man is my revered divinity - all those were
but human manifestations, so why then should 1 not go
there? There is no harm in that, is there? Why? Just as I
render my worship at the samadhi, contemplate, realize - if
others have created those images, then what should be
wrong with that? These too had been accomplished persons,
incarnations, avataras. Out of spiritual experience, people
have prepared images of these incarnations, Mid worship
them. Okay, let them do, there is nothing wrong in it
Therefore all religions in the world possess their own grace;
all of them are good, none is bad - no religion is bad! If I
would think that my religion is great and another person's
religion is bad, is worthless - not this way! I think that every
religion is excellent That which humans believe in, that
which humans worship, that which humans hold sacred - it
is sacred. Why? Because it is our divinity that dwells in it.
And that which our divinity does won't be wrong, will it?
What God does is truthful. Therefore all deities, all religions
- sectarian distinctions that are being made, these I do not
want to keep within me. I say, the Bauls say that there is no
need to put up differentiations of any sort. And therefore
may nobody do it! Why not? If I love the human being, if I
worship the human being, then if this human being worships
another divinity, let him do so - 1 shall worship that human
being. For this reason I have no objections against going to
those places of worship. What must be removed is the
builder who erects the different houses, so that we get to live
in one single house.
If humanity were to achieve oneness it its religious pursuits - that is,

not uniformity of religion but tolerance and harmony within the diversity -,
the auspicious fruit of this unity were to be relished by all humans in the
world. Of what kind is that fruit? It is peace, universal love and prosperity.
Then, humans would cease to live in separate homes guarded by
unbreakable walls. Then, people would stop extending their favors directly
353
proportional to the chance of personal gains. Then, there would be no more

discrimination and politics, but all humans were able to interact with each
other in a mutually responsive, sympathetic manner. Then what ensues? universal beauty, joy, bliss. Then, people would prevent each other from
entering the wrong course, because everyone remained concerned about the
welfare of the other.
Then, if I might ever intend to proceed on the wrong path,
someone may realize this and warn me in true words,
making me understand. In that case, it is God in the
manifestation of the guru who speaks to me through the
mouth of that person. So if He acts like this, then the guru is
but everything in the world
The guru is who? He is the living embodiment of the Supreme
Divinity. It is in the person of the guru that the Divine Being reveals
Himself, it is through the mouth of the guru that the divine instructions are
pronounced, it is under the shelter of the guru that man partakes of divine
protection. If this guru were not there, humanity would remain in utter
confusion and darkness, and not a single individual were able to survive for
lack of the vital insight into the essentials of being. Therefore, it is the guru
to whom the highest respect is due; it is the guru whom man needs to
worship with singular devotion; it is the guru upon surrendering to whom
man attains bliss and spiritual prosperity.
Thus, Caitanya Deva obtained twenty-six and a half gurus;
from twenty-six and a half gurus he learnt his lessons. For
this reason it is said that the guru represents the Highest
Being; nothing is accomplished without the guru. Why? The
guru Himself attained twenty-six and a half gurus. Twentysix and a half functions in what manner? Just like there was
a crane - seeing a crane, he adopted him as guru. How?
Caitanya Deva is walking along his way when he sees a
crane standing with raised leg, aiming concentratedly at a
fish to catch. The bird does not notice people coming and
going by, doing whatever, but remains completely engrossed
in attention for a fish to appear, not even so much as
frowning. So Caitanya Deva watches the bird pensively,
thinking that I am not able to concentrate properly, hence I
3 54
Baul philosophy
have to learn it from this crane. Well, I understand - the bird
is not worried about anyone perhaps killing him and taking
his body away; this does no* even occur to him. The only
thing of interest to him is when a fish will surface to be
caught. So this single-mindedness, this continued and
concentrated insistence on one single intent, if this rests in
this bird, then that means he is my guru - one guru.
Again Caitanya proceeds on his path when he sees a woman
thrashing boiled paddy into flatted rice. She holds a child in
per lap. There is another person, an old woman who gathers
jthe grains. The corn keeps falling into the thresher, and in
between she gathers it with her hand to check whether it has
been sufficiently beaten out. At the same time the whole
thing must be heated up by means of a fire, so she feeds the
fire with wood and stirs it with one hand. And over there,
the mother breast-feeds her child, thereby bending forward
Now if for some bad luck the child would fall into the fire,
he would bum - but the woman spares no thought on that
Caitanya sits and observes at what she directs her full
attention. Meanwhile some hungry person comes, mother,
give me some paddy, take the money. So she hands the
paddy out to him, weighing it, counts the money everything she does, but her glance remains fixed at the hand
gathering the grains. The wheel keeps falling; as soon as it
gets ouf of measure, her hand will get caught and be cut off.
Therefore it is this on which she fixes her eyes while doing
all those other things besides. That means she is another
gum
In this way, twenty-six and a half gurus emerged. Twentysix and a half means Radharani. Radharani is the guru of
love. Women as gurus count half, hence twenty-six and a
half. So if Caitanya Deva could accept twenty-six and a half
gurus - he who was Caitanya, God Ownself, His
incarnation, if He could do that, then it is the guru who is but
everything. Therefore, the guru must be placed in the highest
seat. Whatever is achieved in today's world, it is achieved
owing to the guru. This guru is who? - parama brahma, the
355
Supreme Being. This parama brahma, this Absolute Being

must be known by us. And we must realize the nature of this
Supreme Divinity,
Realization, apprehension of the Supreme Soul is accomplished in
what manner? - through dhyana, and through japa. Contemplation and
incantation are the two principal tools of the spiritual practice to enable easy
and speedy advancement on the path towards fulfillment.
The most excellent way is dhyana. Through contemplation,
accomplishment is quickly attained, and even if some more
time is required, the ensuing result will gain completeness.
The same applies to japa. But yoga, puja, meditation,
realization of the kind people regard as very worthwhile and
useful, these lead to progress very slowly and gradually.
Speedy achievement rests in dhyana. Through dhyana,
everything becomes attainable.
In contemplation, any aspired object enters the reach of the feasible, of the
accomplishable, hence it is for his own spiritual benefit that man should
resort to dhyana. To whatever degree dhyana is increased, to whatever
extent contemplative absorption is intensified, that much man's spiritual
search is meant to bear fruit.
Some effort, however, is required on the part of every striver if
spiritual success is to be brought about. And it is man himself who must
emerge from the clutches of indolence, who must shake off the sleep of
laziness.
Whether I keep doing my utmost, having slept for four
hours, or whether I sleep for eight hours, for twelve hours once I stop sleeping for those twelve hours but sleep for four
hours instead, I am not going to die. Sleeping for three hours
I won't die, I will keep well. So if this is possible, then by
sleeping for three hours I can save the remaining time for
other tasks - that is, for those tasks whose accomplishment is ultimately vital for man's
spiritual emancipation, for bis progress on the path of self-realization, for his
arrival at the destination of his highest quest upon attaining which
356
Baul philosophy
unbounded bliss is experienced. And for the sake of this most sublime
experience of the divine, no trouble should be shied away from, no obstacle
should be regarded as too difficult to be tackled, but rather, man should
proceed with single-minded determination, knowing that it is the Divinity
Himself in the person of the guru who will guide him towards his final goal.
(14)
The Bauls1 cause
Baul philosophy constitutes a vast ocean of thinking, of which to
outline even the very basic tenets signifies a never-ending task. In its
essence, Baul philosophy reflects the fundamentals of many religions, of
many philosophies, of many theological traditions and spiritual
approaches, and what is more, these various different streams are
brought to confluence in such a manner as to melt them into a consistent,
homogeneous whole whose indwelling harmony endows Baul thought
with a special grace and excellence. Baul ideology is found in the Vedas
of which Baul philosophy takes its share. Baul thinking is obtained
through the Upanisads to which it is linked as an important component;
in fact most Baul tenets can in some way or other be traced to
Upanisadic ideas. Baul sadhana, Baul philosophy thus represents a most
refined and profound flow of thought, whose noble and wide-ranging
essence unites the precious spiritual properties of humanity in a perfectly
harmonious quest.
Given its high sublimity and standard of spiritual perfection, and
given its extraordinarily extensive scope, Baul philosophy is not
apprehensible at the level of the ordinary. Therefore, many accomplished
Baul strivers reach a stage in the course of their spiritual practice at
which the tenets of their spiritual search are not meant to be revealed.
Such as my father, he was an excellent sadhu. He
accomplished the tasks of aropa sadhana very well. He was
able to remain immersed in the water for twelve hours. And
if someone would bury him in the earth, then he would be
able to keep the breath within himself for twelve hours. So in
this way, he practiced aropa sadhana. What would result
from that? What is it that one achieves through aropa
sadhanift The body becomes extremely light so that one can
remain afloat inside the water. This sadhana he used to
practice very thoroughly.
My grandfather, who passed away at the age of hundred and
ten, used appear in various places at once in subtle physical
manifestations. Thus, he would perhaps be here talking to
me, while at the same time he wouid wander about in another
place assuming a different form, and in yet another
358
Baul philosophy
manifestation he would move to Vrindaban and Kashi

roaming about there. He was great indeed.
So we are Bauls in a family succession. Baul sadhana has
been practiced specifically in our family since several
generations - 1 am the eighth generation, the ninth generation
is my sons, the tenth generation is my grandsons; so we are
currently running ten generations. Having kept going for so
many days, that means we are householder Bauls, we follow
the way of householder Bauls. That is to say the guru
parampara is continued within the family so as to sustain the
tradition. Our family is quite well-known for its continuity
and succession.
The other branch of the Baul tradition is udas Bauls, who
according to their convention form no family lineages. They
prepare a disciple, and if this disciple is not an able one, then
the tradition ends there. They are ascetics who have
renounced, and in this way their heritage gradually
disappears. Those who lead this sort of life of wandering
ascetics have already become extinct.
So that which is nowadays being maintained by us, this is
the tradition of those Bauls who take to domestic life,
remaining with all and performing sadhana amid all - this is
what we do. And these ways of sadhana are found among
us. The most renowned strivers in our family tradition
whose names are quite known to everybody in this country
include Rasaraj Gosain, then Ananta Gosain, Okkur Gosain,
Biroja Gosain - like this they appeared one after the other.
These were very famous and widely known. They were
learned scholars as well as great sadhakas.
Thus the seekers succeed each other in our tradition.
Sadhana is thereby learnt at home, where it can be handed
down easily, and one begins to learn from childhood
onwards -just the way I learnt. My sons, however, did of
course leam sadhana, but I cannot say whether they will
become accomplished or not, because they are people who,
since college, have spent a major part of their life in hostels.
The Bauls'cause
Staying in hostels what happens? - the surrounding there is
somehow different. Yet they do know everything, they have
acquired the full knowledge. This is because they have been
told and taught, because they see the way we perform
sadhana. All of my sons have learnt this from a small age
onwards. My eldest son practices sadhana, sings, and is a
music director. His name is Krishnendu. He lives in Bombay
and is quite well-known as a music director. My middle son
lives in Paris. He performs baul-gana as well as sadhana,
following the Baul way of life. Both of them are welleducated, the elder one has done his M. A.. My youngest son
has completed his B.Sc. and performs sadhana as well. He
works in the computer branch, practices sadhana and
performs as a singer and instrumentalist.
So in order to keep this heritage alive, it is necessary to bring
over some teaching to everyone in society - especially to the
young people. If today's young generation can take this up
properly, then Baul sadhana will survive. The reason is, they
are particularly interested in the highly refined sadhana, and
if this genuine sadhana could be explained a little, then all the
young people will comprehend and adopt it. Why? Because
much joy is obtained in it - a joy which does not go away
that quickly, but which settles very profoundly. Therefore,
where there is peace, there is God. And peace rests only and
alone in this sadhana. Performing sadhana, this peace does
not vanish amid triviality, it does not get lost. Its longevity
persists strongly, making it last for many days. Therefore I
think that somone must bring it over to everybody, must
make it known in a simple and easily comprehensible
manner so that the sadhana in its various processes can reach
out to all. These concerns must settle in our thought Just like
my wife who is very good at practicing sadhana, and sings she is doing this, she is an excellent sadhika. And the
succession within our family - my youngest son's name is
Dibyendu, the middle one's Subhendu; they keep the family
succession alive, I think. Well, I do not know what these
boys are going to do, but I hope that the family succession
will be upheld by them.
3 60
Baul philosophy
In order to truly get to know Baul tattva, the essence of Baul
philosophy, one has to abandon everything and live for some
time, for some days at the Bauls' spiritual retreat. Without
mutual conversation these tenets are not disclosed. Why?
What is the meaning of staying within the environment?
Then, everything becomes understood: in what way the
Bauls1 life progresses, in what manner they lead their life,
and how they approach their permanent tasks. These
processes come to be comprehended, to be known. If one
does not get to know these, what happens? One picks up
something from a distance, such as that which I may be
talking about, but what is learnt amid all, that grows to
fullness and profundity.
Baul sadhana implies an extremely refined and sublime spiritual

approach, whose success lies ultimately in the seeker's own power of
self-restraint and inner control. Strength paired with command over
one's mental and physical faculties constitutes the quintessence of the
spiritual practice, upon accomplishing which true bliss and a lasting
mental balance are attained. To acquire this strength in the first place,
however, firm determination and unswerving will-force are the
indispensable prerequisites. What does self-control imply in the
concrete? The power of restraint rests in the fundamental principle of
reversing the current by drawing the vital fluid in upward direction so as
to raise the life-giving substance to permanence. And this elemental task
is accomplished when? - once brahmacarya is properly maintained.
As we say, worship of the lord resting weightily makes the
water turn upward to the roof. That means the water is raised
upwardly from a lower level The way a pump machine
absorbs and raises the water to again release it in another
place, in that same manner functions our sadhanay absorbing
the fluid to stimulate its upward movement. This implies that
is does not destroy it, does not lose it - and the ability to sustain the upward flow without losing the vital
substance means nothing else than the fact that brahmacarya has been
accomplished to perfection, that inner strength has been acquired and
unfolds its full impact.
The Bauls' cause
361
It is for the sake of preserving this most precious human ability of

self-restraint that many Baul sadhus remain in concealment so as to not
give away their spiritual property. Why? Because brahmacarya is man's
highest property which, if one is able to adopt it, grants longevity and
spiritual fulfillment.
Whatever one thinks of, vhatever one pronounces, it will be
brought to consummation; this very task will become
successful. But if brahmacarya is not established, if one
remains imperfect - being partial what ensues? Sorrow,
penury, trouble - everything one gets to suffer while alive.
How is deliverance from suffering found? Through self-discipline and
abstinence from excess. Once excess is avoided, what is the
consequence? - man frees himself from slothfulness caused by overabundance and earns time for his spiritual tasks. Therefore- first of all one needs to watch out for restraint in eating,
restraint in sleeping. Short sleep leads to what result? One
obtains more time. And eating must be kept within limits in
order to avoid too much laziness. Therefore, only little food
should be eaten. Thereupon sadhana is to be practiced.
The execution of sadhana itself requires full concentration and
assembledness of mind if spiritual benefit is to be derived. For this
reason, all secondary thoughts must be blocked out during the period
reserved for the spiritual practice, and extemal disturbances of any kind
are to be kept away. It is then that single-mindedness can be established
and sadhana be pursued in a fruitful manner.
As soon as I take the sitting-posture, no other thought comes
to me. Then everything - at any other time I may be doing
anything with anyone, but once I sit for myself, for the sake
of realizing myself, then none is allowed to enter. This,
however, one has to keep in mind so as to bring the task to
fruition. Otherwise the mind gets disturbed, and once the
mind remains distracted, no sadhana can be executed
properly.
362
Baul philosophy
Given its intricateness and complexity as well as its immense

inherent spiritual value, Baul sadhana has so far remained largely
unpropagated and its tenets have hardly been publicized Why is it so?
As I said earlier, propagation is not what the Bauls want But
I think that propagation is necessary, because if all sorts of
sadhana are being publicized, then why not this one? Take
for example a physical exercise, or yoga exercise; these keep
being popularized for the sake of maintaining the body well,
for the sake of giving treatment to the body - you practice
this posture, do this yoga, exercise this pranayama. We have
five ways of pranayamal; this fivefold pranayama is to be
practiced. The time needed to perform this fivefold
pranayama must be taken. The first pranayama is the one
which is executed by pressing our nose. Like this, one after
the other, there are five kinds of pranayama. For as long as
these five ways have not been fully accomplished, one has to
remain keen on bringing them to perfection.
Accomplishment, perfection is brought about only when a certain
mental discipline and firmness is maintained, and that is to say the
spiritual practice must be carried out earnestly and regularly according to
a fixed and strictly observed time schedule.
As for me, I start from three o'clock in the morning. From
three to four, then up to five - up to six nobody would
disturb me, so I practice until six o'clock. Having completed
my own tasks, thereafter I would take bath etc. and get on to
other things. So whatever one does, it must be done at its
proper time, and a certain system must be adhered to. If
discipline is not strictly observed, tasks will not be
performed in a satisfactory way; then, neglect arises.
Therefore, once the principal task is completed, thereafter
other duties can be taken up, duties of the kind that have to
be done as well: talking to those who come to visit, working
with them - these things are our duty. Thereupon discipline
1
The five ways of pranayama are distinguished on the basis of their functions
determined by the five vital airs of a living body, viz. prana, apana. samana, udlna
and vyana.
The Baals'cause
- once discipline is fully obeyed, it is afterwards that
devotion becomes relevant. As soon as devotion comes into
effect, we have to consign our heart to it entirely. And if one
is able to deliver oneself like this, then man will be able to
become man, to become a true human. Having thus turned
into a human being, then faith, devotion and similar virtues
enter a person, and owing to the example set by such a
person, these virtues are aroused in many more people.
Therefore I think that some classes must be held for the sake
of this object. It will be necessary, in some places, to conduct
classes and to teach. That means just as one would have said
in earlier times that it was needed to establish an akhra - like
this, I think no religious institution should be installed, no
temple should be erected, but in the one or other place, small
akhras should be created. Just as earlier on one used to learn
in Sanskrit grammar schools, if such grammar school-like
establishments could be brought into being here and there,
then this would be beneficial.
So my intention is to open an academy here. Running an
academy - that means the object remains the same: to
safeguard this culture, to preserve Baul culture. The Bauls*
philosophy has to be kept alive, their sadhana must be made
to survive - one after the other, one by one. Doing it that
way, what will come out of it? Those Bauls who may not be
able to obtain any job would find a place where perhaps they
might earn some money, and in exchange do some work.
Accomplishing this work in return, they could devote
themselves with mind and heart to that place.
Therefore, the desire that rises in my heart is to establish a
Baul institute here. I have already founded one in
Shantiniketan, It is fully functioning, but it is rather limited in
scope. A place is needed where one has to entirely dedicate
oneself. If I am not there, during those times others should
be able to run it properly. Thus some boys must be trained to
be kept there. Such is my plan, and I think that perhaps it
will be achieved. If I can accomplish this, then my task will
be successful. Why? Because in today's world, people know
363
3 64
Baul philosophy
with regard to the singing that yes, there are Bauls around.
For so many days, the Bauls have been identified with Baul
singing; now it is necessary to recognize their sadhana.
Therefore I am giving somewhat more emphasis to sadhana,
so that people who come to practice baul-gana will also
practice sadhana.
And practicing sadhana what will ensue? Then emotion
arises, devotion arises, faith arises, and confidence enters a
person. Once these emerge, once confidence, once faith and
trust come forth, then one can comprehend. For this reason it
is said, through faith the object is attained, in dispute it
withdraws very far. Then, people will get away from
reasoning. Then, arguments, debate and the like will no more
surface. Then, one will see that yes, what I am obtaining is
the true thing. So we have to focus our look on that
direction. This is our task
(15)
Hxtfcti sfiffhnna - Baul Tantra sadhana
BIul Tanrra sadhana represents an extremely complex and
comprehensive s.idhana^ which constitutes at the same time the most
vital component in order to bring the sadhana as such to fruition. Baul
Tantra sadhana arises out of an immediate motive; in the concrete, its
purpose is to contain the two manifestations of nature in one single
essence. That is to say, the Bauls retain the two elemental forces - the
female and the male principles, woman and man - in complete unity
rather than setting them apart. To perceive die two fundamental streams
as one means that Baul thinking does not allow to discern them
discriminately. Why not? The reason rests in die differentiation to be
settled on a different level. In what manner? Man and woman form but
two categories, two castes within one and the same larger reality. That
which encloses these two castes, that which dwells within them is
punisottanuL, the Supreme Being - the Supreme Man who is called die
Supreme Divinity, the Lord of the World, the Master of the Universe.
This Lord of the World is one person. That which contains
Him, His receptacle is hladini- the hladinigakti, the supreme
energy of bliss.
It is for the object of awakening this hladini Sakti, the energy of
conscious bliss, that Tantra sadhana must be learnt. For as long as
Tantra sadhana is not learnt, is not accomplished, no sadhana can be
brought to perfection, because it is through Tantra sadhana that the
necessary strength is acquired With insufficient strength, deficient in
energy, no task is carried out properly. Whatever task one approaches,
the energy for its execution must be gathered beforehand. This energy is
called forth in what way? If the energy is to be aroused, it must be
formed, must be accumulated, and the required strength must be
apprehended and upheld
In order to sustain the strength, one has to see whether the
mother be defeated or the son - 1 shall see it in the battle of
sadhana. That means once the encounter starts, who will
lose, who will win in this contest - for the sake of realizing
this, it is said that no differentiation between man and
woman becomes relevant at this point; there is but one
366
Baul philosophy
'
consists of the outer air, wind, environment - these belong

to nature. And purusa is the one who has created them, who
holds and retains them. So this Man who is the Creator, it is
Him who is the sole Man, And He keeps always telling us,
lookApprehending the form, proceed to manipura.
a jewel of a man,
That means one meets death while alive. Why is it that one
remains dead? Because if sadhana is performed sincerely,
and if one is to truly get to know nature, then a state of being
dead must be maintained. One has to stay dead for the
reason that if one is to see this nature, one has to give
oneself over into it in one place. It is upon delivering oneself
up to it that nature will bestow something. In this way, if
somewhere I scrape off some earth to put seed there,
whichever seed opens up will make the respective plant
sprout in that spot. Once the plant has grown, fruit can
emerge from it. So this is our nature.
Nature is perceived in the manifestation of the woman as the

concrete embodiment of the primal female divine energy. This
manifestation emerges in many shapes revealing but one and the same
immanent reality - the one whom we call Kali, whom we call Durga, whom
we call Siva-Sakti. Siva-Sakti means the energy which
emanates from Siva; this is called Siva-akti. Thus, it abides
in all.
Sakti is prakrti, the omnipresent reality which indwells each and every
phenomenal appearance. Without prakrti, the Supreme Reality cannot be
conceived, because it is through prakrti that the Supreme Being reveals
Himself. Since prakrti rests in every single manifest form, the distinction
between purusa and prakrti does not occur on the level of phenomenal
existence. Rather, purusa and prakrti represent the two fundamental
asp :cts of the one single cosmic reality, which assumes discernible
Sakti sadhana * Baul Tantra sadhana
367
shape in prakrti as the concrete materialization of the formless essence,

punisa, the underlying stratum of prakrti.
Therefore, it is the outward manifestation which is realized as
prakrti, while purusa as the non-manifest creative energy, bmhma, rests
within.
Just like Caitanya Deva, about whom it is said that he was
inwardly Krsna, outwardly Radha: inside dwells the
elemental energy, Krsna, while on top of it he assumed the
fair-eomplexioned appearance of Gauranga. Together with
the gopfs of Vraja - all the cowherds and cowherdesses
came to be known here by the names of the Six Gosvamis;
further, there were Advaita, Narottama, Gadadhara all of
whom had taken birth at Navadip. Now in order to enliven
their deeds, they called upon Nitai. Nitai was Balarama. This
Balarama said, look, I want to be small for once - don't make
me do anything as a grown-up person. Then I cannot take
your vision, and the real essence of the path of devotion, the
essence of the path of passion - passion and nature, lust and
love dwelling side by side, so which are the respective
appearances of lust and love, this you will not be able to
show me once I have grown up, and I will not be able to
raise the question. Therefore there will be inconvenience for
me, hence may I be small for once. For this reason, he
became Nitai. Being Nitai - Nitai was an anchorite. What did
this anchorite do? With regard to performing akti sadhana,
he then said to Caitanya Deva, I have ascertained a place
where you have to practice it. Where? He said, Parama-tala.
At Parama-tala, the 'abode of the Supreme Mother1, an image
of the Mother Goddess had been installed. There, at this
Parama-tala, both of them used to perform akti sadhana.
Which is the intrinsic significance that makes Sakti sadhana vital
as a tool to attain accomplishment? Since prakrti constitutes the outward
extension of the formless brahrna, the concrete embodiment through
which the Imperceptible becomes accessible to the human mind, it is by
apprehending prakrti that the unmanifest substance can be realized.
More specifically, this is to say that prakrti must be recognized as the
368
Baul philosophy
form containing the formless, as the manifest supporting the unmanifest,

and it is the aggregated energy of concreteness revealed in prakrti which,
upon being acquired, enables apprehension of the Supreme Energy. The
inner essence of prakrti, therefore, is ultimately non-different from the
transcendental energy that penetrates the universe and fills existence
with life through its touch. It is this very energy, the Supreme Power
resting at the core of the form, which must be discerned and attained to
by way of realizing prakrti.
What is more, the process of realization itself has to be
accomplished within man as the immediate expression of the intrinsic
unity that connects the two elemental principles of being. As a physical
reality, the human being is part of the phenomenal world enveloped in
prakrti. The manifest phenomenon conceived as the human being,
however, is indwelled by the unmanifest essence as the prime life-giving
energy contained in the enclosure of the form. Now, if the inherent
oneness of the two vital principles is to be maintained * which is
imperative in order to attain realization in its entirety -, then an approach
must be found that not only acknowledges the essentiality of the prakrti
element as the immanent hence inseparable manifestation of die Supreme
Energy, but which moreover recognizes the need to realize the Supreme
Reality in both its manifest and unmanifest aspects.
How is the course for an approach thus comprehensive
established? To acquire knowledge of the Supreme Being as both the
formless and the form, Tantra sadhana is performed conjointly with the
Vaisnava method of realization, and it is upon keeping both perceptions
side by side that the spiritual success is called forth. Why? The Vaisnava
approach, on the one hand, intends to accomplish the process of
realization merely in the mind, denying the pmkrti factor, while Tantra
on the other hand pursues this process with recourse to both the
manifest and the non-manifest realities. Therefore, the Vaisnava mode of
realization alone cannot ensure complete knowledge of the
transcendental reality in relation to its outward manifestations. If fullness
is to be attained, Tantra must be resorted to while upholding the
Vaisnava ideal of absolute purity and flawlessness.
For this reason, it is said that this Tantra is a different Tantra,
In it rests the Vaisnava perception. If the Vaisnava approach
Sakti sadhana - Baal Tantra sadhana
369
is accomplished in full, then Tantra is enabled. If Tantra is

achieved in full, then the Vaisnava attitude can be
maintained. That means both proceed alongside each other.
Tantra is very powerful, and the Vaisnava approach is very
powerful.
That is to say, in order to achieve maximum spiritual
effectiveness, ooth I antra and the Vaisnava attitude must act in unison
so as to complement and thereby capacitate each other. It is not so much
their ultimate objective but rather the path of reaching this goal which
constitutes the principal area of difference between the two approaches.
In Tantra, representing the worship of Sakti, the worshiper is
able to openly display some of the matters of his own* The
Vaisnava cannot do this; he keeps it within himself.
Keeping the entire spiritual property concealed within one's own inner
being, what ensues? In this way, pureness is attained to die degree of
utmost refinement by carefully straining out polluting influences of any
sort.
Therefore, the Vaisnava's love is of what kind? About the
love of the Vaisnava, it is always said that in it all lust, all
passion, all desire have been relinquished. There, no
passion, no lust, no desire, no thought of gaining persits.
Such is the Vaisnava convention and ethics.
Vaisnava ethics projects an ideal best reflected in the profound
sentiments of love and devotion associated with life in Lord Krsna's
legendary homeland Vraja - an ideal which has been preserved
throughout centuries of human life as testified in poetry and art; an ideal
which is appreciated and cherished - though not always upheld - in
present-day Vrindavan.
In Vrindavan - I do not know why nasty incidents are
happening these days -, but Vrindavan actually exhibits a
nature of such kind that upon going there, man can become
man, man can turn human. In the surroundings of that
nature, vegetation, plants remain low; their top does not
reach high up. Why not? The reason is, where Krsna
370
Baul philosophy
performed his divine play with the inhabitants of Vraja,
where He accomplished the unity of all religions, where He
dwelled in perfect union with all, in this place, once the
sports of Vrindavan become visible -
- then, overwhelmed by the all-pervading presence of the divine, a

feeling of humility arises in the heart of those witnessing the Supreme
Lord's eternal lila which makes them forget their own physical existence
at the sight of such unsurpassed greatness.
What is more, the lila itself is the symbol of unmitigated purity in
which the aspired ideal of immaculacy has been brought to
consummation in a most sublime and refined manner.
There, He then extended love to sixteen hundred gopis,
roamed about with them, enjoyed - but there was no lust in
that. There was no passion. In the company of sixteen
hundred gopis, He was able to go to whichever gopiHs saw
at any one time.
How was this subtle play accomplished? In what way did it become
possible for one man - for one human, albeit superhuman man - to
delight in the company of such an immense number of women while
upholding the full flawlessness and excellence of their alliance? The
reason lies in the fact that no distinction between punisa and prakrti is
made on the level of phenomenal existence, that is to say, the
differentiation between man and woman does not become relevant for as
long as one moves within the realm of the manifest, Resultingly, there is
no discrimination between these two fundamental laws, and both of
them can proceed in complete conformity. And this is the quintessence
of the divine lila, the core message received from Lord Krsna's amorous
sports - that there is no distinctness of prakrti and punisa: it is this
what He demonstrated at Vrindavan.
Uniformity, unity is achieved once prakrti is realized as the one
single entity which contains the Unmanifest Reality and gives
discernible expression to that reality through the manifest form. Punisa,
on the other hand, is that Unmanifest Reality immanent in any one
371
expression of prakrti, though as such representing a singular and

undivided spiritual energy. In the context of the Vraja Ilia, how does this
principle function in the concrete?
Krsna, the manifestation of Krsna represents the sole man,
and those sixteen hundred are the gopis. That means, here it
is made obvious that all people on this earth collectively are
the gopis, whereas there is one person Krsna.
This one person, Krsna, is who? - the supreme transcendental reality,
the Supreme Divinity who is one in essence but reveals Himself in a
multitude of forms.
He is the one who is called brahma sakti, the universal
energy - this is Krsna. Narayana - one by one these
incarnations come forth: at first Narayana, thereafter Rama,
thereafter Krsna; then came Nityananda, Caitanya
Mahaprabhu. They appear one after the other, but the
manifestation as such is the same: the human being. They
perform their deeds in the guise of humans.
That means the Supreme Purusa as the elemental cosmic energy
emerges time and again as the human being, assuming the concrete
shape enabled by prakrti. Without prakrti, this manifestation were not
possible, hence it is prakrti herself who sustains the eternal play of the
divine forces. Realizing this vital function of prakrti in maintaining the
cosmic order, the Supreme Lord Himself devotes His entire being at the
feet of the all-empowering female divine energy.
Just the way He worships Radha, washes Radha's feet; at
times, magnifying Radha to the utmost extent, He lifts her to
His head. At times He would say, apply the dust of thy feet
to my forehead. So how much does He glorify the woman!
Well, she is not the woman - she is prakrti.
Radha is prakrti, the personification of the universal reality which is
called nature, the living embodiment of the hladini Sakti, of the energy of
conscious bliss who in her folds contains and upholds the Divine Being.
It is for this reason that Krsna, in spite of being none else than God
Ownself, adorns His forehead with the dust from Radha's feet - because
3 72
Baul philosophy
the Supreme Divinity becomes able to act only upon fully surrendering
to His hladini akti
If the Lord of the Universe Himself is thus bound by the eternal
play of prakrti, of His Own immanent blissful energy, then this is but to
say that any spiritual accomplishment can be attained only once prakrti is
apprehended in her true greatness and worshiped with full knowledge
and appreciation. Neglecting prakrti, disparaging the vital principle
realized in nature, no task can be brought to perfection. If prakrti is
played down, then purusa cannot rise; if the female principle is
undervalued, then the male principle cannot grow to fullness. Therefore,
to enlarge the male branch implies nothing else than to
upraise the woman, to elevate the female branch. Treating the
caste of women, treating the caste of mothers as inferior
must be stopped once and for all; women have to be given a
high seat, and at all times they have to be made partake of
worship and of everyone's respect. It is then that the branch
of men, that those who are called men will be able to achieve
what they aspire.
It is His capacity to worship, to revere the woman - that is, prakrti
in the personification of the woman - which makes Lord Krsna
accomplish His transcendental Ilia at Vrindavan. The intrinsic
immaculacy in His relation with the gopis is thereby maintained through
the oneness of emotion, through the uniformity of thought and, what is
more, through mutual regard and surrender reciprocated in complete
devotion and love. The lila thus reflects nothing but the eternal play of
the two elemental principles, purusa and prakrti.
That means Krsna earned that respect; He was referred to as
Man. And all of them received Him with honor. One gopi
says, He will come to me, another one says, to me, yet
another one says to me... - all of them wanted Him, and all
of them attained to Him.
Attained to Him by what means? - through perfect unity of mind
and heart, through full harmony of thought and emotion. Having
373
established the union with their lord in their minds, the gopis became
thus able to evoke Krsna1 s presence through the call of their inner voice.
If oneness of mind, oneness of thought becomes evident, if
uniformity is achieved, then this can be attained - then, union with the aspired reality is easily called forth by the
emotional intenseness of the spiritual relationship.
Oneness in mind and heart constitutes the essential prerequisite in
order to accomplish the spiritual union, and to establish this oneness
signifies the core object achieved through sakti sadhana. Sakti sadhana
implies what? - to elevate prakrti; to realize the divine principle inherent
in nature and to acquire and effectively employ the full energy concealed
in this principle by means of worshiping prakrti. It is this fundamental
message delivered by Lord Krsna to the people of Vraja through the
rasa-llla of Vrindavan:
He then makes them understand that this is the way in which
you should practice Sakti sadhana. Performing the sadhana
of sakti - that means I have performed Kali puja, have
performed Durgapu/a, so my Sakti puja is fulfilled: this is
not how it works. Sakti means to perform the sadhana of
prakrti. And practicing the sadhana of prakrti refers to what?
- our Tantra sadhana.
In its essence, this Tantra sadhana, the sadhana of prakrti is
designed to be pursued and accomplished by all. Artificial division and
sub-division among and within religions, however, not only prevents
realization from being accessible to everyone, but moreover casts a spell
of ignorance under which the true tenets of the spiritual search remain
obscured. Yet such segmentation occurs as an omnipresent phenomenon
in present-day society.
We have been circumventing this Tantra sadhana in many
respects. There is a separate Saiva sadhana, a separate Tantra
sadhana; Vaisnava is different, Christian is different,
Muslim is different - like this it has been scattered into
separate fractions. What happened owing to these split-ups?
Any one person in any one society looks upon something
374
Baul philosophy
specific which he regards to be the greatest. Now, that which
is the real sentiment, the genuine thought, this we keep
forgetting; these tenets we have pushed far away. Having
discarded them, we inquire into our inner being in order to
discover something new which to proclaim as the ultimate
truth, which to declare to be sadhana - not like this!
In order to unfold its fall effectiveness, sakti sadhana must

become accessible to all rather than remain within the confinement of a
few privileged layers of society.
Just like the Durga puja these days. This Durga puja used to
be limited. That means it would be arranged in some royal
home, or in some landowner's house, or at the place of some
rich person. And others, the poor people, they would not be
able to do the puja. Much wealth had to be invested in it. So
it was those who had money who could invoke the Mother.
The poor person could not invoke the Mother Goddesses,
hence the poor man had no Mother - this was what they
would demonstrate.
What is seen nowadays, however - puja being performed on
the roads, by erecting pavilions in the middle of the streets,
putting up pandais in parks; then, puja takes place at homes,
makeshift temples are set up in houses, and whenever one
emerges outside to a spot where puja is going on, then one
finds all the various idols, one by one. That means that
which had once been confined within one place has now
come out of there, has been released, has been liberated.
Having been freed, it has now come to all; therefore, here we
call it the puja of the public. Puja of the public means a puja
with growing prosperity. So this great common puja has
emerged. Having become a puja of the general public, what
happens? Now, the Mother has become everyone's property.
Now she has made every person, small or big, her own.
That means now it seems that the true sakti sadhana has
become much more widespread.
375
Sakti sadhana as such is very necessary; it is essential in order to

acquire the strength needed to execute any task whatsoever. Why?
Because strength, because energy does not arise all by itself but has to
be called forth, has to be established in the first place. Once strength is
evoked, whatever task one approaches, it will yield success. It is for the
sake of obtaining this success that people resort to various forms of
spiritual exercise and ritual pursuance, to yoga, to meditation and
recollection, to religious worship of many sorts. Now that akti puja h^s
become widely accessible, however, pompousness in the ritual itself has
significantly decreased, giving way to the actual essence of the sadhana.
Those highly pretentious ways of pa/a - sacrificing a goat, or
arranging a puja in the manner of a continuous worship,
with much spending and grandeur -, all these are now gone.
What happens instead is that the Mother is being worshiped,
for some days there is enjoyment and happiness with her,
everyone remains moving about in joy; then the puja ends,
and those earthen images of the Mother are'returned to the
earth - that means nature's property is made to merge into
nature. That means the Mother is nature, is prakrti.
This unity of prakrti and the Supreme Mother, however, is yet to
be discerned by man. For as long as the intrinsic oneness of nature with
the elemental female energy is not realized, the human mind remains
unable to comprehend the immenseness of this energy revealed in the
concrete form of prakrti. It is only upon recognizing the fundamental
truth of being which abides within the manifest form that man can bring
himself in line with the primal transcendental energy and establish his
inner unity with prakrti. And it is this very unity which is crucial in
order to apprehend and utilize the strength resting at die core of nature,
If we could realize this, then we would not move prakrti
aside as something different. Pushing it off, where did we
end up? In earlier times, women used to be suppressed.
They would be married off, and once their husbands died
they would be burnt together with them, that means, they
would be forced into suicide. This is what happened in
earlier days. Today, a woman does lots of useful things.
Those whom we used to burn - not burning them but
376
Baul philosophy
keeping them alive, these women nowadays accomplish
tremendous tasks in this country. That means this power has
been awakened from within them. For this reason, sakti
sadhana reached out to everyone, and owing to its reaching
out, everything has become easy for today's humans.
Whatever they intend to undertake, the task is accomplished
easily, and progress is obtained.
Easy advancement, progression on the easy path requires more

than merely the seeker's own firm determination. Without the guidance
provided by the spiritual master, accomplishment is hard to achieve.
Therefore, the Bauls emphasize time and again the importance of the
guru as the prime steersman to navigate man through the sea of
existence. The guru's advice is vital in any spiritual pursuit as it
illumines the road towards realization and enables the striver to proceed
on the path of truth and virtuousness. It is out of this fundamental need
to partake of the light of knowledge enshrined in the person of the
master that the Bauls resort to the guru in each and every concern of
their sadhana.
For this reason, while the Bauls remain traveling about
continuously, singing, playing musical instruments,
performing sadhana, they would hold those great festivals
that are called mahotsava, in which many Bauls would come
together. From any one place accomplished persons would
arrive to join those mahotsavas. The festival itself would be
arranged so that an examination could be conducted by them
to see who has practiced how much of sadhana. The test
would be held during the mahotsava, determining to what
extent sadhana has been accomplished by any one seeker.
Once the level of accomplishment would have been
ascertained, then further directives would be given regarding
for how many days sadhana would have to be continued in
the same manner Thereafter the respective striver would be
shown yet another, new path on which to approach sadhana;
yet further tenets and methods would be revealed to him
according to which he was to proceed in his sadhana - like
this things would be acquired step by step.
377
Systematic and gradual advancement determined by the state of

overall progress is crucial for the success of the sadhana, and the correct
evaluation of the actual degree of advancement reached by a seeker
requires competence and thorough insight on the part of the spiritual
master. In order to maintain the spiritual qualification on a superior level
throughout the sequence of successive generations of strivers, the
process of transmission must be sustained in a continuous line, and
some effort must be taken so as to ensure that the precious spiritual
heritage is handed down in a proper and responsible manner.
Therefore, what happened to the Bauls these days? Earlier
on, propagation was not pre-eminent; now, the propagation
has gained influence. This is because I have called it into
existence. Why did I bring it into being? I saw that if they
keep performing sadhana, then why should they not
disseminate it, why should they not make it reach out to a
handful of other people?
Once sadhana is propagated, is made known and taught to others,
what is the consequence? Then, ;he intrinsic values of humanity that
guide sadhana as its spiritual ideal can be made available for all, can be
brought over to a large number of human beings. It is through sadhana
that these values are nurtured and sustained, and it is by way of sadhana
that awareness of these values is raised in each and every person. Which
values are these in the concrete? - love, and faith. All-encompassing
love, love extended to humankind as a whole is essential as a mental
attitude which, coupled with faith and self-confidence, facilitates the
progress on the path of the spiritual search.
If one is able to love man, then one will be able to love the
world. But the one who lacks confidence in himself will
never ever achieve accomplishment. For the sake of getting
accomplished, one has to establish faith in oneself - and in order to acquire faith in oneself, one has to practice sadhana.
Without mental effort, without spiritual endeavor and inner
determination, faith does not arise. Therefore, sadhana is imperative.
378
Baul philosophy
And sadhana, for this reason, remains the first and foremost
requirement for the Baul on his path of attainment.
He may sing, play musical instruments, travel around, mix
with all, do whatever - but sadhana is a must. He has to
practice sadhana.
For as long as sadhana is not performed, for as long as he omits
sadhana from his spiritual activities, a striver does not qualify as a Baul.
It is by virtue of earnestly pursuing and accomplishing his sadhana that
the Baul turns into a Baul, and not by efforts directed merely at the outer
image.
If he sings, then he becomes a Baul artiste. Being a Baul
artiste, what does he achieve through this? He earns money,
earns himself a name, acquires fame - all these will happen.
But the BauFs spiritual essence, the Baul's sadhana, the
Baul's duties and tasks, these will be lost. And these being
lost, what ensues? - an entire society will be destroyed, that
means will be neglected, all along the line.
Therefore, rather than neglecting it at every point, if the
practice of sadhana emerges into the visible - so that if I
believe in myself, then I will believe in someone else as well;
if I believe in someone else then I will believe in the guru;
believing in the guru I will be able to believe in the world in that case, these wars that are going on nowadays, mutual
fighting and killing, violence and hot disputes, all this which
is happening in various ways, these things however would
come to an end. Why? The BauFs sadhana says Worship man, serve man in man, Lord Hah lives forth.
In human association, in the gathering of humans
deliver your life at the feet of man.
Attaining the Supreme Being in man
arises the vision of Radha-Syama.
$akti sadhana - Baul Tantra sadhana
379
That means - here, yet another thing is said in this context: in

Nannur village, the scat ofVialaksi, the verdict of love was
pronounced over two people. Meaning, without love,
Nandalala is not attained. So this without love, Nandalala is
not met- if anything is done without love, then nothing will
come out of it.
Without love, no ends whatsoever are achieved, for love itself
constitutes the driving energy of bliss whose enlivening touch brings all
tasks to fruition. Love implies what? - devotion, faith, and surrender that is, mutual surrender prompted by faith. Devoid of faith, lacking
devotion, no sentiment howsoever affectionate qualifies as love for want
of the vital essence that furnishes the emotion with inner stability and
permanence. Devotion, expressed in mutual commitment, in mutual
respect and confidence, indwells true love as its core substance by
which the sublime sentiment is upheld and endowed with the quality of
timelessness. Therefore, as long as faith and devotion retain their full
strength, love is attained in its entirety. And in order to accomplish love
in perfect fullness, in order to partake of love in its utmost expansion,
sadhana has to be practiced, for it is through sadhana that the spiritual
refinement needed to receive the purest essence of being is obtained.
What is more, it is the ability to love which becomes crucial in the
process of spiritual accomplishment, since it is through love that man
acquires the capacity to raise himself above the level of the ordinary.
That is to say, through flawless love which is complete in all its aspects.
If love is not sustained in its entirety, if one takes to physical
love, or to the love of the moment, then it will be over in no
more than an instant. Thereafter follows discord; there will
be mutual fighting and quarreling - all will be gone, nothing
remains. That means there had been no love. That means
they had made love without affection, without devotion,
without true love. How so? They did it motivated by the idea
of gaining something. To obtain something - it was not
obtained, hence they go away, abandoning each other. That
means uncomrnittedly; there was no commitment between
them. That means they were not able to love properly. If they
could have truly loved, they would not have left each other.
380
Baid philosophy
They would have remained together - the onefs grief being
the other's grief; both jointly they would have faced
everything. But as soon as unbalance occurs in the one or
other of them, things like this are happening.
Why is it so? Because in genuine love, the question of

abandoning, of forsaking one another does not arise. Sincere and
profound love nourished by the essence of devotion not only acquires
permanence in terms of the present world, but its emotional bond
persists beyond the limits of life and death, transcending the confines of
phenomenal existence and rendering all dimensions of time and space
meaningless.
If both of them are one, it is then that the two of them will
die together. Candidasa says, in one death two people die,
dying at once. Two people die; none else has died, just the
two of them - on a single day, both at once they die by
themselves. That means voluntary death: I am going to die,
we shall both die together. This is to say they had faith in
each other, they loved each other; they had become
completely one. These two people were not two: they had
grown into one - and to attain this perfect unity of love constitutes the core quest of Baul
sadhana. It is through Baul sadhana that union is accomplished to the
utmost degree.
Is accomplished in what way? - by gilding the supreme ideal of
love revealed in its transitory manifestations with the essence of eternity.
How does it become possible to transform the seemingly impermanent
into an everlasting reality transgressing the bounds of death? In order to
achieve persistency beyond the span of a single human life, beyond even
aeons and aeons of successive human lives, it is essential to evoke the
infinite from within the finite, to call forth the eternal from within the
temporary. Love in its innermost substance is indestructible, is unending
and inexhaustible, and it is the task of sadhana to realize and apprehend
this limitless essence within the definite manifestation of the human
being so as to bring human love to perfection in the dimensions of
eternity.
381
Baul sadhana thus strives for a goal of such refined excellence

and determined by supreme purity, yet to comprehend this excellence in
its full expansion and to realize its entire significance is not possible
with an ordinary mental attitude. If one is to wholly understand the
BauFs spiritual quest, one has to raise one's mind above the level of
everyday mediocrity and to direct one's glance towards the sublime
layers of existence. Moving ahead on an average standard, however, we
fail to discern the subtle essence enfolding the tenets of sadhana, and all
sorts of confused interpretations ensue in consequence of a widespread
misconception.
What a high-minded sadhana is this Baul sadhana, and in
what inferior a way are we looking at it! So many wrong
interpretations have come up in the past - what did they lead
to? A scornful inclination towards the Bauls arose in many
people. I did neutralize this for some time, but then it
occurred again. There were some foreigners, girls, and a
number of Baul boys - Baul means, they were aristes, they
were no Bauls -; so those fell in love with each other, got
married and so on. Then they got estranged; abandoning the
child that had been born to them, they went away, one
person settling here, the other there - that means they got
consumed by ordinary life. So what then was the point in
them becoming Bauls? Not being Bauls, to live, get on, walk
about like ordinary people, if they would have done it with
this attitude, then it might have been alright that way. But
what I hold is that if one is a true Baul, then this does not
happen. Then there will be no distinctness; both of them will
be one. Then, in one death two people die, dying at once like this it will be. That means one has to remain together,
both together; whatever they do, it will be with one mind,
with one thought. Whatever I think of, the other person will
think of the same thing. Whatever I do, she will do the same.
Whatever divinity I invoke, she will invoke the same
divinity. Whatever I contemplate on, she will contemplate on
the same - that means it becomes united. If this is achieved,
then one can become fully a Baul. But if this is not
accomplished, then the person will never ever be a Baul.
382
Baul philosophy
It is his inner attitude which makes the Baul eligible to be a true

Baul - an attitude of mental flawlessness in which devotion, love and
faith come to confluence so as to proceed in perfect harmony and
oneness. Once such a state of inward integrity has been established, man
becomes able to arouse the energy that rests dormantly at the core of his
being and to instigate the flow of the sublime emotional liquid from
within himself. The capacity to stimulate the current of inner strength,
acquired in the process of sakti sadhana, is essential in order to reach the
spiritual standard of a Baul.
Thus, the only one to become a Baul was Caitanya Deva. He
attained this state. The hladini akti that indwelled his body,
the kulakundalini sakti - this energy had been awakened in
him.
Man's inherent spiritual energy, the kulakundalini akti is to be called
forth from where? - from within the human soul. The soul herself
constitutes the quintessence of this hladini sakti.
The kulakundalini sakti is atrna sakti, the energy of the soul
This atrna sakti rests in our soul; its abode is the soul - atma,
in atmait resides. That means at-ma - our soul herself is Ma,
is the Mother.
The human soul is the Supreme Mother, and it is within this very
soul that the Mother is sought, that the Mother is attained to.
Searching through shrines I will not find the Mother.
Searching in temples I will not find Her. It is in my own
soul that I have to search.
Searching within one's own inner spheres, searching through the depths
of one's own soul, it is then that genuine Tantra sadhana is pursued, and
it is upon attaining the aspired reality within the human soul that this true
Tantra sadhana gets accomplished - the sadhana which had been accomplished by Caitanya
Mahaprabhu. Owing to this, Mahaprabhu emerged. And
383
owing to this, he was in a position to utter the divine name

upon uniting all religions.
Why? Because once 6akti sadhana is brought to fulfillment, once
the intrinsic spiritual energies are evoked and the streams of
transcendental power have been inwardly activated, man acquires the
strength needed to call forth his innate virtues and, what is more,
becomes able to expand these virtues beyond his own person, thus
conferring them on humanity as a whole. It is this very capacity of
bestowing love, of handing out the gift of virtuousness which
constitutes the key to Sri Caitanya's spiritual success - that means the love he extends, invoking the lord, being
able to recite hare krsna hare krsna krsna krsna hare hare,
hare rama hare rama rama rama hare hare together with all,
dancing, singing, going around. There is no caste distinction,

there is no rivalry, no politics, no quarreling and mutual
fighting, no jealousy and malevolence - there is only the
name.
The name - that is, the immediate presence of the Supreme
Divinity revealed through the pronounced syllable and evoked by
enunciating the sacred formula called the name. In order to uphold this
name, and thereby to sustain the divine presence, it is essential that the
syllables be uttered with proper knowledge and with the correct mental
attitude so as to effectively awaken the spiritual powers concealed in the
verbal manifestation. That is to say, recited without sincere devotion and
full faith, the name as such does not remain, nor does the divinity thus
invoked
Now, if this name does not persist - just like it came to be
the case in Vrindaban. What happened in Vrindaban was
that many of those who had become widows, many women
from places all over West Bengal arrived there. In earlier
times, women were made to suffer a lot. Being widows, they
were kept out of the house, were not given to eat, would not
be touched and would be looked down upon, and people
would try to force them into suicide, making them burn
themselves on their husband's pyre, failing to do which they
3 84
Baul philosophy
would suffer. Therefore, some of those widows tried to
escape from all that by leaving for Vrindaban. Coming to
Vrindaban, they found a place to stay, and they had to recite
the name, Lord Hari's name. Doing so, they were given food
twice a day, and they remained sitting and uttering the name.
Well, they would not need anything else - they might thus
keep earning a few paise, get some cloth or garment, like
this. There was no way for them to live in peace and
happiness, so they would get along in this manner.
Therefore, however much devotion and faith had been
circulating in Vrindaban, owing to all this these qualities are
gradually disappearing, are withdrawing, because those
people are not able to take them in. They cannot properly
realize them, cannot utter Lord Hari's name properly. And
what else happens on top of it? - the women are being
suppressed there. The native people of Vraja used to never
ever oppress women; now this has begun to be the case. For
this reason, if all these things could be somehow set into the
right balance, then I think a little more peace would arise,
and faith and devotion would return to Vrindaban.
Faith, devotion, trust and confidence - these are perpetual values

of ever-continuing relevance, yet today's humans tend to deliberately
move away from them. Why is it so? Because ordinary minds lack the
ability to apprehend* the extraordinary, because the thought directed
towards the momentary fails to recognize the consistent, because the
sensor of transiency cannot receive the call that emanates from eternity.
Therefore, permanent virtues are discarded for the sake of fugitive
pleasures, everlasting joy is abandoned for the sake of fleeting
satisfaction. Forsaking his undying spiritual property, man loses the
vital treasure which alone can sustain him through aeons of universal
existence.
These qualities are perennial, they will never ever yield to
decay. So why then should this immutability be destroyed?
And this is what is happening these days. How much injury
does this longing for the ordinary inflict upon man!
&akti sadhana - Baul Tantra sadhana
385
How much suffering does humanity impose upon itself for the
sake of trivial desires! In order that this suffering be brought to an end,
in order that the most precious property of mankind be preserved for
times to come, what is it that we have to do? - to renounce. To renouce
ordinariness, to give up all aspirations for the insignificant, to stop
making concessions to short-lived temptations, nay, to leave behind the
very thought of them.
Renunciation, thus, constitutes the primary and sole path towards
spiritual emancipation, towards liberation of the human self from the
fetters of inferiority. Without the ability to renounce, without the
strength to abstain, lasting relief from the various evils afflicting presentday human life cannot be found, because in renunciation lies the root of
virtuousness. Therefore, renunciation represents the supreme
manifestation of religion.
The most excellent religion, the most excellent sadhana: this
sadhana is renunciation. If I am able to renounce -1 am not
going to eat, and hunger, desire for food, no, these are gone
from my mind-1 will not eat, and I do not need anything to
eat. There are many sadhus who eat nothing for twelve
years. Then there are those who stay awake for twelve years,
sitting in some spot inside the earth, in some cave; they do
not eat, do nothing, yet they remain fully alive. That means
they have abandoned all needs: I do not need it, I do not
need anything.
How does such perfect renunciation become possible? - through
surrender, through complete surrender to the aspired divinity, delivering
one's entire self to the Supreme Being. If such a state of unconditional is
accomplished, then no deficiency remains, for no need is left unfulfilled
once man attain* to the Highest in which rests but everything. Hence
what is the point in cherishing desires for the partial if fullness is already
obtained? Therefore - keep for Thyself what is Thy own things: I want but Thee.
That means through contemplation one becomes fulfilled in
union with Him. One's eating and drinking is thus
accomplished, one's everything is being satisfied
386
Baul philosophy
The source of sufficiency rests in nature herself, with everything

being provided in protective providence. For this reason, man is able to
survive with minimum supplies, and any urge to acquire more than that
which nature has given of her own is rooted in nothing but inordinate
desire and covetousness. Abandoning greed lest the vital balance of
nature is disturbed is thus not only beneficial for the single individual's
health, but is crucial for the survival of humankind as a whole, because
survival is enabled by adequacy, not excess.
Just as nowadays remedies are being procured from plants,
the Ayurvedic medicines that are being extracted from
plants. With them, no additional fruit or pulp is needed, no
additional vitamines are needed, no additional food is needed
- all those vitamines are obtained through the medicine itself
Everything is contained in the medicine. That means,
research has proved these days that there is a plant after
eating whose fruit one does not need to take food for an
entire year. If this root is taken four times a year, then eating
has been done with for the rest of the year. Regarding water,
for the sake of water there is a root which to eat... - so how
much nature has given! Before a child is born, nature
provides for milk in the mother's breasts. Bestowing all this,
how considerate is She. Her thought reaches far beyond our
thought.
It is the Supreme Lord Himself who directs His entire flow of
thought at the well-being of His creatures, and it is through nature,
through the manifestation of the prime female energy, that He hands out
His all-sustaining divine gift to each and every living being. Nature,
thus, is the nourisher while the Supreme Divinity acts as the sustainer
who upholds universal perpetuity by supporting the ever-continuing
cycles of cosmic existence. Therefore the Upanisad says,
she, being the nourisher, should be nourished. ... He
nourishes the child before birth and after the birth. While
He nourishes the child before and after birth, He thus
387
nourishes His own self for the continuation of these

worlds; for it is thus that these worlds are continued...l
That is to say whatever man needs for survival, whatever at all is needed
for the continuation of universal life, it rests in Him and is apprehended
through the properties of nature. The task of the human being hence
consists not so much in creating the means of subsistence, but rather in
realizing and knowingly partaking of that which is already there,
enwrapped in the manifest extension of the unmanifest reality.
In this very manner, it is necessary to know which root out
of the roots of any one plant can reinvigorate the human
organism and supply man for some time with sufficient
liquid. The wise persons, preceptors, Vaisnavas - all of them
would know. Why would they know this? Because they
trust their own soul.
Faith in one's own soul, faith in the infinite revealed within the
finite, faith in the Supreme Reality that rests at the core of the human
heart signifies the most imperative commandment if realization is to be
attained Once confidence in the soul has been established, man becomes
able to comprehend the speech of the divinity translated by his inner
voice, and it is for this reason alone that an accomplished person
acquires knowledge of the universal truth from within his own self
rather than by resorting to scientific wisdom which is partial in any case.
The one who trusts his own soul is therefore in a position to bring to
perfection whatever task his mind directs him to do.
This is because God Himself furnishes that person with the
necessary strength. And once he has become entirely
accomplished, then his pronouncements will be fulfilled and
things are bound to turn out the way he indicates them. Now
if I wanted to perceive this as a miracle - it is not so.
Miracles don't occur. What happens here is that the person
has practiced sadhana, has become accomplished, hence his
predictions come true. Out of this mental state, from the
AitareyaUpanisad 2.1.3 sa bhavayatribhavayitavya bhavati,..., so'gra evakumaram

janmano'gre'dhi bhavayati, sa yat kumaram janmano'gre'dhibhavayaty atmanam eva
tad bhavayaty esam lokanam samtatya evam samtata hlme lokah.
388
Baul philosophy
depth of his heart he will say I am doing it like this, and it
will come out well - and so it does.
To reach such an advanced standard of spiritual perfection,

however, is extremely difficult and requires continous effort coupled
with unswerving fervor in the pursuance of sadhana. The more intense
the endeavor, the higher the spiritual reward, and it is those highly
merited seekers who, endowed with devotion that purifies the world1,
bring their spiritual search to utmost attainment so that their radiance of
being permeates the universe and guides with its light generations of
strivers towards their aspired goal.
Some yogis and sadhus of this kind used to dwell in the
mountains and hills. Among them, there were some of our
Baul sadhakas. Well, Baul seekers are many. Just as we call
Guru Nanak a Baul. We call Kabir a Baul. We call Daduji a
Baul, we call Saiji a Baul. In this manner, to whichever place
we go, we get to see Bauls of that sort.
What is it that all those saints and preceptors share? What is it that
qualifies them as Bauls, that earns them recognition as Bauls? It is the
fact that all of them pursued the sadhana of the soul, atma sadhana - the
sadhana directed at the human soul.
Those who perform atma sadhana, that means those who
trust in their own soul, it is them who practice Baul sadhana.
Just as we say with regard to the Buddhists - the Buddha
was an excellent Baul. Mahavira was a great Baul. Why do
we say so? It is because, as the Buddha says, buddha
sadhanam gacchami - that means everything rests but within
myself, the entire universe rests but within myself, I am
everything: I am brahma. This is correct - parama brahma,
the Supreme Reality does abide within the human being.
And to awaken this Supreme Brahma, the ultimate essence of
existence, from within the human heart constitutes the principal and
most imperative task of mankind. For as long as the sublime energy is
2
Bhagavata Purana 11.14.24 ... bhakti-yukto bhuvanam punati
389
not properly aroused but remains undiscerned and hidden in the inner
spheres of being, humanity will not be able to grow into a homogeneous
whole. Then, distinctness and discrimination of various kinds prevail,
and universal harmony keeps itself aloof as a distant ideal Once the
indwelling forces are made to rise, however, all difference dissolves and
gives way to oneness, to uniformity, to sameness. In order to achieve
this unity, sadhana is indispensable, yet man tends to evade the vital
duty of self-realization, unwilling to sacrifice his time and to invest his
effort in the spiritual practice. Why is it so?
During this time which has to be afforded, a person would
rather think about chasing wealth. If he uses that time to
acquire money, he will earn a lot, he will be able to gain
much. Therefore, man has somehow become lazy. Some
people, having gained excessively, become absorbed in that.
Others perhaps, while already acquiring in excess, become
eager to obtain yet more. As much as they are receiving, that
much more they want; it never comes to an end. Why not?
Wealth does not stop flowing, and the one who takes can
never get enough.
Plainly speaking, such an attitude reflects what? Greed.
Covetousness. Inordinate desire and longing for inferior objects.
Submerging in triviality, man loses himself in the abyss of the ordinary
and forfeits his claim to the riches to which he is entitled by virtue of his
human birth. Therefore, in order that this most valuable human property
not be lost, it is the duty of each and every human to raise himself from
the gutters of selfish materialism and to direct his mind towards the true
essence of being. Doing so, once the sight of the real destination
emerges before the inner eye, it is then that man becomes able to
contemplate on the Supreme Being, to perceive the energy of conscious
bliss, and what is more, to surrender himself fully and entirely to the
divinity. Complete surrender requires spiritual strength, and this willforce and inner power is attained only and alone through sadhana. If
sadhana is not performed - just as I am talking about the concerns of the Bauls, it is for
every single matter that one has to practice sadhana. Of
whatever kind the seeker, for whatever task he strives, in
390
Baul philosophy
order to accomplish his spiritual effort he has to pursue
sadhana with singular dedication. And this sadhana is
necessary.
Besides firm determination and absorbed attentiveness, yet

another attribute is essential to ensure the success of the spiritual
practice: faith. That is, faith in oneself, faith in one's own soul, faith in
one's own mental and physical capacities. And, what is more, faith in the
one who bestows these qualities: faith in the Supreme Divinity. If faith,
if confidence is not maintained, attainment of even the slightest fruit
remains unfeasible.
Therefore it is said, through faith the object is attained,
reasoning places it far off. If I keep arguing, I will not obtain
anything. In polemics - controversial discussion occurs in
Veda and Vedanta in various overtones. There will be debate
from this and that angle, arguments are raised by one side
and disputed by the other; like this, time is being spent. In
order that this may not happen, it is said in the context of
knowledge that there are two kinds of people: the
knowledgeable, and the ignorant. Being ignorant and at the
same time devoted is beneficial. It is beneficial because its
attitude is, Thou art everything -1 know nothing. That means
surrender is achieved.
This is not to advocate ignorance over knowledge, but rather, this
is to say that knowledge devoid of devotion, knowledge bereft of faith is
futile. If a knowledgeable person and a person possessing no
knowledge are likewise indwelled by bhakti, if both of them are equally
able to surrender themselves to the divinity, then the knowledgeable
devotee is superior to the ignorant devotee. If however, faith and
devotion are absent in the one who is learned, then even an utter fool
endowed with devotion is bound to excel him.
But why is it that, with growing knowledge, man is increasingly
prone to lose his faith? The reason lies in a natural inclination of the
rational mind towards doubt, towards uncertainty and disbelieve.
391
If I am knowledgeable, then questions spring up in my

mind, dispute arises. No, not this thing - this. Not this either
- this. The Veda is right. Someone else says no, the Gita is
right. Yet someone says, no no, our Bible is right. Then
someone would say, no, our Muslim doctrine is right. So in
all this, man's time is being consumed. The tasks, however,
are not accomplished.
To accomplish the tasks, where do we have to start our effort? - from
within ourselves. It is for this very reason that the Upanisads admonish
us time and again, know thyself, know thine own soul And in order to
get to know this soul of ours fully and properly, we have to know the
receptacle within which it rests: the human body.
Therefore, this is to be described in a clarified manner so as
to make it reach out to humanity: that, for the sake of
keeping our body well, we have to practice the sittingpostures, have to exercise yoga and physical activities, and
that some more attention must be paid to the aspect of
breathing. Accomplishing breath-control, what results? If I
can hold the breath for some time, for two minutes, for four
minutes, five minutes, ten minutes, fifteen minutes - if I can
suspend the breath for fifteen minutes, if that much of faith
enters me, then one hour means nothing; then one would be
in a position to hold it for one hour. Just like my father who
was able to suspend the breath for twelve hours. He could
have died at any time according to his wish, though he used
to say, he would continue to perform his tasks for as long as
he had to, only thereafter he would die. So in this way he
practiced breathing-exercises a lot. This is our task of aropa
sadhana, breath-control; we give much emphasis to that. The
Bauls pursue the tasks of aropa.
Besides breath-control as an essential constituent of sadhana that
has to be mastered if progress is to be attained, the second important
aspect in order to acquire understanding of one's own body is dehatattva: to know the various bodily functions and their respective tasks.
Thorough insight into the subtle workings within the human body forms
the prerequisite for sadhana to be approached in a proper manner, for
392
Baud philosophy
which reason the Bauls pay much attention to this element of the
spiritual practice.
The various principles and mechanisms effective within the
body must be distinguished and realized: which function
rests in which place. Thus, nine doors, sixteen locks - which
door's key have you lost? There are nine doors of mine;
now, which door out of these nine doors is it that I did not
lock, or whose key I did misplace, did lose, or where I kept
the key inside? - like this it comes. So it is said there are nine
doors within us - that means our inherent enemies, the nine
enemies: eyes, nostrils, ears; then hands and feet, if we count
all these3 there will be many more of them. But those who
can take in and release the air, these are the ears, the nostrils,
the eyes, the mouth etc.; they are able to let the air in and out,
in and out. If these can be kept clear, then no filth, no soil
will remain within us. That means like a good plumber - if
the plumber is skilled, then the area will have no problems in
water supply. The water will be able to run at any time, and
the outlet to discharge the sewage, this drain will be kept in a
proper condition, hence the continuity of the flow is
maintained intact. So in order to accomplish this, it requires
sadhana. What those plumbers are doing - our sadhana
functions in the same manner.
And for the sake of learning this sadhana, one must resort to
the guru. The gum will point out by screwing up what and
to which extent that much is achieved. Therefore it is said in
one of our songs, a song of Lai on Twisting upward, you are sitting locked up,
proceeding to the upper region...
Proceeding upward means to the top of the head, that which
is called to sit by the bank of Biraja4. So here it is said,
3
That is, the five forces of perception and the five forces of action (which add up to
sixteen together with the six inborn enemies desire, anger etc.) if counted in addition
to the nine inlets and outlets (i.e. 'doors') of the human body.
the transcendental river, Biraja, i.e. the topmost bodily region
393
twisting upward, you arc sitting locked up, in the upper

region. Sitting in the uppermost room, thereupon it is said,
from where my riches are going away, this I cannot see. The
light is lit inside the house, the light is burning inside my
home, but I do not see it. Further it is said in the song - well,
together with any one song, one tenet of sadhana is being
provided. That means these songs are not songs, they are the
essence of sadhana. If this sadhana is correctly understood,
if it is properly known and explained, then the entire thing
will be obtained from within the songs, whose function is to
outline what has to be done in which way. Therefore, in this
song it is said Placing the image of beauty,
you have pelted it with a clod of earth.
Your wondrous game...
That means your strange Ilia - you are playing a game of
such kind that, having kept my image of beauty, I see, and
once more I am getting lost. Image of beauty means you
have placed an image of God. Having placed an image of
God, having put up an image of Allah, you say I have hurled
a clod of earth. Thereupon what are you doing? - you are
playing your game within yourself.
Placing the image of beauty,
you have pelted it with a clod of earth.
The house is open, the lamp is lit lam seeing the light
That means my home is open, I am seeing the light. This
lustre which I am seeing inside the house is the treasure
guarded by the guru, that means the key is with him. Then it
is said, twisting upward, you are sitting locked up,
proceeding to the upper region...
So in this way, the BauFs tenets are revealed. Just like in a
song composed by my granduncle -
3 94
Baul philosophy
The way my braid is, like this it will remain;
I shall plunge into the water, splash waterthe water, though, I won't touch.
That means I shall remain amid all, yet I will not become
implicated in anything. If one is able to adopt and maintain
this unattached attitude, then this is to say one has acquired
control over oneself and is making progress in onefs
sadhana. But if this ability is not achieved, if you lose
yourself in whatever you see, if you forsake your identity in
it, then nothing will be attained. What needs to be done at
this point is that you mix with everybody, do whatever; go
wherever, but keep an eye on yourself. That means retain
your control, be cautious about yourself. It is for this reason
that our accomplished strivers say, sadhu - be cautious,
again cautious, once more cautious. That means cautiousness
is demanded time and again lest your treasure inherited from
the guru be lost. Because once this has been lost, you are but
destined to decline speedily. And in order that this downfall
may not happen, one has to sit with the spiritual master, has
to associate with virtuous people, has to keep virtuous
company. What does this lead to? - the roads become clear.
Once the paths have been cleared, one is able to advance.
One is able to proceed to whatever extent - if not fully, then
at least some steps ahead can be taken. This is how it
functions.
(16)
Samgita sadhana
Sadhana is practiced in many ways, and likewise diversified are
the methods of worshiping the revered divinity. Yet within the multitude
of eligible spiritual approaches, there is one mode of worship which
excels all other practices in its intensity and spiritual effectiveness:
music. Music constitutes the aesthetic expression of universal harmony
in which sound, rhythm and speech come to confluence and proceed in
perfect oneness, united in the forceful current of most sublime human
emotionality. The superiority of music as a vehicle on the path of
accomplishment designed to outvalue accustomed ritual tools and
spiritual exercises rests in its capacity to touch man at the innermost core
of his heart and to call forth the emotional essence of humanness from
the depth of the human soul - the essence of love, of faith, of devotion
which dwells intrinsically in each and every human being as the most
precious treasure inherited through the human birth.
What is it that endows music with the ability to awaken the human
spiritual property and bring to life its inherent energy of bliss? By which
virtue does music qualify as the means par excellence to accomplish the
unity of the infinite essence with its finite embodiments and to realize the
cosquc ideal of love in the concrete incarnation of the human being? The
answer lies in the fact that music embodies the supreme principle of
oneness rooted in the Universal Being: music incorporates in itself the
manifest and the unmanifest, the bounded and the boundless, the
transient and the perennial. Representing in one single cadence both the
perceptible reality of the sound and the imperceptible spiritual energy
acting at its base, music thus turns into the ultimate expression of
consummate union between the two existential forces sustaining the
progression of life in universal dimensions, and it is in music that man
finds his quintessential quest for oneness with the Supreme Divinity
articulated in a most fulfilled, yet most immediate and spontaneous
manner.
Through its innate spiritual integrity, music moreover acquires the
strength to evoke in man the experience of unbounded bliss prompted
by the divine vision, which arises before the inner eye once the
emotional sensor of the human heart has been tuned in to the frequency
emitted by the cosmic reality. Having brought himself fully in line with
396
Baul philosophy
the aspired divinity, man becomes able to surrender his entire being to
the Universal Self, and since the spiritual bond is easiest established by
way of music, it is in music that this surrender is achieved to the utmost
extent. Music thereby substantially facilitates the easy path towards
spiritual accomplishment. Having realized the intrinsic virtues and
spiritual excellence of music as a tool to attain to the Highest, the Bauls
follow the easy path by performing their sadhana through music as the
principal vehicle to take the striver to the destination of his spiritual
journey on a direct and speedy route.
My father Nabani Das Khyapa Baul was a most excellent
sadhu. He was widely famous and had a name as a Baul
sadhaka, singer and author. Therefore, Rabindranath Tagore
used to revere him very much, and had him compose the
melodies for many of his songs. Rabindranath Tagore
himself, however, wrote songs of such exceptional beauty
which surpasses by far the charm of the original Baul songs,
and in these he surrenders himself so fully to the lord that
these songs represent something unprecedented, unexcelled that means, it cannot be described. So the family heritage of
this Nabani Das was inherited by me. The way of singing,
the instrumental play and dance which I practice were all
handed down to me by my father. My father is my iksa
guru, my teacher, and everything with regard to song and to
sadhana, including the Bauls1 various secret sadhanas, I
learnt from my father. My father used to say that svara - the
sadhana of svara, the sadhana through the melody is the
highest sadhana. This sadhana constitutes such a noble and
excellent sadhana through which God is worshiped in a
manner so spontaneous and simple as it is not achieved in
any other sadhana.
The sadhana through music opens the easiest path for man to
relate himself to the beloved divinity in a most intimate way and thereby
to establish the direct emotional contact with the sublime manifestation
of universal love settled on the transcendental plane, with the Divine
Being -
Samgita sadhana
397
- the one whom we call God, whom we call the Man of the
Heart, or whatever. He, however, is the Radiant Man, our
Man of the Heart, whom we apprehend by calling Him our
very own, closest person, and whom we conceive as our
most intimate one. Therefore, the Bauls would often refer to
Him as the Lord of life. Oh Lord of my life! - that means
Thou art the Lord of my life, and none else. For this reason,
they would worship this Man of the Heart with a wholly
female attitude.
Worshiping the Supreme Lord with the woman's attitude signifies
devotion taken to its utmost degree of intensity, and it is this very
approach that characterizes the Baul's relationship with his inner
divinity.
Veneration of the Supreme Divinity through the medium of music
and song constitutes the Bauls1 most well-known and widely recognized
path of worship. The methods and tenets of this path have perhaps not
been disclosed among all Bauls, yet a number of Bauls are familiar with
them and have succeeded in pursuing music and sadhana side by side in
a well-balanced combination. In what way does it become feasible to
maintain sadhana and music harmoniously and to make these two
essential aspects of the spiritual practice act uniformly with proper
balance? If music and sadhana are meant to function homogeneously,
music must be practiced in such a manner as to ensure that sadhana is
being executed through the musical exercise itself. How do the two
components complement each other in the concrete, and how does their
union take effect on the process of spiritual advancement?
Samgita sadhana, the sadhana through music implies to
perform sadhana while practicing the music, and singing
signifies yoga. Singing would be practiced while keeping
both aspects together. Just like uttering the initial invocation
'hholar mon* which is pronounced to intone a melody:
alongwith these syllables, pranayama would be executed.
The factor decisive for the successful integration of singing into
sadhana, of sadhana into singing rests in the inherent force of control
that governs both sadhana and the rendition of music. If this controlling
398
Baul philosophy
capacity is absent, neither music nor sadhana can be performed properly.

Music requires the musician to have gained complete command over his
mental and physical faculties so as to be able to handle the sounding
reality with aptness of skill and fullness of emotion. The same degree of
self-control is demanded by the spiritual practice, hence it is die one who
has established a sufficiently high level of inner control who can expect
progress in his sadhana. Once both music and sadhana are performed
jointly and supplementally, the effect of each single component is made
to come forth in such a way as to enhance the efficacy of the respective
other. Thus, pranayama is exercised simultaneously with breath-control
incited by the process of singing, thereby ensuring the benefit of the
musical delivery in terms of sadhana.
Immersed in sadhana carried ahead on the stream of the musical
melody, where does the singer reach while proceeding on his spiritual
journey realized in sound?
Continuing to execute pranayama, he would arrive in such a
place where his inner being fills with bliss. Therefore it is
said that once one submerges in music, one becomes able to
evoke and to vision the true divinity through the ensuent
spiritual experience.
Music rendered with singular devotional intenseness constitutes a most
easy and straightforward path in order to call forth the emotional
experience of the divine, because it is in music that the assembled
attentiveness achieved in contemplation is deepened and amplified
through the flow of sounding cadences indwelled by harmony and
beauty. What is more, the charm and harmoniousness concealed in
music constitute the vital energy, the life-breath of spiritual activity
which makes contemplation truly meaningful, while vice versa it is the
added meditative quality which elevates music to the level of spiritual
consciousness and makes the sounding reality eligible to reach out
beyond the plane of ordinary phenomenality. For this reason the
Buddhists hold that
music is a way towards meditation and the most
beautiful way.... Music and meditation are two
aspects of the same phenomenon. And without
music, meditation lacks something; without
music, meditation is a little dull, unalive. Without
Saingita sadhana
399
meditation, music is simply noise - harmonious,

but noise. Without meditation, music is an
entertainment. And without music, meditation
becomes more and more negative...
Being an expression of beauty, music therefore incorporates 'the

ideal of perfect harmony which is in the universal being'2, and it is
through music that this ideal is accomplished within man. Accomplished
in what manner? - through the immediate experience of the Supreme
aroused in the process of sadhana enhanced by music. How does
spiritual experience, how does the emotional experience of the
transcendental reality reveal itself once it enters the human heart?
Experience is something about which many people say,
experience means what? - there is joy within, but it is not
seen. Yet it is seen in a certain way: when shivering occurs.
Once the climax of bliss arises within, once joy saturates die
inner being, then the entire body begins to tremble, and from
the shudder that springs up it is understood and can be seen
that a person overflows with That One's appearance having
touched in him.
Once the state of ultimate spiritual experience has been attained by a
person, the divinity resting at the core of his heart has been awakened
and shines forth from within his inner spheres. In that case, man
accomplishes nothing less than the fulfillment of his highest quest: to
become one with the aspired divinity.
More significantly, it is once man arrives at the utmost experience
that the Divine Being manifests Himself in human form through the
medium of the accomplished human being, and it is His human
embodiment which is most vital to sustain the universal play of creation.
That means, God Himself says, if I can assume human form,
if I have been able to take birth as a human, then I do not
ascribe too much pre-eminence to the phenomenon called
divinity. This is because man is abld to comprehend
1
Osho, The Dhammapada: the way of the Buddha, quoted in The Times of India,
19 January 2002
2
Rabindranath Tagore
400
Baul philosophy
everything quickly, to adopt and carry out everything
speedily.
Therefore, once true knowledge is born in the human mind, the divine
manifestation lives forth within man, and the person thus enlightened
becomes blessed with the grace of the divinity. The grace of the divinity
is whose grace? - the grace of the guru.
This grace of the guru is the grace of Krsna, the grace of
Allah, the grace of God. That means the grace of the guru is
but everything - guru krpa hikevalanh
The grace of the guru is the highest grace to be attained, the most
precious spiritual gift to be bestowed upon a human being, in the light of
which everything else turns utterly trivial and insignificant
Everything else is kept aside; that is the flow of knowledge
which can be obtained through books. But this is man's
sadhana in its entirety - the sidhana whose knowledge is not found in books as the lifeless
testimonies of rationality, but in the living experience of the allpervading emotional energy touching to the bottom of the human heart.
And it is this very experience, the most excellent reward of the spiritual
journey, which the Bauls articulate in their songs, thereby providing
clear indications as to the course that has to be taken if the spiritual
practice is meant to yield results.
It is expressed in the songs where I am, where I will go,
what I will do and what I won't do - everything is
pronounced in the songs. Thereupon it is said which lotus
rests in which place, which lotus ha& which function; these
matters are revealed through the songs. From here, one
proceeds to the kulakundalini, from there one proceeds to
muladhara, from there one proceeds to svadhisthana,from
there one reaqjies biraja - in this manner, slowly and
gradually, the path of going and coming enters the range of
the visible. Just as the course of an airplane is not easily seen
by the eye, but those who navigate the airplane, those who
are the experienced pilots, they recognize the route while
Samgita sadhana
401
flying, knowing that this is the way to reach the destination.

They are able to understand the directions of the way.
The path of sadhana resembles very much the path taken by an
airplane through the skies: the route is known and apprehended by those
familiar with the process of traveling on it, but remains beyond
perception for those not acquainted with it.
Sadhana functions in the manner of a skyway: once the
skyway is discerned, one arrives at the destination. Likewise
sadhana is of that kind, relating to the various paths within
one's inner being, proceeding and gradually advancing on
which one reaches the shore of btaja - that means brahrna dea, the abode of the Supreme Divinity settled
within the topmost bodily circle. In order to rise to this ultimate
destination, the course of inward progression must be known and
realized beforehand so as to ascertain that one moves ahead into the
correct direction at any one stage of the spiritual journey. What is it
that ensues once the destination is reached, once man has raised his
inner consciousness to level of the universal consciousness and the
human soul unites with the Supreme Soul at the dwelling-place of
the Infinite? It is joy, unbounded delight of ineffable intensity, bliss
whose overwhelming profundity is beyond words.
The bliss obtained upon reaching the abode of the Highest,
this joy cannot be described. But this is everlasting joy.
Once one submerges in this delight, then the entire universe
is surpassed therein; that means everything is the matter of
His grace, is the object of God's grace.
It is the Supreme Being who alone possesses the capacity to
bestow ultimate grace upon all living beings. On what route, however,
does divine bliss enter the human heart? Through which medium is the
grace of the Supreme Divinity handed out and received by man?
Through music. The divine presence rests in the musical melody as the
sounding manifestation of bliss. God dwells in music, hence it is by
way of music that man succeeds in establishing the direct contact with
the sought-after divinity. Music - that is to say, the harmonious
402
Baul philosophy
conglomerate of melody, rhythm and speech formed in such a way as to

shape the ensuent sounding reality into a perfect expression of beauty,
Svara brahma - tala brahma - vakya brahma: the pitch on
which I am speaking represents the svara in which the
speech is realized That which I am saying is vakya, speech.
Svara brahma, vakya brabnia, and then comes the tala - the
meter in which I am speaking, slowly-slowly. Once the
meter is upset, man becomes enraged, and there will be
mutual fighting and opposition - just for failure in measure.
Therefore one has to always proceed within measure.
Advancing within measure, advancing in tune, and
maintaining speech in a proper manner - it is then that the
aspired object is easily attained
What is more, music not only constitutes the path as such towards
fulfillment of man's noblest aim, but the presence of the melodious flow
endows this path with excessive sweetness and charming delightfulness,
making every step an encounter with the most refined loving affection
whose tender feelings are indwelled by an unspeakable emotional
dignity resting at the core of the infinite and called forth by the
invigorating spirit of the musical current The path of music therefore
represents the path of utmost purity and flawlessness, on which no
passion, no desire, no attachment whatsoever can persist. What is it that
keeps the polluting influences at bay? It is the intrinsic immaculacy of
the melody, of svara, which adds a momentum of sanctity to the musical
sound
Sura (svar?) is of such kind as to gradually remove asura? that which is called a-sizra, that means within which sura is
absent - and to prepare and establish the path of
melodiousness.
The path of melodious beauty is accomplished through the
purifying capacity of music facilitated by the pureness of the musical
melody, by the immaculacy of svara. How is the process of evoking the
state of supreme spiritual enhancement instigated?
asura Cdemon1) implies a-sura (non-melodious, out of tune)
Samgita sadhana
403
It functions like a ray. Whatever is there, it is by means of a

ray that the thing is recognized as that which it is. In the
same manner, this ray signifying a seeker's highest good is
svarsL The melody is this ray by way of which he enters into
his inner being.
It is through music that the inner spheres become accessible to the
human spiritual consciousness, because it is in music that the inner
essence of existence is revealed. Music therefore forms the easiest tool
for man to arrive at the core of his own human reality on the path of
sound as the primeval manifestation of the infinite.
Just as the cosmic messages are received upon uttering any
one om sound: emanating from omkara, the sound passes
into oinkara. That means the sound of om merges into the
sound of om.
The origin of all sounds has its root in the destination of all
sounds, and the destination of all sounds rests in the origin of all
sounds. To reach the destination, there is a path which is called music.
Music constitutes the most uncomplicated and straightforward route on
which to approach the ultimate goal of the spiritual journey. Why is it
so? Because music as the sounding embodiment of universal harmony is
indwelled by the spirit of oneness which, once it enters a living being,
makes the soul flourish in perfect conformity with the stream of cosmic
beauty and thereby accomplishes the union of the individual with the
whole. Given the inborn unifying capacity of music, the sadhana
through music represents a most excellent sadhana whose extraordinary
spiritual potency takes concrete shape in the pacifying and bliss-giving
effects yielded by the sounding presence of the musical melody.
Through this sadhana, man is won over very easily, animals
are drawn close; flowers, if they are small in figure, can
grow very large once they are made listen to song. Any
fruit-bearing tree, fruits that are quite big in size, if they are
exposed to a sung melody, if a record or radio is played to
them, then, listening and listening, they can grow even
larger. That means in this manner everything reacts to the
power of the musical sound. Wild animals, such as the
404
Ba ul philosophy
snake, the tiger, the lion, all these ferocious beats can be
tamed by way of music, through the musical melody.
Elephants are brought under control through song.
What is it that makes even utterly violent beings forget their

natural wildness once a simple tune of beauty enters their ears? How
does music overcome the forces of fierceness and charm even nature's
most ruthless creatures? The secret of music rests in the experience it
evokes - an experience of delight, of overwhelming joy and profound
bliss that arises in the heart of any being sustained by the vital breath
which moves about in the world. This most intense experience called
forth by the musical flow makes no recourse to an individuars level of
consciousness as it appeals directly to the emotional string without
passing through the filter of the mind. Therefore, the emotional
experience is likewise accessible to all animate creatures no matter how
much or how little advanced their level of perception might be.
Music is something whose experience springs up in
everyone. Making them listen and listen and listen and listen,
the day will come when... - that means, I have been singing
but once and already that creature will be tame, this does not
happen. Getting them to listen again and again, over and
over, it is then that the presence of the Supreme Reality
would occur to them, and that all violence, reproach and
insults would disappear. Then, the powers of malevolence
would gradually move away from that individual. Once
malefic thought is gone, then it is obvious that a living being
has arrived at the tune - sura. Until then he had been a-sura,
had been indwelled by demonic forces. Up to that time his
only concern would have been, what am I going to eat, to
kill, to catch - like this.
To enter the realm of the musical melody signifies nothing less
than to enter the realm of the Supreme Divinity - brahma desa, the abode
of the Universal Being.
That means, svara brahma - tola brahma - vakya brahma -
Samgita sadhana
405
- hence it is music itself which embodies the Supreme Brahma in its

most perfect expression of beauty. Once the Ultimate Reality is
apprehended in brahma desa, what is it that one gets to realize there? the intrinsic oneness of all beings grounded on the presence of one and
the same transcendental truth in each and every individual manifestation.
Becoming sated with brahma upon entering the abode of
brahma, then 1 get to see that the substance of which I am
made, another human being is made of the same essence.
Well, and an insect too is made of that same fabric; a snake
is made of the same thing. In that way there is no difference
between all these; all of them are alike. So if there is no
distinctness, but rather all beings are linked by sameness,
then why to contemplate on violence, on quarrel?
The thought of controversy automatically ceases once the innate
uniformity of all beings is recognized, and it is then that the spirit of the
musical melody - that is, the spirit of beauty and all-encompassing
harmony - is truly accomplished.
In order to establish the state of melodious consistency, however,
some effort of one's own is needed. Accomplishment as such is
feasible, that is to say, man is potentially able to enter the sphere of svara
and to proceed in tune. If he does not succeed in immersing himself in
the musical current, if he cannot get on in tune, then the reason rests but
in himself, in his incapability to perform the musical sadhana properly.
For spiritual success to be derived, the musical aspect of sadhana must
be exeputed correctly a ^ J with earnest effort.
That means to sit in an apt manner, just as one would sit in
the lotus position, or in the 'posture of a hero', or in the
'posture of the guru1 - in any suitable posture. If one intones
the notes while sitting single-mindedly, with assembled
attentiveness, then it becomes easy; then, everything turns
simple.
Baul sadhana derives much of its excellence and spiritual
efficiency from the fact that it incorporates both the sounding reality
which is music, and contemplation as the spiritual manifestation of
406
Ba ul philosophy
silence, and moreover unites the two components in a most perfect

constellation of dialectic harmony and reciprocity. How is the uniformity
of sound and silence achieved? - through realization of their intrinsic
sameness, that is, by acknowledging music as the subtle embodiment of
silence while at the same time recognizing silence as the ultimate essence
of music, which is discerned in meditation.
Meditation is the art of hearing the soundless
sound, the art of hearing the music of silence what the Zen people call the sound of one hand
clapping.... Silence has a music of its own. It is
not dead; it is tremendously alive. In fact nothing
is more alive than silence.
It is through silence that music is attained, and silence itself is

born out of music, because music evokes the supreme experience of
bliss out of which man turns silent indelibely and at once. It is thereby
secondary whether the music is actively practiced or passively listened
to - the emotional impact is the same whether it effects on the singer or
the listener. For this reason the Vaisnavas say, 'they sing, dance,
constantly practice (his service); (attaining) supreme bliss, they remain
silent' , referring but to the same phenomenon about which the Buddhist
view remarks, listening to great music, you suddenly become silent with no effort'6.
With no effort means music constitutes the easy way, the
spontaneous path on which man's highest ends are obtained.
Submerged in the ocean of transcendental bliss reached upon traversing
the river of musical cadences, man finds himself entirely in tune with the
Supreme Being. Tailing in tune with the music you lose your ego with
no effort' , only to become one with the cosmic reality, only to fully
merge into the current of the infinite. And this most complete union of
the individual soul with the Supreme Soul is accomplished in music - in
19 January 2002
5
Bhagavata Purana 11.3.32 nrtyantigayanty anusilayanty ajam bhavanti tusnim param
etya nirvrtah
6
19 January 2002
7
ibid
Samgita sadhana
407
music coupled with meditation, in music which is itself an act of

meditation.
Whenever any art is perfect it ends in meditation it has to end in meditation. If it is not leading
towards meditation then something has gone
wrong. ... Real music takes you to the world of
the beyond - what Buddha calls the farther shore,
8
even beyond the beyond.
Once the spiritual journey takes a course on which music and

contemplation proceed conformly, the aspired destination is approached
speedily, and the striver is able to arrive in the realm of the Supreme
Reality, carried along in the boat of meditation navigated through the
stream of melodiousness. It is important, however, that both the boat
and the river are discerned and utilized in the spiritual practice, for the
one is useless without the other, and neither of them can on its own take
the seeker to the shore of eternity.
Recognizing the vital significance of music and its inherent power
to motivate any spiritual activity, the Bauls have made music a most
prominent vehicle of their sadhana.
Singing has been sustained in the Bauls* spiritual practice as
a tool of some kind. In what manner? Just as they would
venture out twice a day to collect some food or clothes; for
the sake of this, they would then think of how to do it. So
then, with a specific end in view, they would walk about for
one or two hours; thereafter they would spend some time for
eating and other necessities, after which they would sit
engaged in their own task, would sit engrossed in
meditation.
Meditation, if properly executed, makes man's ultimate goal accessible
and accomplishable in a most simple and straightforward way. Why? As
one remains absorbed in meditation, the Supreme Being is easily drawn
towards the human mind, and once the transcendental presence has been
evoked in his inner spheres, man becomes able to attain to the divinity.
The same spontaneous and uncomplicated attainment which is found in
8
ibid
408
Baul philosophy
meditation is accomplished through singing, because singing as a

creative spiritual activity prompts attentive contemplation, dhyana.
It is in the process of singing that the singer gradually immerses
himself into the current of the musical melody and thereby dives down
to the depths of transcendental experience revealed through the sounding
reality. What is the immediate effect of the spiritual experience thus
called forth? The human soul frees herself from all fetters that tie her to
the world of phenomenal existence and unites with the soul of the
universe in a perfect alliance of love.
Then no bondage of the soul remains, the soul's ties are
removed. Then, brahma merges into brahma, into parama
brahma-
- the transcendental essence within the human being merges into the
transcendental essence which is the Supreme Being, the essence of
essences, the quintessence of cosmic life. That means the human soul
and the Supreme Soul have then become one; then, the union of atrna
and paramatma,
of the soul with the Supreme Soul has been
accomplished.
Once the supreme union of love has turned real, once the human
soul has met 'the paramatman, the supreme soul [who] has himself
chosen this soul of ours as his bride and the marriage has been
completed'9, of what kind is the experience that ensues? Of what sort is
the sentiment born in the heart of man once his ultimate quest has been
fulfilled?
Uniting with the Supreme Soul, it is then that he gets to see
the power of conscious bliss, cidananda sakti. Then, he
conceives the blissful power. Then, he realizes the energy of
bliss within bliss: the hladini iakti, the supreme energy of
conscious bliss. Once a person visions this hladini akti
within his own self, he has attained but everything; then, he
desires nothing more in the world.
Rabindranath Tagore, Sadhana (London: MacmillanandCo., 1914), p. 160
Samgita sadhana
409
Then, a person who has become thus blissful happily forgets

whatever surrounds him in the realm of concrete existence; then, all he
desires is to completely submerge in the ocean of unbounded joy
emanating from the transcendental presence, to lose himself entirely in
the Universal Being.
Therefore many sadhus, while continuing to practice
sadhana in a house or home or other place, suddenly leave
for the mountains, go to the Himalayas. Why do they go?
Because there - well, I do not need anything else; I do not
want to eat, I do not want to wear anything, I have no need
for anything whatsoever. The only thing what I then desire
is contemplation, is meditation within That One. So if they
are to sit engaged in meditation, then they would sit amid the
mountains, or in a cave, where nobody can disturb them.
Day by day, year by year they remain absorbed in
contemplation. As they continue to meditate, how does their
body keep functioning? It functions. The one who sustains it
is the one who has brought forth creation. The one who has
created us, the Creator, has then taken that burden on
Himself. That means, it is by carrying this weight that He
began to bring everything into existence. Just as a plant is
given water, is supplied with sap, with substance and vigor;
in this way, it is designed beautifully. Once the garden has
been nicely prepared, then flowers blossom, fruit comes
forth and grows pleasantly big and bigger. Thus, any sort of
plant-related work is then being done; here, this productive
energy is realized by a gardener. In the same way, God then
turns into a gardener. Then, I am nothing; I leave everything
to Him - I am but sitting engrossed in contemplation on
Him. I am performing His task, and He sees that this person
is carrying out His work.
Therefore such a person who identifies himself with the
Supreme Reality does not die. He remains immersed in
meditation on That One - Thou art but everything and all.
Once this inclination is retained, His responsibility increases,
and He looks after that person's body lest some snake or
other violent creature might kill him. For this reason He
410
Baul philosophy
blocks out those averse forces, enclosing the striver to four
sides so as to give him proper protection in order that he not
be destroyed Like this, year after year goes by; some sadhus
live on for a hundred years, for two hundred years, for five
hundred years, for a thousand years. So if a human body can
survive for a thousand years, then the testimony for this is
sadhana, is dhyanR.
Sadhana constitutes the path to attain to the unattainable, to realize

the unrealizable, to accomplish that which cannot be accomplished by
ordinary means. That is to say, for the one who strives whole-heartedly
and dedicates his earnest effort solely to his aspired object, no end is too
high to be achieved, no goal is too difficult to be feasible. Why is it so?
Because once man brings himself in line with the supreme
transcendental reality, once he becomes entirely one with the Divine
Being, everything is attained in That One. But how is the spiritual union
evoked in the first place? - through dhyana, through sadhana.
Sitting engaged in yoga signifies the sole truth. If this is
understood properly, then no other thought persists. All
thoughts merge into That One - the Jewel of Thought, the
Supreme Divinity. It is the Jewel of Thought who takes the
burden of thinking on Himself. Then, it is Him who is going
to think - hence man's only task is to surrender himself to the Supreme Being in
his entirety, fully and unconditionally. Once the state of complete
surrender has been accomplished - and only once it has been
accomplished - it becomes possible to bring sadhana to perfection.
It is with an attitude of profound devotion and unswerving faith in
the Supreme Divinity that the Bauls proceed on their path of sadhana.
More than that, their inclination towards full surrender constitutes itself
the path of Baul sadhana, for it is through this approach alone that
sadhana becomes accessible. Therefore, the Baui's first and foremost
objective is to attain to the Man of the Heart by submerging in his own
inner being where the indwelling divinity rests.
Samgita sadhana
411
Wandering about here and there, seeing and observing,

getting on and along they plunge into the heart. Once
immersed they say, the Mm of the Heart dwells in the heart
- do search for Mm. Then, having submerged in the inner

spheres of the heart, they try to trace That Man there; they
enter into mutual interaction with Him, relate themselves
most intimately to Him; everything tends to extend within
That One. Then He is but everything. He is the prime reality,
without Him, there is nothing.
Without the Absolute Being, there is nothing in the world.
Whatever manifest or non-manifest reality circulates throughout the
universe, it is in Him that it moves. There is no other truth besides the
Supreme Reality, hence the Baul cherishes no aspirations for anything
besides that reality.
He desires nothing else, he wishes to see nothing else, he
wants to attain nothing else. Then, all his longing has been
fulfilled in Him, hence no desire of his remains. If this
condition is accomplished, then a person can become entirely
a BauL But for as long as this state is not accomplished, one
cannot be fully a Baul.
In order to become a Baul, a striver must therefore acquire an
orientation directed solely towards the Supreme Divinity, must adopt a
mental disposition which is characterized by readiness to wholly
surrender himself to the Ultimate Being. It is the ability to completely
offer up himself which raises the seeker to the spiritual standard of a
Baul. Practicing music and singing, though a most vital and
indispensable tool of Baul sadhana, does alone not turn a person into a
Baul for as long as he fails to qualify for the Baul's spiritual property a claim which is earned in no other way than through sadhana, that is,
through sadhana in its entirety including all its aspects and components.
Thus if I sing, then I become an artiste versed in the art of
singing. If sadhana is performed alongside, then one
becomes a Baul artiste.
412
Baul philosophy
For this reason, sadhana and music must be kept side by side in a proper
balance, and utmost care has to be taken in order to ensure that both
activities are pursued as separate constituents of the spiritual practice
without melding them into a confused compound.
Once singing and sadhana get tied into one and proceed
together, then each one of them looks after die respective
other. Entering this condition, the two of them control each
other; such is the task of both of them while remaining
beside one another. Just like the negative and the positive
currents flowing next to each other, once they are joined
together what happens? - they burn. If both of them run side
by side evenly contested, then nothing happens to them, but
as soon as they merge into each other, they get fused.
Therefore, one has to watch out that they do not fuse. One
has to check whether the fuse is fitted in the correct place,
whether it has been blown or functions properly.
The authority to verify whether or not the mechanism of sadhana
is intact and fully efficient rests with whom? - with the spiritual master.
The task of controlling is assigned to the sadguru who possesses the
sole qualification to determine the level of spiritual consistency. The
guru, therefore, represents whom? - the Supreme Divinity Ownself.
The guru himself is parama brahma, the Absolute Being.
The guru is everything. So if this guru can be contemplated
upon single-mindedly, with singular thought, then the guru
reaches muladhara. Having entered muladhara, he begins to
work therein. That means in whichever place he rests - all
gurus represent but one and the same soul. That is who? the Supreme Being, parama brahma*
Acknowledging the full integrity of the Supreme Being as the one
undivided Absolute Truth, the Bauls become thus able to realize and
revere the divine reality in each and every concrete extension perceived
by human spiritual thought. This capacity to embrace all religious
manifestations likewise with devotional fervor and faith constitutes the
basis for the religion of man, for the religion of humanity which is
man's most precious spiritual treasure upon accomplishing which peace
Samgita sadhana
413
and harmony can be established in the world. Vaisnava theology

expresses nothing but the fundamental idea of this all-encompassing
human religion by declaring Of all, there is but one God Hindus and Muslims
refer to Him by different names, yet Qur'an and
Puranas speak of one and the same highest truth,
of one and the same pure, eternal, undivided,
imperishable Absolute Being (who) in his full
entireoess dwells in everyone's heart. Just as that
God bestows inspiration upon anyone's heart, in
that way they perform their tasks anywhere in the
world. In the whole world, that lord's names and
virtues are formulated according to (people's) own
respective theories and doctrines. That god again
carries the burdens of all.
The Supreme Divinity persists as the one single transcendental

reality, yet this reality is reached by humans on various different paths
and from many directions. Depending upon the concrete approach route
taken by any one striver, the way will lead him along his own specific
course, but the ultimate destination is the same - and it is at this final
destination that all the distinct paths come to meet Therefore - if I go via Allah, then it is this Absolute Being whom I am
going to see. If I proceed via the Vaisnava route, in that case
it is the same Absolute Being whom I see. Someone may
approach from the Christian angle to see that same Absolute
Being. So Muslim, Christian, Yavan, and here there is
Buddhism, and Mahavira's tradition, from whatever
direction one advances, from whichever spiritual preceptor's
place one goes ahead, it is one and the same spot that one
reaches.
That is to say, all religions strive but for one and the same ultimate goal;
there is no difference in the object pursued by them. If the fundamental
10
Caitanya-Bhagavata, Adi-khanda 11.73-8 ... sobiri eJa iivoi //nam matro bhed kore
hinduye jovone / poromarthe ek kohe korane purane // ek uddho nityo bostu
okhondo obyoy /poripurno hoi boise sobar hrdoy //sei probhujarc jen laojajen mon
/sei mon kormo koto sokol-bhuvon // se probhur nam-gun sokol jogotc / bolen
sokol matio wjo-iastio mote //je ISvor se puni sobar bhir loy /...
414
Raul philosophy
quest is shared by all spiritual traditions, then why to erect barriers

between them?
Why then are we quarreling? What good is dispute? This
fighting - as soon as one can become a Baul, if one becomes
a Baul with heart and soul, then however this rivalry does
not remain. Then one sees, well, that person is a Sikh, and
there is a Jain sadhu, being alike, and again a Buddhist being
the same, a Baul, a Sufi - they are all one, completely
identical.
Once the intrinsic oneness of all religions, grounded on the
undivided nature of the Supreme Reality, is discerned and fiilly
established in the human mind, no further distinctness, no
discrimination, no partition between the various traditions of faith
persists in man's thinking. Then, the sectional approach is abandoned
once and for all. Why is it so? Because then man comes to realize that it
is but one and the same Absolute Being manifest in a multiplicity of
forms. It is out of oneness that multitude arises, and not vice versa.
That means two emerges out of one, but one is not obtained
out of two. Why not? Being one, if it becomes once more
one, then what happens here? If two different entities join
into one, then there will be muddle, not oneness. To achieve
oneness, one must start from oneness. The manifestation of
oneness is one. And going on top of that is zero. Zero is
brahma. Wherever whatever has been created by brahma, it
means a vast form, such as an ocean - here is the sky, and
there the earth. In between is what? - fullness. That is
brahma. This brahma - that means it is enwrapped in
voidness; what we see is a void, but this is no void. It is
fullness. If it were void, it would collapse. The sky would
fall down on us and we would die. That is to say this is
indwelled by fullness. This is who? - this is brahma. So in
order to know this brahma, and in order to learn of this
brahma, in order to worship this brahma, one has to traverse
all these various paths -
Saingita sadhana
415
- and this is the core intent of Baul sadhana: passing through the
manifold rivers of existence to cross over to the shore of knowledge - of
knowledge of the Ultimate Reality, of knowledge which is born out of
the supreme transcendental experience attained once the boat of sadhana
has carried the striver to the sea of the Infinite, where all currents come
to confluence in one single instant of bliss.
Religion represents a phenomenon that reveals itself in a manifold
variety of shapes and appearances, yet whose essence remains the same
no matter which form it assumes outwardly. Traveling along the path of
religion, therefore, the wayfarer is inevitably taken to the one single
roundabout from which all the diverse roads lead off: it is from here that
the journey begins into any one direction, and it is here where the
destination is ultimately reached
So long I have dealt with both music and sadhana alongside
each other, in between referring to the tenets of the various
religions. This is because, as one gets on proceeding on the
road, half-way there is a place called Gol Park11, a circle out
of which many roads extend. In some place there may be
four roads, in some place five, in some place six. If I go to
Paris, there is one location where I will see sixteen roads
depart; going about that round there are sixteen roads
spreading out. Moving off like this, going on and on, about
mid-way all those religions are brought together. In this
manner, which road has to be taken in order to proceed in
which respective way, which road is which - all these facts
have been determined in writing. Therefore, talking over and
over one has to speak about all religions, and one and the
same theme recurs time and again. Why does it return?
Because at the center there is this one place where all the
different roads are being compounded. This is Gol Park, this
is the round - completing the whole round one reaches there.
This round, this rotary signifies what? - the Supreme Reality, the
undivided Absolute Being sought and realized in all religions. The roads
towards this Absolute Reality may carry different names, the routes may
11
a Calcutta roundabout
416
Baul philosophy
be traversed on different vehicles, yet all of them eventually end at one

and the same juncture, which is perceived as the Supreme Divinity.
The round itself, however, has to be reached in any case if the
journey on the path of religion is meant to become meaningful. Having
arrived at the rotary via one road, from there one may select another road
according to one's own choice.
Like this I am now proceeding on the course of the Baul's
philosophy. The BauFs philosophy implies what? - his quest
to attain to the Man of the Heart. In order to search for the
Man of the Heart, he wanders about through countries near
and far. Countries near and far, however, means that I have
traveled the whole world in which there is the ocean, the
great ocean; so I have reached, traversing the seven oceans,
and there I see - humans. It is humans dwelling there. So if
humans abide in every place, then wherever I go - water and
land, sky and air, it is everywhere that human breath
circulates.
If the human being constitutes an omnipresent reality in the
phenomenal world, then the divinity resting at the core of the human
heart is likewise all-pervading. What is more, the indwelling subtle
essence expands beyond the limits of phenomenality, permeating the
entire universe with its rays of brilliance. This transcendental presence is
who? - the Supreme Being, whom the Baul realizes as the Man of the
Heart.
Our Man of the Heart lives forth in everyone; He is blended
into everybody. So then, if our maner manusa remains
conjoined with all, then everyone is me, is the property of
my own self- ami. The property of ami rests in all. Now if
this T exists in all living creatures, then there is nothing
more for me to obtain. Whatever is obtainable, I have already
attained it in full.
Once man comes to understand that the object of his highest
aspirations rests nowhere else than than in his own inner self, it is in this
very moment that he realizes the irnmenseness of his own spiritual
Samgita sadhana
417
property; it is then that he finds his most intense longing fulfilled all by
itself. Apprehending the inner divinity, no further goal remains to be
achieved, and man can turn to that which is now his immediate task
What is it that we have to do next? Now, we have to toil so
as to orderly arrange this property of ours within us, store
by store, setting things up one by one in a proper place. Just
like any one raga - out of seven notes, within the range of
seven notes, manifold ragas are created. Six ragas and thirtysix raginis had been brought forth already, and now, how
many more raginis have been constructed! Any one Ustad
creates any one raga. Why would he do so? Because he
realizes that from within those seven notes - perhaps I do
something using Pa and Ga. Then I do something from Pa
and Ni. Well, from there on maybe I could do something
between Ga and Pa. Alright, having reached here I do
something from Sa to Sa. Fine, now if from that point I
proceed from Pa to Ga, it is not going to hurt me- Applying
this note in that place, if I emphasize it, then what impression
would I get? - in this manner he moves ahead. Getting on
and on, ever new ragas come into being, one after another.
Likewise in the process of our Baul sadhana, while
continuing to practice sadhana in this manner, what do we
do? - creating any one Baul.
How is the Baul called forth from within the human reality? In
what way is the Baul brought into existence? The fundamental
substance, the potential to develop the spiritual qualities of a Baul is
intrinsically evident in each and every human being, hence man's
primary task is to stimulate and arouse the sublime spirit concealed in
the depth of the human heart. Of what kind is this emotional fluid? It is
the sentiment of the Baul's heart, the quintessence of spiritual pureness
that rests in every person's heart. This most refined inner presence must
be made to rise in man's consciousness. Awareness is achieved in what
manner? The Baul's heart dwells as a hidden force in the heart of every
human, but it remains very much a secret energy until it becomes
awakened Once this innate power is raised from the level of the
subconscious to the sphere of consciousness, what happens? Then, a
person acquires the full spiritual condition of a Baul; then, he inwardly
418
Baul philosophy
turns bauliya - that means, the BauFs heart begins to work from within
him. How does this state manifest itself?
Then he forgets. He forgets to eat, he forgets to walk whatever he had been doing for himself, he forgets it;
everything he forgets. He moves about within forgetfulness.
Therefore, before rendering a song, the melody is intoned on
the exclamation bholar mon - 4oh forgetful heart'. Why is
this to be done? This forgetful heart - this heart of ours, it is
forgetful. Why is it forgetful? So many things I am doing,
yet I keep forgetting everything. If I could retain the memory
of all these things,..
If the Bauls would have kept their memory vivid throughout
centuries of their history, then the foundation for the preservation and
propagation of their spiritual heritage would have been laid much earlier,
and the priceless treasure would have been secured for generations to
come. Immersing themselves in the stream of forgetfulness, oblivious of
anything outside their own inner being, however, the Bauls did not toil
to maintain any records of themselves. Yet for the benefit of humanity in
its entirety, it is most vital to safeguard the Bauls' ideology of
humanness and to uphold the precious spiritual property so that future
generations can partake of it.
For so many days there was no propagation, hence
generation after generation failed to make any efforts to keep
these tenets alive. Therefore - just as I am the eighth
generation, my sons are the ninth generation; if my
grandsons can sustain it, then ten generations will be
running. So up to these ten generations, the precepts were
handed down in one family. I may have said something,
which they would listen to and remember - and so on and so
forth.
In this manner, family lineages have so far acted as the only factor
to ensure the survival of Baul thinking. The Baul's spiritual gift,
however, is meant for the good of all humans, hence it must be brought
over to mankind as a whole. It is for this reason that the Bauls travel
from place to place in their endeavor to instruct people in spiritual
Samgite sadhana
419
matters, to open man's eyes for the true reality hidden at the core of his
own inner self Traversing countries near and far, the Baul is thereby
able to make every place his homeland, and no country remains alien to
him. Why is it so?
There is no country here and there; everything is near us.
Our foreign country is the backward direction: that which I
cannot see turns then into the alien land. If I can see that
which is behind me, then it won't be foreign, then it will
become my own land. However far my angle ranges into
this direction, however much I see, that much is my country.
And as soon as I turn to another direction, to the back side,
then it becomes the foreign land. Why am I saying foreign
land? - because I am a foreigner. I do not realize, I cannot
see, it is unknown to me. That means I am not familiar with
it, am I? - I do not know what is behind me. That is
unrecognized by me. Unrecognized means foreigner. And
that which I recognize is mine - is belonging to my country,
is my own. This I am drawing close to me, that means it has
enclosed me within oneness. That is to say, as far as my
eyes extend, within this boundary I reach out to it - like this.
Because of his ability to accept every person and every place as
his own, the Baul is in a position to extend his love to the entire world,
hence his message is of universal appeal. Baul thought represents a
powerful spiritual current of such kind whose relevance is not restricted
to a limited circle of strivers, whose meaningful weight does not remain
confined within the boundaries of a single country. Rather, Baul
philosophy contains the vital spiritual essence upon apprehending which
man can become human, and upon realizing which humans will be able
to establish peace and harmony among themselves and with their
surroundings. Therefore, preserving the fundamentals of Baul thinking
and propagating these most valuable tenets among human society is not
only necessary in order to make man's life more attractive and
worthwhile; it is moreover crucial for the continuation of human life as
such.
For this reason it is of utmost significance to bring the intricate
theories of Baul sadhana over to the people in an easily comprehensible
420
Baul philosophy
way, thereby supplying mankind with the essentials of human life laid
out in a properly arranged, orderly manner. If this task is approached
authoritatively, future generations will benefit and, searching for the
deeper truth and inquiring into its subtle layers, will receive the response
to man's permanent quest and will partake of its fruit. Once the Baul's
spiritual heritage reaches out to the public in a very uncomplicated and
accessible form, once the Baul's truthfulness and inner emotion, his
intrinsic virtuousness, his devotion, his faith are pronounced and
explained sensitively and with competent knowledge, then man will be
able to understand the Baul's plea. Then, the core essence of even the
Baul's most severe and powerful spiritual pursuits will begin to take
effect upon humanity in its entirety.
If this goal is intended to be achieved, however, the Baul must be
given voice. Continuing to practice their sadhana throughout ages of
their existence, the Bauls have now taken it up to a point where
propagation has become an imperative. In previous times, it was the
Bauls themselves who concealed their spiritual property lest it falls into
the hands of those not qualified to uphold it.
Therefore what did the Bauls do? For so many days they
mingled and mixed with others very little. They kept
themselves confined, and they had erected a boundary
around themselves from within which they would not
venture out. They would not speak to anyone. For this
reason their story remained secret. And out of this
consideration they would say, do not disclose the Baul's
spiritual matters - be cautious for yourself. That means I am
protecting myself - don't talk, don't reveal the tenets of
sadhana, another person will get to know them. Knowing
them, he will practice it, hence don't tell to him. But it did
not occur to them that the thing would flourish orice they
spoke about it. It is with this thought in mind that 1 do speak
nowadays, and I am talking about these things in order to
keep them alive so that people in aeon after aeon can partake
of them.
As long as the Baul's spiritual treasure is sustained through all
times and for generations to come, the Baul himself attains immortality
Samgita sadhana
421
and lives on in age after age. In what manner does he stay alive? He
lives forth through the spirit of his actions. It is the fruit of his efforts
that remains and is tasted by the children of tomorrow. Once the
spiritual essence of Baul sadftana has reached humanity, once its tenets
have settled in the heart of the people, the Baul survives in them.
Whatever else may happen, may be burnt, may be destroyed
- but these tenets, once people make them cling to their
minds; once these theories appear before the people,
descending upon them they enter the heart, and having
entered, they remain alive forever in the guise of
achievements.
Therefore, the Baul never dies because his inner essence, the reality of
his existence, is indestructible.
The Baul says, for me there is no death. The Baul says,
having died I will be gone - no, I won't be gone. I remain
within myself. The body may be transrnutabie; I may put on
a new dress, throwing the useless, worn-out cloth. That
means taking up a new vessel I have emerged once more. In
this manner once the Absolute Being, brahma, is created brahma does not dissolve. Brahma does never ever vanish.
So if the Absolute Being does not perish - I am but a
creature of this Absolute Being, how then would I meet
destruction? Hence I do not disappear. It is within brahma
that I exist, so I am undying. If I insist on saying that I have
died, I am finished - this is not the case. My deeds are alive.
It is there that I survive. Wherever I have accomplished any
works, it is in them that I live forth. In many places I am
alive. So why then would I die - 1 have no death.
The root for the Baul's deathlessness rests in his selfless
dedication to humanity, in the fact that he gives out his entire being for
the sake of serving man. Doing so, he devotes himself wholly to his
noble task, knowing that it is God Himself who will take care of all his
needs. What is more, the Baul never ever cherishes even the slightest
desire for the fruit of his actions, since this fruit is the highest offering
he has to make to his fellow humans.
422
Baul philosophy
Thus the Baul says, look, you do your sadhana - it is Him
who will carry out your tasks. If you aim at the fruit, if you
aspire the fruit, then you will fall. Obtaining the fruit, you
will not gain anything. Why not? Earning the fruit in order to
eat it, if you think that way then your task will not improveBut if you consider to uphold the fruit, to bring it forth, to
design it and make it grow so that five people will eatr ten
people will eat - thinking for the benefit often people, you
will accomplish an end which is much higher than eating the
fruit yourself. Why so? I have eaten; whatever I understood
to acquire - it is me who has understood it. But if another
five people were to understand the worth of it, then this
would be much better.
It is those who think beyond the limits of their own self, those
who are concerned about the well-being of others rather than indulging
in mere self-gratification who stay eternally alive through the spirit of
their virtuous acts. Whatever achievements man has made in the course
of his millenia-old history, whatever progress humanity has attained on
its path of development, all advancement was accomplished by those
selfless individuals who spared no pains to lead mankind on the way
towards perfection, towards realization. It is them who searched for the
truth of existence, who came forward with magnificent creations
designed for the good of humankind. And it is them to be credited with
the tremendous progress achieved by man up to the present day.
My father and mother, or my grandfather - my elders, those
who are very old, my grandparents and their parents, if I
look at them and think of them one after another, they did
not bother about computers at their time. We are able to talk
on satellite telephones, we can watch television, or transmit
speech on radio, but they never ever thought of such things.
They did not think then; it is us who think how to make
things easy and bring them yet closer. For example if I am
talking on the telephone and at the same time I can see the
other person, can see who is calling me. So if things are
coming their way that easily, that means nothing is far away.
It is us who are keeping things at distance, that is why it
remains afar. In reality it is quite simple; our flow of thought
Samgita sadhana
423
has now been able to bring things within very close range.
Therefore everything has become easy.
What is the secret of achievement? It is faith - confidence in one's
own ability to achieve. For as long as man's mind remains doubtful, for
as long &* the unattained is conceived as unattainable, it is unattainable.
As soon as one becomes convinced that an end can be accomplished,
however, it is accomplished That is to say, hope alone is not sufficient
unless it is paired with belief, with firm trust in the object ultimately
turning real, for the bud of hope cannot unfold into a flower if it is not
nourished by faith - by faith in God as the supreme mentor and protector
of the human being.
Faith is a rare gift of God granted only to humans, and it
forms the basis of human relationships... .for a seeker of
salvation, a prime requirement is faith or sbraddha in God.
.. ,faith in God must be reasoned... .Faith is beyond belief
Belief is superficial and can be easily shaken; faith is firm
and makes one steadfast. ...Faith in God is a source of
strength and hope. True faith compels even Lord Krishna
to personally come to the aid of His devotees. ...It is
possible for a human being to betray another's faith, but
God never betrays the faith of his Devotee12 -
- and therefore, faith is absolutely indispensable on the path of sadhana.

The one who keeps thinking, well, this cannot be obtained, it is not
possible, oh dear, how far it is! - that person will not master anything as
he pushes his aspired aim away through the impact of his negative
attitude.
But if one says, no, it is close to me, it right in front of my
eyes, it rests right before my eyes - thinking like this I attract
it towards myself. So if one is thus inclined, then there will
be no difficulty at all.
This is the essence of Baul thinking, the fundamental quest of Baul
sadhana: to attain everything closely, to draw everything near, realizing
that
12
Parmaithi Raina, "Shraddha in God works wonders", in The Times of India,

26 July 2002
424
Baul philosophy
everything is our own, nothing is distant. Everything,
everyone is close to me. This is the Baul's quintessential
thought.
How does the Baul establish and steadily maintain his inner
confidence? - through unswerving faith in the guru as the sole authority
to guide him along the path of existence. The Baul acknowledges the
guru as the human embodiment of the supreme transcendental reality, of
the Ultimate Being, hence the guru represents the Baul's highest
divinity. Thus the Baul submits himself to the guru full-heartedly with
his entire self, recognizing the divine nature and all-pervading presence
of the spiritual master.
The Bauls say that these human divinities who have emerged
these days, all of them were but humans. They appeared as
humans. Therefore we have accepted them here as gurus.
Why? Because they gave directives regarding the path. Such
as the principal at college who instructs me. He teaches me
something useful, reading from a book he makes me
understand its meaning, So if he is able to explain the inner
significance properly, then that is to say he is one guru.
Likewise, any one avatara, any one incarnation who became
manifest, they provided guidance on the path in this very
manner. That means they are our gurus. For this reason we
hold the guru in utmost reverence.
But who is he, that most capable, respectable divinity? Who,
verily, is the guru, who is the spiritual master? The Upanisad replies,
The teacher is he who knows the Eternal Wisdom,
the Veda, who is devoted to the all-pervader
Visnu, who knows no arrogance, who knows the
method of yoga, ever stands upon yoga and has
become yoga itself; who is pure, who is devoted
to his teachers and who has witnessed the
Supreme Man. He who possesses all these virtues
is called a dispeller of darkness,..
13
Advaya Taraka Upanisad 14.18
Samgita sadhana
425
The guru is a person equipped with divine knowledge, who has attained
the experience of the Supreme Divinity and in whom the immanent
spiritual energy has been fully awakened
Gurus are those who are avataras, who are embodiments of
the divinity, who are superhumans, who take us from
darkness to light: in the syllable gu rests darkness, in the
syllable ru dwells light - the syllable gu means darkness, the syllable ru
means dispeller: he is therefore called a guru
because he dispels darkness -
- that means when out of darkness he makes us reach the

light, then he is the guru.
It is this guru, the source of supreme wisdom, whose words the
Bauls follow at all times, and whom they venerate as the most excellent
being, as their most precious spiritual wealth. Representing nothing less
than an extension of the Supreme Being, the guru descends to humanity
in the concrete manifestation of the human being yet endowed with all
the qualities of the divinity.
Therefore the Punjabis, whom we call Sikhs, the Sikh
Punjabis worship Guru Nanak as their highest spiritual
authority. This very Guru Nanak, who had taken birth as a
human, became the mirror of the revered divinity. Why?
Because he is identified with the guru. It is one and the same
thing. Just as among us, among the Bauls, the guru signifies
but everything. The guru is but all. Again, my spiritual
teacher Sita Ram Das Omkarnath regarded the guru as the
highest. He would go on uttering jai guru jai guru jai guru jai
- guru jai guru jai -jai guru jai, thus magnifying the guru.
The guru alone is superior. That means in any one society,
the one who is the prime promulgator, it is Him who
becomes the guru.
14
ibid
426
Baul philosophy
It is the Supreme Lord Himself who assumes human form in the

person of the guru so as to bring His divine message to all humans and
to accomplish the good of humanity, extending His grace to the human
family. If, however, man fails to recognize the divine character of the
spiritual master, if man were to perceive the guru as an ordinary human
being, then he not only offends the divinity but ultimately effects his
own decline, since the averse impact of such ignorance eventually falls
in the way of his own spiritual progress.
For this reason, if someone considers this guru a human, he
commits sin. Such a person, whatever sadhana he performs,
its benefit will be lost. He will be thrown back; however
much he had already advanced, by that much he will be
pushed back.
That is to say the guru must always be regarded, must be revered,
must be addressed as the most excellent being, the Supreme Person.
Why? Having practiced sadhana for so many days, the guru has become
accomplished, has earned the full fruit of his efforts, and it is only and
alone on the basis of his spiritual achievement that he came to qualify as
the guru. Therefore he is the highest guru - parama guru, the Supreme
Master.
And therefore I direct my respectful salutation to all gurus,
accepting all of them as my masters. It is all gurus whom I
honor.
This is the Baul's greatest virtue: his readiness to venerate all
gurus equally, his ability to worship all divinities likewise, realizing that
in essence all of them are but expressions of one and the same universal
reality which is undivided in itself, yet revealed in a multitude of forms.
Because of this, there are no castes among the Bauls, there is
no thinking in terms of caste, nothing of this kind. There is
no question of small or big, everyone is treated alike. Why
so? Because all of them are the images of the guru. All of
them are seen and referred to as the guru. It is for this very
reason that the Bauls are able to love man that much, to make
him their own, to draw him close. Therefore the Bauls
Sarnglta. sadhana
remain always saying that you are mine - guru, Thou art
everything.
The gura is but everything, the gum is man's supreme resort:
The guru is the supreme cause, the guru is the
ultimate destiny, the guru is transcendent
sapience, the guru is the supreme resort, the guru
is the final limit, the guru is the supreme wealth.
Because he teaches that - the essence of essences,
the quintessence of existence -, the guru is most
excellent.
Therefore, the Bauls thus address the guru, oh merciful

guru, there is no other place forme to raise my appeal That
means whatever defects may remain in me, whatsoever - 1
have nothing more to say. That which you are going to do, it
is the best. That which you are going to say, it is the highest.
That which you have thought about, this is the most
excellent. That means the guru alone is everything. That
means I myself, my body incorporates the guru. My body
itself is the manifestation of the guru. So then, no thought of
gaining or desiring persists in me. Whatever He does, this
very thing will be. Hence there is no point in me pondering
myself about new ideas - it is Him who bestows the
inspiration.
15
ibid
427
Puma Das Baul was the first to bring the unique Bau
tradition to Indian cities and the West...
(17)
Guruvada
The Baiil's highest spiritual authority, his most faithfully
worshiped divinity and ultimate spiritual refuge is the guru. Just as
Upanisadic philosophy recognizes the guru as the supreme cause, the
final destiny, transcendent wisdom, the supreme resort, the utmost limit,
the supreme wealth1, in the same manner the Baul acknowledges the
absolute and unmitigated competency of the Supreme Master as the sole
steersman of existence. It is the guru whose all-pervading grace and
spirit of brilliance upholds the motion of the universe, whose subtle
presence shapes the form of manifest realities and fills the animate
creatures with live. Therefore, it is the guru alone at whose will all action
is accomplished. Discerning the prime energy of being resting in the
person of the guru and revealed through the power of His blessing, the
Bauls direct their first and most reverential salutation to the gum
When we make obeisance to the guru, then the very first
invocation is gurur brahma gurur visnuh gururdevo mahe&varah /
gurur eva parambrahma tasmai ri gurave namah //
Before anything else, it is stated that 'the guru is Brahma, the
guru is Visnu, the Supreme Preceptor is Mahe&vara; the
guru alone is the Absolute Being - to this highest guru I
bow in complete respect'. This means nothing else than He
is Brahma - Visnu - MaheSvara, as we call them in the
Hindu religion: all divinities rest within one - that is, the
guru.
This guru who is the Supreme Lord Ownself, the Ultimate Being,
the highest truth of existence, descends to the realm of humans in the
guise of the human being. Thus He manifests Himself time and again as
the concrete embodiment of the transcendental reality, assuming the
appearance of an accomplished striver, a wise man, a virtuous person.
What is it that prompts the guru to take birth as a human, to incarnate
Himself in ever new human revelations? It is His desire to effect the
good of humanity, to lead man to the light of supreme knowledge
Advaya Taraka Upanisad 14.18
43 O
Baul philosophy
guided by the radiance of His Own luminous presence. Man, however,

remains unable to fully partake of the divine grace for as long as he and
the Supreme Being act on different planes of existence. For this reason,
either man has to raise himself to the level of the divinity - a task that
can be achieved only at an extremely advanced stage of spiritual
perfection -, or else the divinity must enter the phenomenal world of
man in a concretely discernible form.
God and humans have to be on the same level...
There must be a one-level relationship. Either you
have to rise up to the transcendental realm, or God
has to descend to the phenomenal realm. That's
why Krishna appears in this world as 'nothing
more* than a human being, an 'ordinary' human
child2-
- an 'ordinary' human being representing none less than the Supreme

Divinity Himself in His concretely discernible form personified in the
physical manifestation of the guru
Revealing Himself in His human aspect, the guru receives man on
the latter's own human level of perception, yet man would do utterly
wrong to identify this guru with the human embodiment in which He
comes forth. The true nature of the guru is not displayed in His outer
appearance which is human, but rather it rests in the resplendence of
divine lustre emitted by the transcendent spirit of the Supreme Being.
Man must therefore sharpen his inner eye so as to realize the subtle
brilliance, for else he fails to apprehend the guru and, mistaking the
Supreme Divinity for an ordinary human, commits the most severe
crime against the spiritual master.
Often we consider the guru to be a human; calling Him a
human we think of Him. This is a very serious fault of ours.
Well, all of them are images of the human being; man
himself is the divinity, man himself is everything. All of
them are images of man, yet the guru is that particular person
who is endowed with authority over all aspects of being,
over everything. And He is the one who is called the Radiant
Man; He is the entire brahma eternally. The whole brahma,
2
Guruvada
431
that means there is nothing higher than Him; whatever

exists, it all rests in Him. He is creation - existence dissolution, it is in Him that creation emerges. That means
wherever He destroys, from that very spot He creates anew.
Unable to recognize the guru as the supreme principle of
existence, man exhausts his energies as he chases lifeless images and
fictitious ideals, thereby dismissing the sought-after reality which rests
in the human being. Traversing the path of error, man takes utmost care
to ensure that the true divinity is kept at bay lest he be awakened from
his slumber of illusory convenience only to realize that the god he
worships amid much flurry has long departed from his temple.
All the time we push this gum far away. We carry no proper
faith for the guru, no devotion to the guru in us. If we keep a
deity in some temple, we regard this deity to be great. The
mosque at which we say our namaz, it is this which is great.
The church where Jesus used to stay, that is great. But if we
could consider man to be great, if the human being were
recognized as the divinity, then, inflicting injuries upon
humans - this injuring of others is not right
To hurt the human being signifies nothing short of an insult against the
Supreme Divinity, for 'whoever harms anybody, it is God whom he
harms'3. Mahatma Gandhi says, 'man cannot worship God and at the
same time despise his fellow-beings. The two are irreconcilable1:
because it is in man, it is in the heart of the human being that the divinity
abides, hence any injury aimed at a human being does actually injur the
divinity.
The divine presence within man, however, must be realized,
because it is only upon discerning the infinite essence at the core of his
own heart that man becomes able to comprehend his intrinsic kinship
with all humans - a kinship established through the bond of the inner
divinity living forth from within every person. Once humans come to
understand their innate kinship of love, it is then and only then that
mutual respect arises and people stop injuring each other, knowing that
* Caitanya-Bhagavata, Adi-khanda 11.78 ...himsikorileo sc tahanhimsa hoy//
432
Baul philosophy
every single individual is but an extension of the divinity, recognizing

that every fellow human being is as much an embodiment of the
formless divinity as one is oneself a manifestation of divine energy. As
soon as the human mind has become illumined by the light of this most
vital realization, as soon as all-encompassing love has been made to
enter the human heart, discord gives way to harmony, and mutual
fighting and insults cease to hamper human existence. But how is
realization accomplished in the first place? - through association with
those in whose spirit the lamp of knowledge has already been lit,
through the company of those who are truthful and virtuous.
This is because man may be inhibited by errors and
illusions. In order to become relieved of these errors and
illusions, virtuous company is quite necessary. Virtuous
conversation is necessaiy, and great assemblages have to be
arranged In these great assemblages one has to mingle.
Joining assemblages of virtuous people, what is the benefit? It is
realization - realization of the ultimate truth which rests in the guru,
realization of the guru Himself. Realization is achieved in what way?
The spiritual essence abiding in the Supreme Being, the imperishable
substance that indwells the guru is intrinsically evident in each and every
human being. In accomplished persons, this inherent momentum of
infinity grows to full expanse and extends its rays of resplendence
outwardly so as to light up the path of attainment for those who proceed
on it. Once expansion has reached entireness, once the spiritual energy
has been awakened in man, the Supreme Reality is attained within: that
is to say, the light of the divine truth that shines forth from within the
human heart is apprehended within the human heart.
Why is it that assemblages of accomplished individuals constitute
a most excellent medium to stimulate arousal of man's inborn spiritual
potential? The reason lies in the motivating power emanating from
enlightened souls. A candle is hard to light in a chamber of darkness
without a single igniting spark, but if taken to a room where many lights
are already burning, the candle is easily lit. And this igniting spark, the
light from which the light is born, is none else than the guru. It is out of
light that light emerges, hence the Light of lights is obtained through
light - through light compounded in the assembly of lights, through
Guruvada
433
enlightenment effected by enlightenment, through virtuousness called

forth by the touch of the virtuous.
Therefore we have to somehow adhere to the customs and
practices that exist, to move within society while respecting
these. Though it is befitting to observe the customs and
usages, together with these I think we stick to a number of
additional practices. Following them, what ensues?
Knowledge of one's own self increases.
Once man comes to realize his own inner essence, once man
acquires the knowledge of his own soul which enables him to 'perceive
the inner being that transcends our ego and has its deeper affinity with
the Air 4 , he becomes ready to receive the Supreme Reality in its full
infinite excellence. Why? Because self-knowledge weakens the powers
of the trivial and thereby creates the space in us to embrace the power of
the Absolute - the Supreme Power. Supreme Power means what? guru sakti, the power of the guru: the Supreme Power which is the guru,
the Supreme Power which is attained through the guru. Attained in what
way?
That which instills the Supreme Power of the guru into us is
the bijamantra. This bijamantra is the Supreme Power. The
authority over this power rests solely with the guru. It is the
guru alone who can bestow it.
The bijamantra constitutes the spiritual embodiment of the aspired
divinity, the syllabic manifestation of the Supreme Power Competency
to confer this Supreme Power upon a striver through the medium of the
bijamantra is confined to the guru as the ultimate and exclusive spiritual
authority.
Seed is designed to sprout and flourish if sown on a fertile and
properly cultivated soil. Similarly, the bijamantra can unfold its spiritual
powers only if it is implanted into a seeker whose heart has been
purified and fertilized through the practice of sadhana. Spiritual fruit
cannot be harvested if the human land has not been cultivated
beforehand, because seed does not unfold in barren soil. Therefore, if a
4
Rabindranath Tagore, Sadhana (London: Macmillan and Co., 1914), p.27
434
Baul philosophy
striver fails to uphold the guru's gift through arduous endeavor of his
own, he will not be able to realize the guru. Apprehension of the guru,
realization and complete knowledge of the guru, however, is an
imperative and most essential prerequisite in order to attain any progress
whatsoever on the path of the spiritual search, for it is by realizing the
guru that the matters of the world are discerned within the guru.
That means it is the guru who represents the highest and
most excellent reality in the universe. That means there is
nothing without the guru - there is nothing except the guru, there is nothing beside the guru, for
the guru Himself is the sole truth in which all manifest and non-manifest
realities exist as outward extensions of the one, undivided Supreme
Truth,
Whatever we establish in the world at gross level, that which
is called mundane matters - these are all material things,
worldly objects that have no worth. Value rests alone in that
Supreme Power - it is this power which has merit.
To apprehend the Supreme Power as the sole object of excellence,
a striver needs to keep the company of his spiritual master who is
endowed with the capacity to evoke this power. What is more, beyond
merely associating with the guru, the seeker must respect the guru and,
placing him in the highest seat, must contemplate on the guru and
worship him as the revered divinity in a manner characterized by faith
and esteem suitable for approaching the spiritual master. If the guru is
thus venerated with an attitude of complete devotion and obeisance,
what benefit does the striver derive as an immediate outcome of his
spiritual effort? Through the guru, the Supreme Being is conceived in a
multitude of aspects and manifestations.
It is through the guru that those deities are attained. This is
because the divinities had been humans once upon a time.
Therefore all those who are able to become pure, and who
have become pure, are to be kept apart in some way; they
have to be seated on a somewhat higher level. For the sake
of this there are temples, mosques, churches - those are
elevated places. That means once these pure persons have
Guruvada
435
become accomplished, it is then that we understand, whereas

it would befit us to understand in advance.
Once an accomplished individual's divine spirit becomes
disclosed through its obvious radiance, it is then that man begins to
realize the manifest divinity and subsequently instates the image of this
divinity in his place of worship. And yet, rather than comprehending in
retrospect the true nature of the Supreme Divinity revealed through the
human embodiment, rather than realizing an accomplished person
posteriorly while failing to recognize the divine essence in the present
human being, man would do well to strive for knowledge of the spiritual
core so as to discern the divine nature of His incarnations. Rather than
worshiping the symbolic image of the divinity, man would do well do
venerate the living deity personified in the accomplished human being.
This, however, requires a certain amount of spiritual effort, of
thoughtful consideration and contemplation which man is not prepared
to invest. Why not?
Because we keep ourselves wrapped in the folds of
mahamaya, of illusion. Whenever we attempt to emerge a
little, this illusion falls upon us, increasing our egoism
instead of reducing it. Whatever constructive task I wish to
perform, my illusion does not allow me to carry out that
task.
What does this illusion indicate which holds us back and blocks
our way towards the divinity? Its implication is separateness - an
artificial separation of the human soul from the Supreme Soul, a false
notion of human individuality grounded on otherness rather than
sameness, of spiritual emancipation rooted in dissociation from rather
than union with the Supreme Spirit. To overcome this misconception is
most vital for man's spiritual survival.
We must know that the meaning of our self is not
to be found in its separateness from God and
others, but in the ceaseless realisation of yoga, of
union... This is the reason why the separateness
of our self has been described by our
436
Baul philosophy
philosophers as maya, as an illusion because it
has no intrinsic reality of its own.
Man has to grow beyond his own self if he is to withstand the resistance
put up by his illusions; he has to develop the attributes of a superhuman
being in order to apprehend the true reality, in order to discern his own
infinite essence.
Superhuman in what sense? The quality of being superhuman
signifies non-respondency to the call of the trivial, indifference to the
temptations of the mundane. So what does one have to do in order to
become superhuman? - to abstain from mingling with the world of the
unrefined, to renounce the company of ordinary humans at gross level.
Yet it is exactly this what man engages in, busying himself constantly as
he chases fugitive values and momentary joys.
All the time we remain preoccupied with material objects,
with worldly things relating to our outer body: house and
home, domestic life, desire for money, car and properties everything. Whatever we see in the world, it is all prone to
burn, to collapse, to decay, to be destroyed. But that which is
the Supreme Power, this Supreme Power is indestructible.
The Supreme Power merges into brahma.
The Supreme Power emerges from brahrna and merges into
brahrna - the Supreme Power is the Absolute Being Ownself. The
Supreme Power is the sole truth, the only existent reality which can
never be lost nor transformed; it is undying and unchanging. Though
revealed in a multitude of transitory manifestations, it is this very
indwelling energy, the Supreme Power, which adds the quality of being
real to each and every temporary embodiment. Where does the Absolute
Being reside?
This brahma rests within us. To realize this inner being of
ours constitutes the most immediate concern - for 'we must know that it is only the revelation of the Infinite which is
endlessly new and eternally beautiful in us, and which gives the only
;
Rabindranath Tagore, op.eit., p.79
Guruvada
437
meaning to our self6. Self-knowledge, realization of one's own true

inner self means realization of the intrinsic unity of the human soul with
the Supreme Soul.
If this self is truly recognized, then I am the property of That
One. 1 am the essence of That One: if this is to be
maintained, then I have to accomplish faith, devotion,
confidence - everything - within me. What is more, I must
not commit any act by way of which this most excellent
property of mine would be destroyed. Therefore I have to set
my mind right beforehand so that I am not going to do
anything in which my own self, having been destroyed,
would split into two fractions - this I must not do.
The self divided into two distinct parts is the self separated from
the Supreme Reality. Separateness, discrimination between the human
self and the Supreme Self constitutes man's largest obstacle on his path
towards accomplishment, for accomplishment itself means union: union
of the cosmic soul with the human soul, union of the Absolute Divinity
with the divine that rests in man. In separating himself from the Infinite
Reality by perceiving his own inner essence as different from the
quintessence of universal existence lies the root for man's illusion,
which eventually prevents him from realizing the truth of being and
makes him unable to meet the aspired divinity. And yet, unaware of the
nature of this illusion, man clings to his faulty mind-sets and worships
separateness as the ultimate factuality.
That this separateness of self is considered by
man as his most precious possession is proved by
the sufferings he undergoes and the sins he
commits for its sake. But the consciousness of
separation has come from the eating of the fruit of
knowledge. It has led man to shame and crime
and death; yet it is dearer to him than any
paradise,..
It is nothing but this shame and crime, the sins committed for the
sake of his separateness of self by means of which man destroys his
* Rabindranath Tagore, op.cit., p.91
Rabindranath Tagore, op.cit., p.70
43 8
Ba ul philosophy
most valuable property of self, failing to recognize that his own self is
but the extension of the universal self and that by divorcing this self of
his from the Supreme Self he eliminates his own divine essence, the root
of his being, the foundation of his life.
It has been said, by unrighteousness men prosper.
gain what they desire, and triumph over their
enemies, but at the end they are cut off at the root
and suffer extinction. Our roots must go deep
down into the universal if we would attain the
greatness of personality. It is the end of our self to
g
seek that union -
- to seek the union with the Supreme Self which signifies the sole cause
of existence. Man's self can be freed only in union with the Universal
Self, for the truth of his self is the Universal Self, is the oneness of the
individual self with the world-soul. Therefore
my own self is Him. Is Him - that means the Radiant Man
who abides in me. So if this God resides nowhere else than
within myself, then I am not going to see Him in a
diminished state; rather I will see Him magnifiedly. And in
order to vision Him from a magnified perspective, I have to
strive through the innermost spheres of the human being. I
have to realize the human being. Man himself is the purest of
all divinities.
Man himself is the most excellent divinity, for it is in man that the
Supreme Man has taken His eternal abode; it is in man, in the human
being that the Supreme Divinity is attained. Is attained in what manner?
- through worship directed towards the Divme Being, through worship
accomplished in sadhana. How is this worship conducted in the
concrete? The ways of venerating the revered divinity are many, yet
there is one medium which excels all other spiritual tools in efficacy, and
upon performing which sadhana is brought to perfection easily and
quickly. What aspect of sadhana is it, being endowed with thus superior
spiritual powers?
Rabindranath Tagore, op.cit., pp.90f.
Gumvada
439
About this, it is said that music represents the highest

sadhana of all. Music is the most excellent sadhana in which
there is no need for sandalpaste. or flowers, or incenses and
the like. Nothing of that kind is necessary if there is music,
Which is the special virtue that makes music eligible to surpass all
other components of the sadhana in spiritual strength and intensity? It is
the immediate presence of the guru, of the supreme transcendental reality
evoked by the sounding reality - a presence which music is able to
establish for the sole reason that this presence rests in the music itself.
That is to say, music is the sounding manifestation of the guru: it is in
music that the Supreme Reality lives forth.
Music is the call of the guru. Jai guru jai guru jai guru jai,
guru jai guru jai jai guru jai- the guru is then but everything.
That means everything emanates from the guru: rama guru
rama guru rama guru rama guru, guru rama guru rama guru
rama guru rama. Guru caitanya guru caitanya - everything
arises out of the guru, one by one, one after the other: guru
siva guru siva; guru krsna guru krsna guru radhe guru...;
that means the guru reaches out to every single
manifestation. This is but to say that the power which is
intrinsically evident must be emitted and perceived in such a
manner that He is not distant from me, that I am not distant
from Him - for distance to the Supreme Reality, separation from the Supreme
Being suffocates human life as it takes away the vital essence of unity7
and deprives man of the life-sustaining touch of his own indwelling
divine spirit.
If I remain isolated from Him, if I stay away from that
reality, I am dead. No sense of mine will persist, no
knowledge and intellect - nothing. Everything will vanish,
will dissolve. But for as long as He is close to me, I am
sustained by the life-giving fluid. I am conscious, and all my
spiritual properties are then preserved within me.
440
Baul philosophy
Who is He, the prime sustainer of life? He is the guru. The guru is
the highest, the most excellent, the most eligible cosmic reality - the sole
truth which is the Absolute Truth.
The guru Himself is parama brahma, the Absolute Being.
That means the Absolute Being who has created the world:
that Absolute Being, and the Absolute Being which is the
soul - atma paramabrahma.
That is to say, parama brahma and atma paramabrahma constitute one
and the same undivided reality which unites in itself the human soul and
the Supreme Soul as the one single Absolute Brahma, as the one single
transcendental substance that permeates the universe and forms at the
same time the core of the human spiritual body. Man's actuality rests in
his ultimate oneness with the Supreme Being, in the ultimate identity of
parama brahma and atma paramabrahma, hence cour self...is satyam
[true] where it recognises its essence in the universal and infinite, in the
supreme self, paramatman* . Therefore, to accomplish the union of the
self with the Supreme Self, to establish the oneness of atma and
pararnatma is most imperative for man to shake off the fetters of maya,
of illusion in which the self 'is merely individual and finite, where it
considers its separateness as absolute'10, and to enter the realm of truth.
Once the soul and the guru become one, in this respect it is
said, master and disciple are known by watching their
unified state of mind. If alongwith the mental intention there
is receptive responsiveness, if this communicative stimulus
can be obtained - that means a call, just as when one makes
a telephone call: once one number unites with the other, then
direct communication is established That is the way this
functions.
In order to evoke the direct contact with the divinity, certain
preliminary conditions must be fulfilled so as to create a spiritual
environment in which the hiunan soul can easily respond to the call of
her universal companion, the Supreme Soul. Of what kind does this
atmosphere have to be? The ideal climate for spiritual emancipation is
9

ibid
10
Guruvada
441
characterized by solitude, by the absence of any distracting factors that

may interfere with the spiritual quest. But what does solitariness, what
does seclusion signify in the concrete? The state of being solitary is not
attained through emptiness of surroundings, but through reclusiveness
within, for man is not alone even if he retreats to the most remote and
uninhabited location. Why not? Who does accompany man at every step
of his spiritual path? It is his inborn stimulative agents: the five forces of
perception, five forces of action, and the six inherent enemies.
There are ten and six - that is, sixteen - persons residing
within me. Wherever I go, if I think I am sitting solitarily
beneath a tree, there won't be solitude. Why? It is them who
are around in me. If I think I should sit in the house with
doors shut - well, I do so, yet there are those six people, ten
people, that means all of them, ten and six making sixteen
people who are inside me. If I stay submerged in the water they are there. To whatever place I go in this world, in that
very place they will be with me.
If man is thus unable to evade his indwelling forces, if he is not in
a position to abandon his innate enemies, how then can spiritual
progress nevertheless be achieved? How is obstructive interference
averted? How does man approach his spiritual practice while accepting
the constant presence of his shadowy companions? In order to make the
driving agents that act at the basis of one's self favorably inclined, they
must be brought under control and converted to constructiveness. And
this is accomplished in what manner? - through self-realization, through
realization of the inner truth which is the human self.
Those who donft know themselves, cannot enjoy
the mystery of solitude and so remain away from
their inner self... A self-realised person is one
who internally enjoys solitude even though he
might be with others externally. ,,.the one who
has nurtured a solitary state in his being has
empathy and compassion. In the wake of his
immense sympathy with all, he thinks that
everybody carries the potential for self-realisation.
This feeling of egolessness can mature only in a
solitary state... Those who cherish the solitary
state in their being will feel solitariness
everywhere in the cosmos. There remain no more
442
Baul philosophy
confused thoughts or chaos. ...amidst all these
thoughts, if anyone manages to achieve
solitariness in his being, then he is the most
fortunate and blessed.
That person alone can have solitariness who has
tried to know his inner self... * *
The self, thus, constitutes the path to solitude enabled by the

subdual of its indwelling stimulative forces, and this path becomes
accessible on account of that supreme spiritual institution whose
personified embodiment is the guru. It is by means of self-realization, by
way of self-awareness and uncompromising faith in the guru as the sole
spiritual authority that the inherent troublemakers are made to emerge as
man's internal agents of virtuousness. In which way? - by winning them
over.
Through the self and through the missile which is the guru,
they must be subjugated, must be won over. One has to
make them one's own. They are just like our own closest
kinsmen, our atmiya svajana. It is them who are our
relatives, our atmiya that means they come intermingled
with atina, with the soul; being entwined and mixed together
with the soul, we therefore call them atmiya. So atmiya
svajana: svajana, our own persons, our kinsmen -= svajana
means those who are human beings: those in whom there
rests power, in whom rests the power of cogitation. It is us
in whom dwells this power of thought. Therefore it thrives
from within us.
Man has been endowed with the power of cognizance, with the
capacity to consciously apprehend the deeper truth of being. Yet
realization does not arise automatically but requires focused spiritual
effort coupled with awareness of the intrinsic nature of the sought-after
reality. It is once the perceptive power within man has been fully
awakened and its energies are constructively utilized that the aspired
truth can be attained - the truth which is revealed in the person of the
guru. This guru must be recognized in His entire transcendental
11
Acharya Mahaprajna, "The Art of Living in Solitariness11, in The Times of India, 19

June 2002
Guruvada
443
immenseness, for it is then only that one becomes able to approach the
highest spiritual authority in an apt manner. Most often, though, man
equates the guru merely with the human being whose guise He takes,
rather than discerning the guru as the manifest expression of the
Supreme Being. Failing to realize the guru, man consequently fails to
respect the guru, fails to venerate the spiritual master in a way suitable
for worshiping the Supreme Divinity.
We do not acknowledge, do not recognize this guru
properly. Having learnt from the guru, now we have learnt
how to abuse the guru. We have become ready to outvie the
guru, to kill the guru.
This, however, is not going to happen once perceptive awareness
enters the human mind and man comes to realize the intrinsic worth of
the guru as his very own spiritual property.
The truth which is the guru rests nowhere else than within
ourselves. So whom are you going to outplay, who are you
going to triumph over? Tliat means you are Him - the guru.
Whatever you do, he will do the same thing. So how then
would you do it?
Therefore, man must distance himself from all erroneous notions that
make him conceive the guru as a separate spiritual entity, distinct from
his own spiritual consciousness. That is to say, man has to abandon the
image of his own individual authority exercised independently of the
supreme spiritual authority, realizing that the inherent energy which
sustains him and furnishes him with the ability to exist is in reality the
power of his own indwelling divinity, of the guru who rests at the core
of the human self.
How is the notion of distinctness abolished? - through man's
highest sadhana which is the sadhana of the melody.
One has to submerge in that music which is the most
excellent sadhana. Doing so, sitting while singing, intoning
the melody, one has to go on singing, matching one note
with the other. Making the notes meet each other, one
becomes merged into brahma, into the Absolute Being, And
444
Baul philosophy
once this union is brought about, what is it that one attains?
Then, one is able to see consciously, to obtain the vision of
the conscious. There it is said, attaining to the Supreme
Being arises the vision of* Radha-Syama. Then, Radha and
Syama - that means the one who is Krsna: Krsna, however,
is the Highest, He is fullness. That is to say in Him there is
no discrimination, and there is no limitation, no
restrictiveness. He is entireness. Entireness means He is the
complete brahma.
The Supreme Being represents the one undivided and absolute reality
which is wholeness in itself as well as in every single of its
manifestations. Therefore, each respective embodiment, each avatara or
incarnation is as such an expression of perfect completeness.
That means however many there were avatar as, among
these, any one incarnation as such is the complete brahma, is
the Absolute Being in His entirety. Such as Narayana, such
as Rama, such as Krsna, such as Caitany a - all of them are
the full brahma: one single reality, one single personification,
one single light - and it is that power which returns time and
again in this manner.
It is one and the same cosmic reality which manifests itself over
and again in human form to accomplish the well-being of humanity, for
it is through the medium of the concrete human embodiment that man
attains the gift of knowledge from the Supreme Divinity. This gift is
handed out by whom? - by none else than the guru, that is, the guru in
the person of the spiritual master. Descending to the level of human
phenomenality in the guise of a fellow human being, the Supreme Lord
thus establishes an environment suitable for man to easily adopt the fruit
of spiritual consciousness. In this manner, entering the world of humans
in any one manifest appearance at any one time in any one place, the
Supreme Master creates an atmosphere of such kind as to enable man to
receive the transcendental message conveyed through the Divine
Messenger. Who is this Divine Messenger? He is none less than the
concrete extension of the Infinite Being: the Supreme Divinity Ownself
The Divine Messenger, the one who brings the call of infinity over to
Guruvada
445
the realm of human existence, is truly the tangible manifestation of the

Intangible Reality, the visible embodiment of universal fullness,
And this Divine Messenger, the expression of the limitless, the
reflection of cosmic entireness is who? - He is the guru. The guru is the
one who releases and spreads the message of the Infinite in the
phenomenal world, the one to whom humans resort in their quest for the
Absolute Reality. The guru reveals himself in many forms, yet he is
ultimately one - that is to say, the guru is the utmost articulation of
unlimited fullness. But what does fullness imply in the concrete, what is
the intrinsic meaning of cosmic oneness, of wholeness? And what is it
that ensues once the transcendental message has been proclaimed in the
realm of humans?
Bringing forth any one emotional sentiment, creating any
one spiritual environment, He then at times manifests
Himself perhaps as the guru, at times perhaps as the disciple.
That means Krsna's guru is who? Rama's guru is who?
Siva's gum is who? This is what one has to look at. That is
to say, all of them have their guru. Just as Rama's guru is
Krsna, Krsna's guru is Siva, Siva's guru is Rama, Rama's
guru is Siva - that means they remain meeting each other
reciprocally. That means all of them are the guru. Here in
this, none of them becomes separate: wholeness arises. So if
fullness reveals itself to me in this manner, if I can see it in
this way, then howsoever many religions exist in the world,
it is but all religions in which the guru appears and into
which he merges.
The guru as the conveyor of the divine message rises on the
horizon of every single religion, and any one tradition of faith
recognizes him in conformity with its own specific spiritual approach.
The essence at the core of the manifest truth, however, remains the same
no matter by what name the guru is known, no matter in what
embodiment the guru is perceived and regardless of the concrete
methods according to which the guru is realized and worshiped.
If I follow the Christian religion, there I see that everything
is God. Whatever has been made, it was made by God.
446
Ba ul philosophy
Whatever God pronounces, that very task He makes me
pursue. Whatever God makes me say, I am speaking exactly
this. Whatever God makes me do, exactly this 1 am doing. It
is for the good of all that I take birth - that means someone
has made me eligible, a Father has prepared me so that I
lead my followers on the virtuous path in the person of a
religious preceptor, speak to them truthfully and converse
with them virtuously, perform virtuous deeds and make my
followers carry out most beneficial tasks; it is for the sake of
this that I set up everything in a well-organized manner.
Acting thus is the Christian approach.
Likewise in the Muslim tradition they say that there is one
khadim being trained; once this khadim has become ready,
he acts as the guru. It is him who is the guru. He is the
spiritual preceptor, the Father. If I call him khadim - khadim
means a Muslim scholar, a religious instructor; some call
him maulavl. So any one khadim, as he grows to greatness
his name will be increasingly high. He, however, is the guru.
If I go to the Jain seekers, there it functions in the same way:
one accomplished Mahavira takes the place of the preceptor.
That means all of them are but gurus; it is them who prepare
and train the disciples. If I look at the Buddhists, again it is
the same: the Buddha's role is that of the guru. I what
manner he had become eligible to fulfill the responsibilities
of a guru, seeing this - having renounced everything, no
attachment whatsoever remained in him; he had become
freed, a liberated person. Then, thereupon he was able to
realize in himself the fact that he could see the whole
universe there, in his own inner being. He was then able to
see it with closed eyes.
Just like this, when Krsna shows to his mother, or to
Arjuna, that the entire world is seen in his open mouth:
opening his mouth, he did demonstrate that the entire
universe rests with him in this open mouth of his, and within
his body the whole world becomes visible - however many
gods and goddesses are there, however much whatsoever,
everything can be seen. So therefore he is the guru, Krsna is
Guruvada
447
Arjuna's guru - that means charioteer: the charioteer is the

gum who takes a person towards the beyond.
The chariot-driver impersonates none else than the guru as the
helmsman of existence who navigates the human being through the river
of phenomenal life to the shore of the beyond, to that transcendental
realm where the Supreme Reality abides. It is this charioteer who
represents the guru, who embodies the Supreme Divinity Ownself in
His manifestation as the Divine Instructor guiding man on his journey
towards his ultimate goal. Therefore, the guru is of utmost excellence;
He is the Highest, He is the most venerable spiritual authority who alone
is competent to accomplish the deliverance of the human soul by
establishing her union with the Supreme Soul in a perfect marriage of
love. Given the superior function of the guru in any one religion and on
every single spiritual path, the presence of the master constitutes an
absolutely indispensable prerequisite for success to be attained in any
spiritual endeavor, on any course of sadhana whatsoever. Without the
guru, no path can be traversed.
If the guru is thus supreme and unsurpassed in every respect, it is
this very guru whom we have to place in the foremost seat, on whom
we have to meditate, whom we have to realize and, having apprehended
Him in mind and heart, whom we have to worship with intense
devotional fervor and eagerness. Worshiping the guru, rendering one's
service unto the spiritual master, what ensues? Then, the power of
knowledge increases. Once this elemental power of knowledge rises,
gradually all other powers intensify and augment from within one's
inner being. That is to say, the power of expanding these individual
powers is then conceived in its entireness as it enters the inner spheres
of human consciousness. And it is this complete ôw^pr which then
reveals itself within - the undivided power given out by the Supreme
Divinity, the energy of the Supreme Being Ownself conferred upon the
human seeker.
That means He is giving me His entire energy, bestowing it
upon me. Then, if I remain with eyes closed, I can see that
He establishes this energy right before me: that means it
dwells before the inner eye; from here, a transcendental
energy emanates.
448
Baul philosophy
What docs the emergence of this transcendental power signify? It

reveals the grace of the guru. Partaking of the most sublime divine
energy released by the Supreme Being, man receives the highest gift to
be obtained in the world
This means nothing else than the guru having given out his
grace. Guru krpa hi kevalam - that is to say without the guru
there is nothing besides in the world. It is the guru alone
who can ferry us across to the other shore. It is the guru
alone who can do anything. The guru is able to bestow
peace. Grief, sorrow, disease, suffering - granting liberation
from all these, the one who only and alone can sustain man
in peacefulness, He is the guru.
Therefore the guru is but everything, the guru's grace is the sole truth.
This guru in his genuine human manifestation, however, is not easily
attained. Why not? Because the concrete embodiment of the supreme
transcendental reality can be assumed only by those who have reached
the highest level of spiritual accomplishment and who are free from all
defects acting at the baser levels of human existence.
If this highest standard of spiritual perfection is not achieved, if
the spiritual master remains vulnerable under the impact of ordinary
passions, he does not qualify as guru.
If the guru is greedy, if the guru is covetous and the disciple
is obsessed with passion, then this is an instance of evil.
This is of what sort? A greedy master and a lustful disciple,
dragging and drawing, the three of them are gone to hell
That means then things have gone down in every respect: the
guru could not carry out his responsibilities properly, the
disciple could not accomplish his task, and the aim for which
they were doing it, the aspired goal too could not be fulfilled.
Then both of them have succumbed to decline.
In order that mutual downfall be prevented, what does one have to do?
One person must be kept alive. Be he the master, or the disciple - it is at
least one of them who must remain strong, who must be in a position to
sustain the spiritual energy and mental strength within himself so as to
Guruvada
449
enable interaction and reciprocal giving and taking in spiritual matters,

one after the other, between the guru and the disciple. If strength is not
maintained in either of them, what happens? Then, both lose their
authority and, separated from each other, tumble into spiritual voidness.
That means being the guru I want to be the most excellent
thing without understanding what is excellence - if the guru
is of such kind, in that case he won't be able to show the
light to the eye; he is going to remain stuck in darkness.
What is it that capacitates the guru to make the light of knowledge
rise? Which are the virtues a spiritual master must possess so as to
illumine the mind of the disciple?
If the light is to be shown, one has to watch out for a person
who has mastered his passions, a self-controlled person. A
self-restrained person means Holding the form, proceed to rnanipura.
a jewel of a man,
Then, man will stay alive - yet in a state of being dead. This
is because he has then become one within That One. Merged
into one, he remains excited in That One, that means he is
experiencing, is enjoying - he is then partaking of the most sublime transcendental experience
which signifies nothing less than the ultimate fulfillment of man's
highest quest of union with the divinity. It is the one who has attained
this utmost spiritual experience, who has tasted the divine in its full
transcendental sweetness, who gains authority to take the role of the
guru. For this reason the guru represents a very powerful spiritual
agency.
He is powerful to such extent that it is said, worship of the
guru resting weightily draws the water upward to the roof
This means it is said that the guru is so powerful a presence
that worship of the guru resting weightily- striving for the
450
Baul philosophy
guru, serving the guru is very difficult, extremely difficult.
And in order to be able to accomplish this endeavoring and
worshiping, in the manner a pump raises the water, like this
drawing the water upward to the roof- that means the
transcendental energy is then made to rise. That means there
is the power of respiration which makes the energy rise by
way of inspiration and expiration. But if this is not
sustained, if the guru's power does not come forth, then he
will not be able to do this. To accomplish this is possible
only and alone if the power of the guru rests within a
person; then, that power of respiration will come. That
means he will then raise this energy in the way of a pump.
This is brahmacarya. In order to adopt brahmacarya, the
company of the guru is needed at all times. Without the guru
nothing is achieved.
Baul sadhana includes a number of components in which the guru

constitutes the main factor whose presence is decisive for the spiritual
success to be brought about. The guru's pronouncements are therefore
given absolute authority, and the guru himself signifies but everything; it
is the guru who is the highest and most excellent personality. Thinking
thus at all times and at every stage of their sadhana, the Bauls respect the
guru to the utmost extent, the more so as certain aspects of the sadhana
can be executed only in association with the guru. Counting among
these are those components of the advanced spiritual practice that are
directed at the control of man's baser passions and their transformation
into constructive spiritual potencies - kama (passion), and rati12: the sadhana directed at rati. The
sadhana aimed at kama and the sadhana aimed at rati are both
kept side by side. Kama and kamana, lust and desire means Where lust dwells, love is not attained,
nor is the sentiment of the Vraja gopis.
It is good to listen to the voice of love if but Madan is not met
12
rati - the mental energetic potential acquired by way of converting sexual energy into
spiritual power once kama has been filtered out
Gunivada
451
Madan is the king of lust. If he touches within this body - if

one believes oneself to be dispassionate, then, if desire
touches, in that case the whole body enters into lust, into
kama. Once engulfed in lust, rati becomes base. Rati being
destroyed, then a person's flow of thought, his energy of
sadhana, his esprit for pursuing the spiritual practice, all
these will be lost
To prevent passion from taking possession of the human mind
and thereby contaminating man's emotional potential, self-control must
be learnt and exercised in the first place. In the concrete, this implies that
man must be able to withstand the impact of his lower instincts and,
beyond merely resisting them, he must acquire the capacity to purify and
sublimate their inherent energetic forces in such a way as to obtain an
entirely flawless spiritual power. How is this process accomplished? by straining out the traces of lust and raising the unpolluted flow of
energy to the level of spiritual consciousness. The knowledge and
mental strength required to successfully pursue the process of
sublimation are gained through the spiritual practice referred to as rati
sadhana, which constitutes one of the most intricate aspects approached
at a highly advanced stage of sadhana. Rati sadhana must be mastered if
lust and passion are to be lastingly subdued.
For this, rati sadhana is necessary beforehand. Why is rati
sadhana needed? Just as when ghee and fire are to be kept
side by side: if this is to be done, then the ghee must be
prepared in such a manner that the fire would not melt it
upon getting near to it. And the ghee has to be kept in a place
where it does not touch the fire. If it touches the fire, it will
burn. If the ghee touches the fire, the ghee will bum. And if
the fire touches the ghee, it will flare up. That means the two
of them are indwelled by a power as of gunpowder, which
rests within both. So sadhana is practiced while keeping
both powers next to each other.
Performing sadhana while keeping the two antagonistic powers
side by side without the one destroying the other constitutes a highly
demanding spiritual task, whose accomplishment is essential in order to
effect the process of self-purification which enables man to raise the
452
Baul philosophy
primal energies from gross level to the most refined state of spiritual
perfection. Sublimation is achieved once freedom from desire has been
attained, once the quality of niskarna, of dispassionateness, has been
established within the emotional consciousness of man. It is once a
striver reaches this state of complete self-control that the two
counteracting forces can be maintained beside each other in such a
manner that no adverse results ensue. In their endeavor to master this
most intricate task, the Bauls resort to that which is called rati sadhana,
as well as bindu sadhana,
Bindu sadhana implies one particle of rati13 - for the sake of
obtaining this rati they strive for many days. Practicing
sadhana on and on, some fortunate one, some accomplished
person can attain it. If this is not attained - well, the sadhana
goes on; for as long as this is not achieved one remains
practicing, but once this has been attained, then that person
becomes engrossed in excitement. Thus excited, then,
whatever he desires, that very thing he obtains - that means
his power of wishing increases. Such a person, whatsoever
he aspires - whether pronouncing his wish verbally, or
whether contemplating from within that he desires such and
such thing - he will then obtain it. It will not remain distant,
it will come to him. That means he has attained
accomplishment in rati sadhana.
To accomplish rati sadhana, however, is as such not an easy task.
Rati sadhana belongs to the most exacting aspects of the sadhana whose
execution calls for a high level of spiritual strength and skill - a demand
which only few advanced and accomplished strivers are able to fulfill.
What does rati sadhana signify in the concrete? Rati sadhana refers to
the sadhana practiced in conjunction with the consort - that is, nayika
sadhana.
Rati sadhana means our nayika sadhana: man and woman sit
together to perform the sadhana jointly. Therefore, one
person is the nayika, and one person is the nayaka; it is the
nayaka and nayika, the seeker and his consort who execute
13
ek hindu rati - the supreme transcendental experience, ultimate bliss compressed in

the minutest drop aggregated to gain utmost spiritual intensity
Guruvada
453
the sadhana conjointly. In this sadhana, for as long as the

sentiment of the gopis is not evoked, and for as long as the
sentiment of Lord Krsna is not evoked, it will not be
possible to perform this sadhana.
How is this sentiment, how is the gopi bhava called forth? The
sublime sentiment of love is obtained by removing the strains of lust
from the emotional current that unites the striver and his consort. Since
love and desire are blended into a single emotional fluid at gross level of
human consciousness, it is essential that love be churned out from
within the emotional conglomerate and raised to the level of refined
spiritual perception, leaving the baser passions behind.
Therefore, in order to perform this sadhana, both of them
have to be dispassionate. In him persists no lust and desire,
in her persists no lust and desire. If this is achieved and both
are able to pursue the sadhana
unifiedly, then
accomplishment will be feasible. But if they cannot do it, in
that case they will yield to destruction, will die. That means
as I said, both will be burnt out, that is to say they will die.
They will no more remain in the present world, not for a
single day. That means they are fallen.
Why would they die? Destruction is met in lust, not in love: unable to
uphold the pureness of love, allowing corruption to enter in the guise of
ordinary desire, they die as soon as t\e vital energy is released, for
having lost the life-sustaining substance, death is given free hand. For
this reason, nayika sadhana is most difficult to accomplish, and even the
slightest emotional failure will lead to disastrous results.
Considering the extremely intricate nature and spiritual complexity
of nayika sadhana, and given the fact that this sadhana can be
successfully approached only at the highest level of spiritual
accomplishment, it is obvious that not many seekers are able to take to it.
Nayika sadhana is most difficult to accomplish, and for this reason the
Bauls keep this aspect of their spiritual practice rather secret, refusing to
speak about it lest an insufficiently qualified seeker bums his fingers
with something beyond his level of perception.
454
Baul philosophy
Therefore they repeat time and again, do not disclose the
Baul's spiritual matters: be cautious for yourself-
- for else these matters may enter the ears of the ignorant who, unable to
apprehend the true meaning of things, fail to understand and drag the
noblest spiritual property down to the level of the ordinary, of the
vulgar.
Just as wrong interpretations have been made in many
places. There were lots of foreigners who came here; they
perhaps heard from a number of Bauls - Bauls, however,
who did not practice sadhana, and who knew these tales and
the gossip; so gossiping is what they did, having no idea
about sadhana. They said so, and those did it. Doing so,
what happened? They are all going to hell - they are gone
already. So once this sort of condition had arisen, now at last
people got a bad impression that the Bauls keep engaging in
sex sadhana. Those who have no notion what is proper, real
sadhana - it is them who destroy the whole thing. They see
various kinds of temptation; driven by greed, they try to
thrash the human being.
This is what has happened in between. The reason is, those
do not pursue sadhana; they are artistes. They know how to
sing, they do not know how to perform sadhana. Those who
do have the knowledge of sadhana, they remain very much
in concealment. Sadhana is something separate, and
practicing sadhana, the esprit of the song intensifies; the
voice does not rise. Just as the voice does not come forth in
its outward appearance, the singer's throat remaining
unmodified in one and the same manner - if the disciple is in
a position to utter the sound in the same way, with the same
voice as he is told by the guru, if both utterances become
one, that means he has become accomplished, has been able
to attain accomplishment. If one can become accomplished
like this, it is then that one can take to such sadhana.
So with regard to nayika sadhana, again there have been
wrong interpretations in our country, referring to paraklya
sadhana: paraklya sadhana meaning to perform sadhana in
Guruvada
455
conjunction with another person's wife. What did this lead

to? Slowly-slowly, it reached a level where people began to
think that this is indeed a way of sadhana; seeing this
temptation, they got to hear this story that there is a parakiya
sadhana. The one who said so did perhaps interpret it that
way. so taking it up, both of those involved slipped into
disaster.
What is it that effects the decline of those practicing 'parakiya
sadhana in the gross sense of the term? It is the cardinal mistake which
rests in the definition of the term 'parakiya itself. Literally, 'parakiya'
means 'relating or belonging to another', hence the parakiya aspect is
conveniently misunderstood as an illicit relationship with the wife of
another person - a misconception which suits only too well as an excuse
for man to give in to the temptations of the vulgar. In reality, however,
'parakiya' has nothing to do with enjoying another person's wife, or
with any corrupted habits for that matter.
Parakiya means to make actions known to the other, to teach
them to the other - paraicriya14. It does not mean abducting
somebody else's wife. Those who : in the present age,
wrongly voice this story, they do so - but the truth is not
this. The wife of another is not to be taken.
Why is it so? Because in a relationship of love, the question of
illicitness does not arise. Why not? Immaculate love which is free from
desire, hence which is settled on a higher level than mundane sensuality,
remains beyond the reach of social judgement as it is purely spiritual in
its character.
Just as Krsna is the nephew, and Radha is the aunt, the
maternal aunt; that means her husband is Krsna's mother s
brother, his maternal uncle. So if Radha and Krsna love each
other, then this love is indwelled by maternal sentiments. An
aunt cannot be perceived as a mere woman. With an aunt
there would be love - but this is not physical love. With her,
there is flawless love - visuddha prema, in which excellence
rises, in which power increases: this love had come forth.
14
kriya, literally 'action1, 'deed', hence pamkriya, action in relation to another
456
Baul philosophy
That means there was no expectation of gaining something,
neither with him nor with her.
It is the absence of selfish intentions, that is, complete freedom

from thoughts of desiring and obtaining for one's own sake, which
qualifies love as immaculate love on the highest level of spiritual
perception. And it is thus selfless love alone which is able to transcend
the bounds of passion. Why? Because iove is by nature a mutual
satisfaction that is possible only when one negates oneself totally for the
sake of the other. This self-negation involves the negation of sensuality
and constitutes the height of spirituality*1". Therefore, 'in the love the
gopis and Radha bear for Krishna there is no element of longing for
one's own gratification, which is the basic motive for sensual
relationship in this world"16, hence this love remains entirely unpolluted
and thereby develops the emotional strength needed to sustain the love
of the Supreme Being in its full immenseness.
That means Krsna's power is a tremendous, extremely
weighty power, and an extraordinarily powerful power cidananda sakti, the energy of conscious bliss. This
cidananda sakti cannot be upheld by any ordinary device,
because it is an unbearable power - that which is called
Supreme Power, it is one and the same. So in order to
contain this Supreme Power, a suitable receptacle is needed.
Which is the receptacle to receive the Supreme Power? It is Radha,
acting as the potency of love by virtue of her capacity to uphold the
supreme energy of love.
Radha signifies the containing vessel. Just as there is the
glass in which water is contained, this is a receptacle for
holding water which we call glass. In the same way, Radha
is the receptacle of love. That means in her rests
dispassionate love.
15
Shrivatsa Goswami, "Radha: the play and perfection of rasa", in Hawley, John
Stratton and Donna Mane Wulff (eds.), The Divine Consort. Radha and the
goddesses of India (Boston: Beacon Press, 1986), p.83
16
ibid.
Guruvada
457
Radha personifies the supreme ideal of love, and it is for the sake
of attaining the ultimate state of flawlessness revealed in this love that
the Bauls strive to realize in humanity this highest spiritual epitome. To
accomplish the condition of absolute pureness in man constitutes
therefore the core object of nayika sadhana.
For this reason the Bauls practice this sadhana. However,
those who are the genuine seekers - such sadhakas are not
found any more. If somewhere someone stumbles over his
faults and illusions, then ignorance springs up out of this.
Thereupon, what ensues? - errors, mistakes arise.
Then, misconceptions are born, and true knowledge is gradually pushed
aside. The earnest striver, though, is the one who does not lend ear to
the voice of misleading opinions.
That means those who are the real seekers, they will not
hastily accept any nayika. This is because one has to see
properly and in the process of sadhana whether she is a true
nayika or not, whether she possesses the strength of
upholding or not. If she is not able to sustain that power,
then such a nayika cannot be adopted. However great a
sadhu the nayika, exactly that great a sadhu the nayaka will
be. Without the two of thern heing equally qualified, this
nayika sadhana can not be exe uted, and this is not going to
be parakiya sadhana either.
This, however, is what people have claimed in their majority.

There are many books in which this story has been
reproduced. For this very reason I am making it very clear
that parakiya sadhana is not association with a woman. It
means to worship the woman, holding her in esteem. Just
like the kumari puja, the worship of a virgin girl which is
performed at Belur Math - in this manner of kumaripuja she
has to be worshiped. It is with the sentiment of a mother,
with maternal emotions that this worship is to be
approached. If I cannot evoke the maternal sentiment,
however, then feelings of lust arise. And if the maternal
sentiment is there - if the mother takes a child on her lap,
then how could there be lust? In this, the question of lust
458
Baul philosophy
does not even arise. She takes him on her lap, gives him the
breast, walks him around; in this there comes no perversion
of any sort. If one is able to assume the role of the small
child, there will be no corruption.
So if this sentiment of the small child can be called forth, it is
then that one can become a Baul. That means otherwise one
can nor become a Baul. If I call myself a Baul, that would be
wrong. It is the childlike sentiment which one has to evoke that everyone is my mother, I am her offspring. If a son goes
to his mother, if he stays with his mother for two hours, or if
he stays with her for five hours, or for ten hours - it is the
mother with whom he stays. There, he is not going to fall, he
does not die. This is sadhana.
Sadhana, however, is not accomplished in a single day. Sadhana

is brought to perfection not even in a single human life. In order to make
the spiritual fruit grow, in order to reach the stage of utmost spiritual
refinement, patient and effortful striving is required, paired with faith in
the highest quest ultimately to be fulfilled. What is more, the practice of
sadhana continues over many lives through age after age of universal
existence until spiritual success is eventually attained.
To learn this sadhana, one has to exercise sadhana for many
days. Thinking that I have become accomplished at once this is not going to happen. Many people say that,
performing sadhana in aeon after aeon, something remains
unrealized which is carried over to be achieved afterwards.
Just like Hiranyakasipu, just like Prahlada - all the years had
gone by save for five hundred years; so He appeared. Then
Hiranyakasipu gets to see in what manner He finishes him
off. That means all these things which He demonstrates like
this, they are arranged from a higher institution in such a
way that however many days are outstanding, for the sake of
their completion birth is attained. Someone becomes
accomplished perhaps within five years, within ten years,
within twelve years - however much time is remaining, it is
taken over into another life. That means sadhana is to be
practiced in age after age. It does not end. If sadhana is
460
Baul philosophy
being. That means you have not been able to love yourself.
Unable to love myself, unable to realize myself, I am
regarding other people as small or big, as anything - but
perceiving them on the material level. If, however, I could
attain that power - the quest for power: striving for power is
but everything, there is nothing beside. For the sake of
searching for that power, sadhana is being performed.
However many seekers pursue sadhana, it is for the sake of
one and the same power.
Just as an electricity connection, once it is installed, makes
the light burn - like this I can now see that the light is lit but
through one single connection. That means something rests
in it which includes both the negative and the positive, but
they are linked in such a way that they do not fuse. If the
negative and the positive are kept together just like this, then
however they will merge and fuse, that means the line will
burn. But here the two of them do not touch each other, yet
the power comes forth. Thus it needs a skilled electrician in
order to watch out as to where to apply which power in what
manner by way of what connection into what direction. In
which direction to keep the negative, in which direction the
positive - if he is not able to know these directions, then he
cannot get the thing working. Therefore he has to be familiar
with both the negative and the positive.
Sadhana signifies this: sadhana means on what side is the
good, on what side is the bad. If one apprehends these two
things, if one is able to realize that this is darkness, this is
light - if this perception enters a person's mind that this side
of my hand is the outer face, and that side is the inner palm;
on this side there is nothing, on that side things are held;
once I have learnt to distinguish these two things, then I will
not eat from this side, then I will eat from that side - isn't it?
So in order to recognize this, what will the child do? The
child does not know; it is the mother who teaches the child
in what manner to eat - eat this way, take it up, hold this
thing, holding it, eat like this. That which she is teaching
him, teaching and teaching the mother will then show it to
Guruvada
461
the child and say, eat. The child would not be able to hold
the food properly, he would take it up and it slips down. He
cannot do it on his own, so the mother would gradually
guide his hand, showing him how to eat. Once he has grown
up, there is no point in showing any more; he then eats on
his own.
The task of showing, of demonstrating in the first place, however,
is whose task? It is the task of the guru. It is the guru who teaches us
whatever we learn. The child who acquires the basics of life from his
mother - the mother is but the guru; she is the very first guru to be
attained.
Therefore mother and father represent the greatest of all
gurus. There is no guru superior to one's parents. Thus it is
mother and father who guide us to the light of this world. So
if these mother and father are not honored with devotion,
with respect, there will be no deliverance. It is this what the
Bauls keep emphasizing: you should look upon all as the
image of the mother. Doing so, you will be able to
accomplish everything. And you will accomplish it within
all.
What is more, if the highest ideal of love is accomplished
uniformly within two people, so that the one does not persist without the
other, it is then - and then alone - that ultimate bliss can be experienced.
If oneness is thus realized within both of them - he cannot
remain without seeing her, she cannot remain without seeing
him -, then the power of love enters the two people. But if
instead the desire of passion arises -passion is short-lived;
it will be done at a stretch in no more than one or two
minutes, thereafter it is gone. That means this is not love.
That about which Mira says, without love, Nanda ys darling
is not attained - this love is needed.
This love - that is, love in its most refined essence which finds its most
perfect expression in the union of Radha and Krsna, in the confluence of
the two primal universal energies. The capacity to uphold this love rests
462
Baul philosophy
in Radha alone, for she is herself the essence of love - that which is
called the hladini sakti, the energy of conscious bliss.
The one who is able to sustain the elemental cosmic energy,
Krsna - she is Radha. That means such is Radha's power.
This Radha is the guru of love. Krsna was the disciple; the
guru was Radha - for 'Radha's love made him see that the bliss of love lies not so much
in being its constant object as in experiencing what it is constantly to
give love, .. .As such she became Krishna's preceptor in love... '17 - she teaches him love. Why? She is none else than the
mother, the image of the mother. She is the elder one; she
teaches him how to love. That means she teaches him that
which is dispassionate love: a mother cannot teach him any
other love, can she? The mother's love, her affection, her
tenderness - there is no love superior to this. There is no
love greater than this. A mother's love for her son - there is
nothing more excellent than this.
There is nothing that exceeds love in its ultimate state of pureness.
And it is for the sake of experiencing this most sublime essence of bliss
that the Bauls strive through their spiritual search.
It is in order to learn this love, this affection, that the Bauls
pursue this sadhana, and it is this quest which determines
their conduct. Therefore, they have no offspring - at least
not those of earlier times. And the ones referred to as
householder Bauls, their offspring are born prior to the first
sadhana. Thereafter, just as they get to realize that this is not
in accordance with the sadhana- once the guru makes them
understand that you had to bring forth one or two children
for the sake of your family's survival, and now, from here
on you have to stop it -, that means they will stop. In this
regard it is said -
17
Shrivatsa Goswami, op.cit., p. 87
Guruvada
463
Whatever is gone, be it gone;

that which is there, take it by the root strive hard for the one adorned with the forest-flower
garland,
unmindful to worldy concerns...
That means if a river overflows, one has to dam it, has to

secure it with a dam. If one is able to construct this dam
solidly, then the dam will not break. So in this manner, if
there is mutual exchange with the sadgum, if one keeps the
company of the spiritual master - and if my offspring have
been bora, if I am imperfect, then I have to acquire
integrality now. If one pursues sadhana for the sake of
becoming thus whole, then one does turn unimpaired upon
practicing this sadhana. Thereafter, if I think that I need to
have offspring - it will not be possible any more. Why
won't is be? Because then I have become siddha, have
become accomplished That means boiled rice - this paddy,
if I want to grow a rice plant from it, that won't happen.
Why not? Because it has been cooked. Any seed, if I put it
in water and boil it, and if I would bury it in the earth
afterwards, there will be no plant. But if I bury it without
boiling, then a shoot will sprout, and a plant will grow.
In the same way it functions for man through sadhana.If I
say I have two children hence I won't be able to do sadhana
- it is not like this. One can do it. Well, I have been
imperfect; however much has happened that much... - it is
alright That which is there from now on, that you tie up. For
that, it is said whateveris gone, be it... - that which is there,
you take it wholly, with the root. That means you had been
at a young age, had been immature; you were still learning
then and making experiences - it was at that time when this
thing happened to you, alright. An accident may happen to
you. Why? Getting on and on in human life, accidents do
occur - so take it as an accident. You have survived it,
haven't you, it is over. But if you say, having met with an
18
The term siddha is used in the sense of 'boiled' as well as 'accomplished'.
464
Baul philosophy
accident, that your mind has become completely unsettled,
then you have got debilitated; you won't be able to do
anything, you won't be able to get on. You will be finished.
That means one has to move ahead, to advance on the path
of progress: this is the path on which the Bauls proceed.
This is their goal. They do not want to deviate from this
object. Therefore the householder Bauls are still alive, and
they will survive. Exactly in this manner: however many
children have come forth, it is thereafter that you should get
accomplished. Thereafter you do you own tasks. So now we
have to take to these tasks.
For that reason we practice sadhana. We proceed on the path
of sadhana, and at the time of singing we sing. The singing
is a matter of propagation, of popularization; it is the path of
dissemination. Singing is sadhana on the one hand, but
publicity on the other hand - it is both. We are doing both
things together. And accomplishment in this is what? - the
most excellent sadhana of all: if I sit immersed in excitement
while singing. If you can render the song for you own sake,
for the sake of your inner Man - then you obtain the
absolutely greatest, highest sadhana in which you can
become excited in yourself. Then no other concerns of the
world will bother you any more: you are submerging in
yourself. This has to be evoked. This singing is something
separate, and the singing for outer publicity is something
separate. We keep both things apart from each other.
So this singing is needed; the Bauls practice this singing: to
make the Man of the Heart listen. Singing for the Man of the
Heart - this is what the Baul is there for.
Bhava samglta
Intricate sadhanas
Bhava sarneita
Baul song., revolve around a number of tattvas, of thematic

essences expressing the core tenets of Baul philosophy in a most
condensed, yet most comprehensive and at the same time exceedingly
beautiful manner. The quintessential subject-matters include dcha-tattva
(songs pertaining to the mircocosni which is the human body), paratattxa (songs pertaining to the Supreme Being), and bhava-tattva (songs
pertaining to the sublime sentiments of the spiritual experience).
Thematically, para-tatna is followed by bhiva-tattva, and from hhavatatna the thematic emphasis proceeds to guru-tattva, the essence in
which the vital significance of the spiritual master is revealed Bhavaza ttva, the knowledge of the most refined emotions evoked through the
immediate touch of the divine, is born of the supreme transcendental
experience attained once man becomes able to surrender himself to the
worshiped divinity, fully and unconditionally. Translated into terms of
musical experience, of spiritual experience emerging from music, the
process of acquiring the experience functions in which manner?
Somewhat like this: songs in which, singing and singing,
one can immerse oneself in the song, that means one can
completely surrender oneself We Bauls have much music of
this kind. Rabindranath Tagore's songs too are bhava
sarngita in their majority; in these he remains submerged in
his own emotions.
Plunged into the spheres of his own inner being, what is it that
man partakes of once descended to the depth of emotional subtlety? It is
joy - absolutely pure, heavenly joy, transcendental bliss. It is divine joy,
'the joy that is at the root of all creation'1. And it is immaculate joy, fit is
the white light of pure consciousness that emanates from Brahma .
Celestial joy means that which is flawless, the bliss which is
enjoyed by gods and goddesses.
1
:
Rabindranaih Tagore, Sadhana (London: Macmillan and Co., 1914),p,107

ibid
466
Baul philosophy
This ultimate joy of experience, which is most sublime and at the same
time most intense, is called forth through music. Through what sort of
music?
That which we call dhanna samgita - religious music,
spiritual music: that which reaches into dhanna - that which reaches into spirituality, which reaches into the supreme
spiritual experience and makes the sentiment of this experience enter the
human heart. Once the experience itself as well as its intrinsic emotional
essence have been awakened in man, dhanna bhava - the feeling of faith,
of devotion, of pureness and sanctity - rises. Rises how? - through selfrealization.
That is to say, the emotional experience of the Absolute is tasted
as soon as man comes to fully realize his true inner self. Once ami, once
the human self is discerned in its entirety, how does the ensuing
experience manifest itself in terms of man's emotional reaction? Having
apprehended the inner divinity that dwells at the core of his heart, man
intuitively longs to worship this divinity by means of any one
sympathetic sentiment stored in his emotional treasury.
The real nature of ami, of the self having been realized in
full, then, in order to worship this self - just as one arranges
flowers on a tray with offerings, plucking them to fill the
tray, in the same manner one collects all these various kinds
of flowers resting within the heart: faith, devotion, love,
affection - whatever is there - so as to prepare an entire
basket filled with them. Having done so, one offers these to
the divinity of the heart who abides within the heart: to this
divinity one presents them.
What does the act of offering signify? - surrender Offering the flowers
of the heart to the divinity of the heart implies nothing else than to
surrender one's entire self to the Supreme Self, to the Supreme Divinity.
This offering means - oh God, without Thee I have none
else. Thou art my everything. I can recognize Thee, but I
know none else. Thou alone art true in the world, everything
else is false.
Bhava samgfta
467
This offering, which is the supreme, the ultimate and most

complete offering man could ever render to the divinity of his heart, is
performed in the heart, and it finds its most charming articulation in that
medium of human emotional expression which is bom from the heart of
man: in music. For this reason, it is through their songs that the Bauls
surrender themselves to their revered divinity, to the Man of the Heart.
The inspiration for the songs is thereby received in the act of surrender
itself- that is to say, through the sentiments and emotions called forth in
the process of surrendering oneself to the Divine Being. And it is this
sublime emotional experience conceived by those capable of fully
surrendering themselves which endows the Bauls1 songs with their
unique spiritual beauty and meaningful profundity.
Therefore they would then tie together this music and the
melody, and conjoining these two components, the words
would be so beautiful, so full of inspiration and deep
thought that upon hearing those words one would feel one's
head bowing down.
In order to arrive at a stage where such utmost spiritual
expressiveness is accomplished, however, a striver needs to toil hard in
pursuance of his spiritual quest, and it is only once perfection has been
reached, once the goal of the spiritual journey has been attained in the
manifestation of transcendental bliss evoked through the ultimate
spiritual experience that the essence of this experience can be voiced in
song. Articulating the essence of essences through the medium of a
simple song signifies nothing short of expressing the inexpressible, of
uttering the unutterable, of describing that which is beyond description.
Yet it is exactly this, the task of acccomplishing the unaccomplishable,
which the Bauls bring to fruition in their songs in a most delightful and
unequalled manner. What is it that enables them to fulfill this most
intricate task? It is spiritual accomplishment gained in the course of
practicing sadhana with earnest effort and unrelenting patience. Spiritual
perfection, therefore, must be reached before the first song can be
verbalized.
For this reason they would write these texts once their
sadhana had become accomplished; then they would
468
Baul philosophy
compose these songs. Upon writing they would say,
whatever I have done, whatever I have said, whatever I
wish, whatever I dislike - it is all in Thee. So me - me is an
excuse. Doing away with that excuse the striver says, oh
Lord, it is at Thy feet that I am surrendering this self of
mine. My end is Thy feet, that fair-complexioned pair of
feet. Whatever deity Thou art, be Thou any deity
whatsoever: be Thou a human being, or a deity, or be Thou
whichever deity, that means be Thou a deity belonging to
whichever caste - well, if one were to think in terms of caste
then all this does not stay; yet - 1 know nothing apart from
Thee, I have surrendered my all.
Surrender constitutes the most imperative prerequisite to evoke

the ultimate spiritual experience and to sustain the sublime emotions
called forth by the immediate contact with the divinity. Without the
ability to surrender, the finest essence of transcendental sweetness
cannot be tasted, let alone expressed. Therefore, the sentiment of
unconditional surrender must be made to enter the heart of man so as to
enable the spiritual progress and to facilitate the emancipation of the
human soul Once the spirit of surrender is revealed within the heart and
begins to prosper, once man's desire to deliver himself entirely to the
beloved divinity grows powerful and intense, how does this allencompassing devotion manifest itself?
Once this subtle feeling gains severe strength in a person's
heart, what does he do then?
This human body becomes not house nor home there is rain-water in front of the house,
not disappearing even while it is day.
That means so much has been provided within me that Thou
dost not make me fulfill this task. Do accomplish these tasks
through me as the vehicle. - So once this confidence has
risen in a person that He can accomplish it whereas none
else would be able to do so, once this conviction has settled,
then that person will ftilly deposit his faith in Him. Trusting,
he will surrender himself with his entire being. Well, and
Bhava samgita
469
now what is he doing from there on? In terms of bhava

samgita, it is then said he has become steeped in emotion.
Reaching the state of complete surrender, a person thus sated with
devotion becomes profoundly engrossed in the sentiment of
transcendental bliss that emerges once the indwelling divinity has been
awakened within the heart and the divine vision manifests itself before
the inner eye. It is upon thus establishing the living presence of the
Supreme Divinity at the core of his heart that man enters into mutual
interaction with the Divine Being. Absorbed in reciprocal dialog, man
remains with his inner sensor tuned to the wavelength of the Infinite so
as to directly receive the message emitted from the universal reality - the
message which is sent out from nowhere else than the human heart
where the Supreme Being abides. It is therefore with his own heart that
the striver converses.
Submerged, keeping himself within himself - within his
inner being -, he is then able to talk with the Man of the
Heart. It is then that he leads these conversations with the
Man of the Heart, that means then it is said The heart's dialog with the heart happens
when I proceed alone on thepatk
When he walks alone, without company - then there will be
conversation with Him. When he sits alone - then there will
be conversation with Him. When he settles down to do
something else - then he will converse with Him. That
means except for Him, there will then be nothing else. That
means two people's conversation among two people: mutual
dialog between two persons is established. Dialog being
initiated, what is it that emerges thereupon? Then it becomes
visible that there is giving and taking between the two of
them, mutual giving and taking, mutual interaction,
interchange.
Mutual interchange between the heart and the heart, reciprocal
interaction between man and the divinity of his heart constitutes the
basis upon which the transcendental message is received - the message
470
Baul philosophy
that carries the directives given out by the Supreme Divinity to guide
man on his spiritual journey and to make him find the correct path
towards accomplishment of his ultimate quest. Who is it in the concrete
who conveys the divine pronouncements from the realm of the
incapturable to the level of tangible human perceptiveness so as to make
their meaning comprehensible to the human mind9 The cosmic
messenger rests in man himself: it is his own heart that speaks, the gum
of his heart - that guru of the heart, the wishmg-tree. The guru of the
heart then tells him, do this, proceed on this path, doing so
your task will turn out most excellently; but don't do that, if
you do so you will end up on the wrong path.
Instructed thus by the guru of his heart, the dedicated stnver who
has surrendered his entire being at the feet of the divinity apprehends the
divine origination of the directive and recognizes its spiritual authority.
hence he advances fully in accordance with the advice received from his
Divine Master. Whatever the indication, exactly in this manner he will
approach his tasks, perfectly in the same way he will move ahead on his
course and proceed towards his highest goal Advancing and advancing,
where does the seeker thus arrive?
Proceeding on and on and on and on, one day he has settled
on his seat. He has settled down in such a manner that he
would not leave for anywhere, would not go anywhere. The
retreat where he settles - at whatever akhra he got to sit
down, amid this very akhra he would take his seat as in a
house. Sitting and sitting, sitting and sitting, his soul unites
with the Supreme Soul. Once this union is accomplished,
then it is said - from the melody to music, from music to
samadhi, from samadhi to nirvana: then, he has reached
nirvana. So once he arrives at nirvana - nirvana sadhana
means that there is no more need for anything else. There,
just the way the waves of the ocean sway - it is the ocean
who watches it. Their joy is witnessed by the ocean alone;
none else can see it, So the joy of the ocean, the joy within
the ocean - it is a tremendous joy. The ocean keeps talking
all to itself. The language spoken by the waves to each other,
Bhavasamgita
that language is known just to them. And it is there where
the stnver then arrives. Then, having settled right there, he
can quietly see that he is perambulating around in the vast
ocean, that means he is roaming about.
Thus once he moves within the great ocean, what is it that he
gets to see there0 Everything in this immense world he
realizes as being abound writh water. Everything is
permeated by water. In this fullness of water he can
recognize some lotus flowers blossoming. Now he has
found the lotuses. Within the lotuses, he sees any one murti;
any one image he thus obtains, perceives. That means in his
inner emotions, bhava - this is bhava samgita, isn't it, so he
can then thus evoke this vision within his indwelling
sentiments. These divinities - whichever deity I like,
whichever deity you like, whichever deity he likes, all deities
one by one can then be seen by him within that flower while
he remains sitting. The flower emerges, and within the
flower - as he gets on practicing sadhana within the flower,
he then sees the flower's blossom. He then recognizes the
location of the respective lotuses, of those six lotuses that
exist in us, and the one hundred lotuses that rest on top of
the head; here (in the uppermost bodily region) he can see
one hundred lotuses. That means immersed in this bhava,
submerged in this sentiment he can discern them as each
resting in its respective place. They expand themselves one
by one; whatever is the matter of any one lotus flower's
heart, these matters they spread out, they speak out. Within
the body, moreover within the head once all of those one
hundred lotuses come to bloom, the striver can then vision
thousands and thousands of divinities. Seeing a thoasand
deities, it is then, from within that that he watches, that
means he is then not able to perceive anything else.
Having watched the body for that long, now watching the
lotuses, it is within the lotuses that he remains. Now after
reaching the inner spheres of the body, he realizes
everything with regard to the nature of the self; he has then
become blended in it. Mingled, then he does not go
471
472
Baul philosophy
anywhere else from there - that means the bhava, the
sentiment then roams about in him. So once arrived within
the bhava, those people's music would be of what kind? one by one, garlands are strung: the striver begins to string
the compositions in the way of a garland. That means
stringing them like a garland he then thinks of presenting
this garland to his God. Making the lord wear the garland, it
is then that he derives the benefit of extreme pleasure, of
utmost satisfaction. Prompted by this gain of highest
gratification, mahabhava - the most refined yet exceedingly
intense sentiment of spiritual experience - is attained. Then
the song of mahabhava says I see the universe pervaded byKrsna the image of the foremost companion
(adorned with) peacock feathers;
there is free commingling in the dark form.
While my eyes remain enchanted
emerges in the heart the sight ofKrsna of someone blue-necked;
an intense sentiment arises,
the witness of existence remaining engrossed.
Then, once he has become wholly engaged, once the sole
witness has become fully absorbed - who? The Creator who
has brought forth creation, He remains engrossed. The one
who has endowed the water of the ocean with the waves He is with them. He is their witness, only and alone. That
means it is there that the striver has thus reached
Intricate sadhanas
Man's most valuable spiritual property is the treasure that rests at

the core of the human heart: the human self, that is, the extension of the
Universal Self contained within the microcosm of the human body. It is
for the sake of apprehending this sought-after reality revealed through
his own inner being that man readily accepts any hardships on the road
of his spiritual journey, and it is upon realizing this very same
Intricate sadhanas
473
indwelling presence that attainment to the Supreme Being turns real.

Aware of the immense value hidden in his inner riches, the responsible
striver takes utmost care to ensure that the treasure is not disclosed lest it
be seized and taken away by an envious outsider. For this reason, the
Bauls remain cautious at all times as to not unveil their priceless
treasure, nor divulge any aspects of the sadhana aimed at sustaining this
invaluable worth. Remaining on guard, caution is all the more imperative
for the Bauls being no recluses but rather abiding at the hub of the
present world, mingling and mixing with all.
Just as it is said, I shall dwell amid all, yet I will not dwell
amid anything. I shall roam about in all places, I shall reach
every place, I shall talk to everyone, I shall mix, I shall
converse with everybody - but that which is my very own
property, this I will keep away from everyone, this I will
keep aside. Why? If someone else gets to see this extremely
precious property of mine, or manages to recognize it, then
he might perhaps grasp it by way of contemplation, or it gets
stolen, or I suffer its loss in whatsoever manner - this would
happen. So in order that this may not happen, one has to be
on the guard and to watch out to all four directions, with
firm faith in one's heart.
What does watchfulness imply in the concrete? How is vigilance
practically accomplished? - through non-attachment, through a
completely detached attitude which allows the striver to submerge
himself in the material world with all its trivialities and mundane trifles,
but without any inferior motives sticking to his mind.
Accomplishing this act of safeguarding, it is then said, I
shall abide amid all, yet I am not going to remain amid
anything: this unattached attitude is then gradually evoked
within a person.
Once non-attachment is accomplished, once a seeker has acquired
an inclination characterized by indifference to meaningless concerns,
which is the step to be taken next on the spiritual path? Then, the striver
becomes able and eligible to search for the essence of essences, for the
sweetest of sweet resting at the bottom of his very own heart. This
474
Baul philosophy
quintessence of cosmic sublimity is of what kind? It is the nectar of

experience, the most refined transcendental fluid which is apprehended
only at the time when it appears within the human body. The striver's
task, therefore, is not to just simply discern his innate treasure, but more
than that to recognize the proper moment once this innermost essence is
revealed within.
That is to say for a flower comes a specific time when it
carries nectar. Nectar, however, is not always there. All
flowers blossom, but nectar in fact appears only once.
Nectar coming forth once, that flower perhaps closes and its
petals fall off, making it perish like this. Hence at whatever
time it gives nectar, in order to procure this nectar a bee is
needed: a heart like that of the bee. What does a bumble-bee
do? He drinks from one flower; having finished, however
much he obtained, that much he has taken, and he goes on
again. He does not keep anything in any other place, he eats
it all by himself. He takes the nectar and drinks it, however
much he got to drink - then he needs nothing more but
remains in that very place. Afterwards what happens? The
flower closes; he remains inside. Thereupon the flowerpetals open and fall off, then he gets liberated and continues
on his journey. That means drinking that much of nectar he
has become fulfilled. Completely satisfied, he remains
immersed in it.
So the Baul is of this kind. Baul sadhana is of this kind: the
nectar that rests at the core of the heart, to drink this nectar.
Drinking again and again from this nectar, one remains free
within it. And at all times one has to watch out that the
flower does not dry up. Up to here goes the Bauls1 task.
However, the Bauls would say that if you become attached
in this, and drown in it, in that case you will no more attain
to yourself. So what would they do then to always protect
themselves? The guru of the heart says, sadhu, be cautious:
time and again they keep vigil. Why do these seekers remain
alert? Because if you go once more to acquire nectar - the
process of acquiring functions in two ways. One is the
honey-bee who collects the nectar and constructs
Intricate sadhanas
475
honeycomb cells to stock up with nectar. Thus accumulating

the nectar, these bees think like householders, great
householders: the nectar having been preserved, their
children will eat this very nectar once they grow up. And the
bumble-bee wants to eat himself, to remain excited himself.
So the two of them represent two distinctive characters: one
gathers the nectar, drinks himself plus keeps it in stock so
that his future children will partake of it - before that,
however, other people come and take it away, like this it
happens. Most of the honey that we eat has been procured in
this way: the bees keep the nectar for the sake of their
children, but we steal it and sell it among the people. This is
how it functions. Those who are thoroughgoing sadhus, on
the one hand, would eat and leave it at that, whereas those of
the householder type would return to build up a stock,
thinking ahead - while remaining all the more cautious lest the painstakingly
accumulated stock is taken away by greedy thieves.
Whether the nectar is procured and eaten as by the bumble-bee, or
whether it is gathered and accumulated as by the honey-bee - in both
cases, non-attachment is most imperative. Those who are unable to stand
the test and to remain unattached while inwardly excited do not qualify
for the ultimate experience. Once a person becomes addicted to the
object of his joy, joy itself will not remain, for joy is met only in
freedom, not in the bondage arising as soon as involvement grows
strong. Therefore, in order to avoid being tied by the fetters of
attachment, what is it that one has to be careful about? Whatever one
does, wherever one moves, in whichever activities one engages, it must
be done in such a manner as to not become implicated in it For trapped
in the snares of mundaneness, it is within the mundane that one remains
bound, and there is no way to ensure liberation so as to rise above the
ordinary. That is to say, the unattached sentiment is then no more
attainable.
476
Baul philosophy
So how does one adopt an unattached attitude?
It is indicated at various points in our songs. Just as
Ramakrishna Deva says, if one is like the eel, entering into
mud without any mud sticking to the skin - if you have
acquired this ability, then you can move in the mud. And the
Bauls say The way my braid is, like this it will remain;
I shall plunge into the water, splash waterthe water, though, I won't touch.
I come and go.
I shall steep in the water, submerge the water though will not meet my skin.
That means she then says I will do everything -1 will cook, I
will serve the food, I will eat, but the cooking-pot in which
the food is being prepared, this I will not touch. So how is
such a thing possible? - this is what one would have to learn.
To learn this, you have to go to the Bauls. And this is the
sadhana which the Bauls are practicing.
In order to learn and effectively exercise the sadhana determined

by non-attachment, faith and devotion, paired with firm confidence, are
absolutely indispensable. Without these vital mental qualities, spiritual
success cannot be attained, for it is their intrinsic energetic potential that
enables the striver to proceed on the path of sadhana with single-minded
perseverance. The one who lacks spiritual consistency, therefore, is not
bound to carry his endeavor to perfection. Devotional fervor in onefs
spiritual pursuits must go along with certainty about their ultimate
fruitfulness in order to make the effort meaningfiiL And it is from there
onward that the Bauls1 most indicate sadhanas are accomplished.
From here on we proceed to yet another component of Baul
sadhana, which is sarva sadhana - entire sadhana, Sarva
sadhana means I obtain accomplishment in a certain aspect
of sadhana by using another person, but while deceiving that
person. Now the one who deceives is not very good at
Intricate sadhanas
411
sadhana. In this sadhana, die majority of people encounter

destruction. Those, however, who do not practice it for the
sake of gaining something but rather with the intent that I
become accomplished, and the other person too becomes
accomplished - in that case it will last for many days, and
one can bring this sadhana to perfection.
Spiritual perfection, accomplishment is attained in what manner? by way of preserving one's indwelling spiritual property with utmost
firmness and vigilance. An accomplished person, therefore, will stay
replete and unimpaired for as long as his physical body persists, and his
mind remains free from all strains of possessiveness, beyond the realm
of giving and taking, apart from any aspirations of earning and
imparting. Whatever much he has acquired, he will sustain it in an
economically managed and orderly manner, and at all times he would
have his eye on this most valuable treasure of his lest it be destroyed or
lost on whatsoever account It is with this aim of protecting the priceless
worth within that the striver watches out Concern about loss, about
depreciation and destruction constitutes the principal safety factor for
man's spiritual emancipation, which must be kept intact so as to ensure a
healthy amount of cautiousness to uphold the spiritual property. Why is
it most imperative to constantly guard this property?
Because if it gets lost, then this our treasure, the property of
the guru - this treasure would be destroyed. So if I am able
to keep the treasure which is the gunfs property close, if I
am able to maintain it flawlessly so that it does not become
damaged in any way, so that it would not suffer any injury if I can sustain it like this, it is in that case however that the
highest and most excellent profit of Baul sadhana is attained.
And in order to accomplish this benefit of superior
excellence, one has to prepare the mind accordingly.
Mind and heart must be readied in advance if sadhana is to be
approached with the proper mental attitude and inclination. What is
more, it is the striver himself who must take pains and toil hard to duly
prepare himself, for readiness cannot be bestowed - it can only and
alone be acquired by way of a seeker's own individual effort. Whoever
intends to proceed on the path of sadhana, it is him himself on whom
478
Baul philosophy
rests the onus of clearing the path beforehand. If a striver is himself not
eligible, then there is none else to make him eligible; there is none else
who can turn into an accomplished seeker a person unable to sustain in
himself the qualities by which accomplishment is called forth.
If he is not ready himself, then however none can make him
a sadhu. It is me myself who has to be the sadhu. It is me
who has to contemplate, it is me who has to take the trouble.
If I am not taking this trouble myself, then nobody will make
me achieve - for nobody can take man to the destination of his spiritual quest: the
ultimate goal must be reached out of any one individual's own personal
effort. That is to say, it is on our own feet that we have to complete our
spiritual journey; there is no other vehicle to give us a lift to the aspired
destination.
Which is the qualifying factor that enables spiritual progress? It is
discipline - mental discipline, steadfastness of mind, determination to
take the spiritual search ahead so as to bring it to fruition. Discipline
implies firmness with regard to the timing of the spiritual practice:
whatever time has been reserved for the execution of sadhana, it is this
timing which has to be observed and maintained unrelentingly.
You may stroll around the whole day, do whatsoever, mix
with people, do anything - you don't need time then. But
between three and five (in the morning), from three to five this time must be preserved. At night everyone goes to sleep,
everything in the surrounding goes into retreat: at this time
one has to start. So from three up to five, these two hours
one should fully dedicate to oneself.
Beginning one's spiritual exercise in the early morning so as to fit
it into the two hours between three and five o'clock suggests on the one
hand an ideal spiritual environment in which outside interference and
disturbances are kept to a minimum, while on the other hand it requires a
considerable amount of inner determination and self-discipline
alongwith readiness to sacrifice convenience to a certain extent.
Intricate sadhanas
479
That means we have to renounce sleep. While sleeping there

is often quite much of enjoyment, so this enjoyment must be
given up. Having done so, having abandoned laziness, then
one turns to one's own task - to the task which is our sole
task. Eating, dressing up, enjoying, indulging in vanity - this
is not what I have come for. I did come for the sake of this
property equipped with which I arrived: to look out for it, to
get to know it, to watch it in an agreeable manner, and upon
seeing, to converse with That One.
The genuine seeker's flow of thought moves in this very
direction: to strive for his inborn treasure for whose sake he has taken
birth in the realm of humans, and realizing this most precious spiritual
property of man, to hold it securely in the repository which is the human
heart. A honest striver cherishes no other thought apart from the
constant vision of his noblest goal, and remains unaffected by the call of
material attractions.
He is not bothered about acquiring wealth, about house, car
or land property - these do not become relevant. In him
prevails this one concern: the property with which I have
come, have taken birth - so the one who made me come, and
the property which is there within me, to just realize this
very thing, to get to know it, to love it, and to maintain it
orderly in a proper manner.
To maintain the highest spiritual treasure in a suitable manner implies
cautiousness, vigilance: man's ultimate property must be kept in such a
way as to prevent any kind of harm or injury from being inflicted upon
it. Why is caution most vital and imperative? Once harm, once injury
arises, man's spiritual riches become damaged and prone to destruction.
Therefore, in order that loss, that destruction not be incurred, selfcontrol must be exercised at all times.
What does self-control demand in the concrete? The first and
foremost requirement is to refrain from excess: whatever one does, it
should be done moderately, in some measure.
480
Baul philosophy
One has to always keep in mind that there should not be too
much sleep; too much food is to be avoided, too much selfexhaustion is to be avoided, too much enjoyment is not
desirable - that means there are many things that have to be
gradually renounced. Doing so, slowly and steadily these
things are brought under control.
Once control over one's basic needs and desires has been established,
what ensues? It is then that man's inborn enemies, the sadripu, are
gradually subdued and man is able to hold their intrinsic functioning in
check, thus maintaining the senses under full command.
That means if I say I am going to keep my eyes open, I am
not going to sleep now, then this sense of mine will be
unable to do anything else. Those senses must be properly
contained. That is to say these nine enemies have to be
restrained in such a way, just as I am now not going to
release the breath, I will hold it back: that means it comes
within control. I am not going to speak, I will not say
anything, I shall remain silent: that means this (agent of
action) listens to my order. I am telling the ear, don't listen.
The ears - there is so much fuss and uproar around,
everywhere, in all sorts of appearances, but is does not touch
within me, it does not enter. That means I have been able to
exercise control.
The stronger the perceptive force, the more powerful the agent of
action, the greater the benefit once it is brought under control. As soon
as command over the crucial bodily functions has been gained and even
the mightiest motivating forces are effectively subdued, minor
stimulative agents become controllable all by themselves. That is to say,
once the major functions are realized and mastered, a person would be in
a position to automatically control his whole body. In that case,
whenever whatsoever desire arises, he will not give in to that desire no
matter how forceful it might be, and once the most pressing urges have
become manageable, the mind is all the less prone to turn towards
subordinate impulsions.
Intrica te sadhanas
481
How is self-control established in the first place? - by disciplining

the inherent enemies represented by the ten incentive agents immanent in
each and every human being, that is, the five forces of perception and
the five forces of action that fiinction in conjunction with the nine inlets
and outlets of the human body. Just as the vital breath enters and leaves
the body, coming and going, in this manner the life-sustaining agents
rest within man's entire physical being, spreading through every single
vein. Given their all-pervading and inevitable presence, mastery over the
senses and intrinsic stimuli is imperative for man in order to gain
authority over both his mental inclinations and outward actions. The
inner agents, therefore, must be fastened and restrained in such a way as
to ensure unmitigated power of command, and man's task is to maintain
control in his own hands to such an extent that whatever order he
passes, exactly this order will be carried out by his inborn enemies.
The process of exercising self-control, however, requires more
than merely the striver's own firm determination. Self-restraint can only
be learnt under the guidance of an extremely expert and knowledgeable
spiritual master, of a fully qualified and skilled gum. It is once the gum
is able to train a disciple competently that the disciple will himself
acquire the needed skill - that is to say, if the gum possesses the capacity
of readying the disciple properly, then and then alone the disciple will
become eligible to master the aspired task. A striver thus has to watch
out for a self-controlled master, for it is a self-disciplined guru who can
produce a self-disciplined disciple. It is a self-restrained gum who is
competent to instruct a seeker in the art of self-restraint. But the one who
himself lacks the controlling ability is in no position to teach it to others.
Why is it so?
There are many covetable things - many things for eating are
there, so I may very much desire to each this or that.
Beforehand, however, I tell myself you have already eaten
this, you don't need it. Initially I may be inclined towards it,
I may want to eat it - but I won 1 ! This is control. The energy
of controlling has to somehow be acquired. Once this has
been accomplished, then I would be able to realize that my
inherent enemies by and large are acting for my sake.
482
Baul philosophy
It is once the inborn enemies have been won over so as to unfold

their constructive powers that man becomes able to subdue not only
minor desires, but to control all instincts including the most powerful
major impulses.
There are some things that spring up very forcefully, just as
the natural call which is there. The call of nature may arise
rather pressingly, resulting in an urge to pass water, that
means it is so overwhelming that it appears to me if I do not
do it I will die. But then I would say, no, it won't be. That
means control has been achieved: I will not do it, alright, and
it gets normal again. That means what a tremendous power
is this - intense to such an extent that not giving in to it I feel
I would not survive, yet I am not relenting, I am not going to
do it. Having firmly fixed my mind, having made it strong,
that means doing it is out of the question for me, and I do
not want to do so either. That is to say I have brought it
under control And once I am able to control such an
enormous thing, then, other things come into line
automatically.
In order to control immensely powerful forces, ascertaining one's
objective beforehand and adhering to it with unmoved firmness
constitutes an absolutely indispensable prerequisite. Once unremitting
determination has been established and a seeker's mind remains
purposefully fixed at his pre-decided goal - I am doing this, I am
proceeding like this, this is my definite resolve, this I will do -, once
such resoluteness is attained, it is then that the aspired task is brought to
fruition. If, however, decisiveness in one's approach is not achieved and
the task is consequently not performed with the needed steadfastness, in
that case accomplishment remains illusive. In that case, spiritual
perfection can never be obtained.
Determined decisiveness and single-mindedness require selfconfidence, faith in one's own ability to achieve the goal aimed at. The
conviction that attainment is not only feasible but more than that is
indeed meant to turn real must be sustained at all times. Self-assurance,
paired with firm trust and solid belief form the basis upon which a
striver steels himself for the path ahead. Making oneself resolute, that is,
Intricate sadhanas
483
inwardly powerful and resistant, is essential in order to remain immune

towards outside influences so as to not yield to their emotional impact.
One has to be very strong so as to not be affected easily.
Someone weeps a little, sheds a few tears and already I have
become soft - this won't happen. One has to be stem. Then,
once one attains stiffness in the matters of sadhana, all other
affairs become easy. Thereafter, once I have mastered
control over everything related to the process of sadhana, if
somebody were to cry then, you give him some consolation,
give him blessings, comfort him, calm him down - but you
are not going to drown in it. You are distancing yourself
from all that. That means sadhana implies keeping oneself
uninvolved.
Sadhana implies moving oneself apart from everything so as to
not become implicated in anything. Sadhana implies keeping oneself at
distance from everyone so as to not become attached to anyone. Sadhana
implies turning away from greed and possessiveness - the principal evils
that prevent an unattached attitude and thereby obstruct the path towards
spiritual freedom. Non-attachment is achieved by raising oneself
emotionally above the level of the petty joys and sorrows pertaining to
one's material surroundings so as to not allow trivial issues to enter the
mind and touch one's inner being. And it is by way of no other mental
tool than self-discipline fhat the process of uplifting oneself is
accomplished.
Whatever aspect of life calls for control, whatever task requires
self-restraint, it is by mastering this very task that sadhana is practiced.
Self-discipline, once established, enables man to fully understand the
intrinsic workings of his body, as a result of which he is in a position to
effectively apply these inner functions to his spiritual exercise.
Such as our sadhana directed at breath-control; this is aropa
sadhana. This aropa sadhana is executed by way of
inspiration and expiration, in the process of which I would
imagine looking at the time on a clock. I am watching the
needle on the dial while inhaling the breath on the left side for as long as it keeps coming, that means it is now nine
484
Baul philosophy
o'clock. Once I get on to proceed to the right side, then it
would be ten o'clock. From here on, one has to see from
which direction the breath comes for how long. That means
full control is achieved, comparable to the dial of a clock.
That is to say watching the breath on the dial of a clock, one
gets to recognize what time it is - twelve o'clock, or one
o'clock, or six o'clock, three o'clock; this comes up
automatically.
The dial of the inner clock is discerned in what way? - through habitual
practice, abhyasa. Abhyasa yoga, exercising one's inner controls, is
most essential in order to accomplish self-discipline and to attain
command over one's mental and physical faculties.
In our Gita it is stated that abhyasa yoga constitutes the most
beneficial form of yoga. Why? The reason is, whatever task
is not being done - cannot be done - by humans, it is this
very task which I am going to fulfill Mastering it, I wonder
why it should not be possible. This means nothing else than
sadhana. One has to get accomplished in this very aspect:
yes, 1 will be able to do this.
That is to say, faith and firm trust in one's own mental and
spiritual capacities constitute the fundament upon which sadhana is
performed and ultimately brought to perfection. More than that, faith
itself is sadhana, for no spiritual practice can be carried out as long as its
vital ingredients - sturdiness of belief, inner strength and self-confidence
- are absent.
Hence through faith the object is attained, reasoning places it
far away- if I were to argue, then the aspired ends, one by
one, one after the other are talked out and move beyond
reach.
Wherever doubt prevails, in that place, arguing and arguing the actual
goal is talked away and what remains is nothing but vain theory.
Therefore, in order to preserve one's highest quest and bring one's tasks
to fruition, doubt must be removed and faith installed. Faith signifies
what? - the conviction that whatever task one approaches, its success is
potentially accomplishable. Once a positive certainty with regard to the
Intricate sadhanas
485
viability of the aspired aim has been established in a person's mind, the
task of achieving this aim turns as such rather easy. Once a striver
becomes convinced that his efforts are truly practicable, that the
destination towards which he travels on his spiritual journey is real and
reachable, it is then that he is indeed bound to reach, to succeed.
For this reason, any spiritual effort must be approached positively
and constructively, that is to say, with the faith and the knowledge that
the accomplishment of the effort in question is beyond all question. The
spiritual goal must be known as real, as true and realistic, and as feasible
once the needed control is mastered
The sages and seers of ancient times acted exactly in this
manner: very slowly, very gradually and step by step, one
after the other, they brought the various functions under
control. Just as whatever is necessary in order to drive a car:
where to operate the gear, which gear to use at what speed once this knowledge is acquired, now where to set the foot
on the accelerator, where to set the foot on the brake; once
this knowledge is obtained, then a driver's skills get
established by and large. And being an experienced driver,
one has to look after the car's sound in its entirety: from
where comes how much sound, what kind of sound; which
is the sound of the wheels - are the tyres pumped up or not,
is there enough air in them or not? - that means, one has to
gather the full experience with all this. The one before whose
eyes rests the entire car, he is the number one driver.
Who is this most competent, wholly qualified driver to take us to the
destination of the spiritual journey? He is the one who is completely
familiar with all the intrinsic workings and fiinctionings of the human
vessel: he is the spiritual master, the guru.
The guru is tê number one driver. This driver demonstrates
in what manner a car is to be handled - when the foot is to be
placed on the accelerator, in which place the brake is applied,
into what direction the car is to be maneuvered in order to
avoid an accident, or how the car should not be overloaded,
how it should be made to run in a well-guarded manner -,
486
Baul philosophy
that means the sadguru is absolutely indispensable. The one
who knows, who has already been driving, it is him who
sets the car on foot. But if I am unable to drive, then the car
entraps me and there will be accident. Therefore, one has to
go to those who are knowing, and to learn from them.
Learning, however, must go hand in hand with inner

determination, with a strong spiritual resolve. The seeker has to ascertain
his exact goal before commencing with any spiritual practice, because it
is only once he has become clear in his mind about the direction to be
taken that he would be able to proceed on the path of sadhana. Having
defined his most urgent and most genuine task, and having fixed his
mind on it with singular firmness, the striver decides for himself that he
is going to accomplish this very task.
This is what one has to sort out beforehand: what do I want
to do? Do I want to practice sadhana, or do I want to know
about sadhana, or do 1 want to do business with sadhana, or
do I want to pursue sadhana for the sake of showing off in
front of the people, or do I want to write some book on
sadhana and do business with it? - these questions one is to
resolve in one's mind beforehand. Having taken one's
choice, it is then that the task is taken up.
So which is the real task, which is the task that leads a striver to
sincere fulfillment once it is accomplished? Which is the task whose
completion evokes lasting bliss, persistent joy? The true task is the task
inspired by the desire for vision of the sought-after divinity: for
permanent vision, not for the glance of the moment. It is the task aimed
at realization in its entirety, the task whose accomplishment signifies the
perfect merit of sadhana. Complete realization is nourished by the quest
for the highest bliss, for joy whose immenseness and intensity exceed
all ordinary joys, reaching out to the strata of the infinite. This bliss is no
fugitive bliss, its joy is no partial joy: it is joy in its perfect fullness undivided bliss, unending bliss, entire bliss. And in order to obtain this
joy of joys, the ultimate essence of blissfulness, one needs to perform
sadhana and bring one's spiritual practice to perfection. Unless
accomplishment is attained, this supreme bliss does not come forth.
6nce bliss emerges wholly and the seeker aspires to partake of this most
Intricate sadhanas
487
complete bliss, he must have gained spiritual maturity in order to reach

out to the utmost experience, for otherwise this experience does not
arise.
Accomplishment, however, is not evoked in a single instant. The
path towards spiritual perfection is lengthy and requires the striver to
move ahead gradually, step by step rather than in just one go. Progress
is made measuredly. in portions, so as to enable a continual and
systematic advance. The necessary steadiness is thereby achieved
through self-control as the vital factor to block out overindulgence,
which represents the principal cause for set-backs on the spiritual
course.
Eating little is alright. If I were to take powerful food, what
follows is symptoms of surfeit - that means dyspepsia, I
cannot digest; that means like this one rums one's body.
Then what succeeds? - there will be sleeplessness, there will
be pain, the body will feel uneasy, one won't be able to get
oneself going; then one's inner being will become restless.
That is to say, this ordinary item of greed did result in what?
Well, it has pushed the whole body into a different direction.
Therefore one has to gain control, to exercise control over
one's eating habits - that much I am going to eat, and that
much 1 am not going to eat; I will eat only up to the point of
that which is necessary for survival. Eating this much my
body will survive, alright, I will eat that much, but not more
than that. Whatever is in surplus is superfluous. One has to
eat while maintaining a certain need, while maintaining a
certain amount of hungriness. That means my stomach feels
hungry, yet I won't eat any more. I will give it a rest for a
while. That means some appetite remains, which one is not
going to fully gratify.
Why not? Because any physical desire, as soon as it is fully
gratified, leads to satiety rather than satisfaction: there is no gratification
for as long as the desire remains unfulfilled, and once it is fulfilled, the
resulting glut arouses sickness and remorse. Therefore, self-discipline is
most essential to avert the pangs of unsatisfied greed in the first place. A
person who overeats will feel nauseous at the very thought of food, but
488
Baul philosophy
the one who retains a healthy amount of appetite, of hungriness, remains

enjoying the food whenever he partakes of it. For as long as restraint is
exercised and indulgence beyond measure is avoided, man is able to
sustain his physical and mental fitness. To remain moderate in one's
physical demands is essential in order to pre-empt the negative reactions
prompted by excess. A striver's task, therefore, is to arrive at fulfillment
gradually rather than to exhaust himself at once only to meet with
disappointment
Once fulfillment has been attained and the object of the spiritual
search turns real, what ensues? It is then that a person harvests the fruit
of his earnest effort and is rewarded with the benefit of accomplishment.
Then, such a person enters a state in which calm and joyfulness prevail
at any time and under any circumstances.
Then, not having eaten he will be happy, having eaten he
will be happy. Having obtained something he will be happy,
not having obtained it he will be happy.
That is to say a person thus at peace with himself moves beyond the
bounds of joy and sorrow, he raises himself above the limits of pleasure
and pain. Then, a person acquires the emotional freedom of a small
child: unmindful purity, unconcerned happiness devoid of any strains of
petty egoism. An accomplished seeker, a person who has achieved
spiritual perfection turns into a small child at heart, permanently and
persistently.
That means all sadhus, upon attaining accomplishment,
become small children. The initial stage of being a small
child signifies the most excellent seeker: in a child there is no
sin, in a child there is no demand, there is no greed or desire
- however many feelings inhabit a small child, these very
sentiments arise in a sadhu. Once these have come to light in
a sadhu, then it will be understood that he has become a
complete sadhu. Then, just as a small child remains in hi:
mother's lap, he would be able to go to any one mother and
sit in her lap. Then no other concerns persist in him - that
means a small child's emotions have entered him. That
means he has then gathered the full fruit of accomplishment.
Intricate sadhanas
489
How is the sadhu discerned? How is a seeker's level of spiritual

perfection ascertained, how the accomplished striver told from an
ordinary human?
The trial is in the sadhu's company, together with the sadhu
all scriptural theory is gone.
The sadhu *s company means solely
attainment to the Dark One.
That means if he is a true sadhu Upon seeing the sadhu
the heart's filthiness goes;
touching him will be the passage to love.
That means having taken his vision, then all the dirt and filth
and impurities that rest within the heart will be cleared up.
Well, vision has been taken, now what happens upon
touching? Just like an electric current which is sensed upon
contact, at the very time of touching a current arises. Thus
one has to recognize whether that person has become
accomplished, whether he is accomplished. Well, once
experience of this has entered the striver, then he is able to
discern. Being able to get on from here, he will then obtain
the most excellent thing.
Therefore the guru is then tried in this manner. Those who
wish to accept the guru as guru would put him to test in this
way. For this reason Ramakrishna Deva and Vivekananda Vivekananda touched the guru like this. Doing so, his whole
body became nerveless and got out of control. Why did it
become uncontrolled? Because the power was so strong that
there was some tension in it, some pressure. The pressure on
the line being too much, he then collapsed. Again, once
together, when he touched his hand with devotion, with love
and affection, then he got to partake of the guru's
knowledge. That means nothing else than the fact that a
490
Biul philosophy
sadhu is able to contract power like this. As much power, as
much strength rests in an electric power, a sadhu can
contract exactly that much power And that much energy
rests in him.
Now, the Baul sadhakas keep these aspects always
concealed. Many of the true sadhakas are gone; nowadays
only few are acquainted with these secret components of
sadhana. Out of thousands, perhaps some two to four are
found, but not everyone is a sadhu. These days the majority
of Bauls are artistes; their number has increased. Just
singing, instrumental play, costume, income - in these they
have drowned. That means they would not want to practice
sadhana any more. The time which is lost while performing
sadhana, during this time they could do something else compose new songs, new such-and-such, create something
new in a new fashion; this is what they would strive for.
That means they slip into the reality of creation, how to
create. Creating and creating, their glance does not turn to the
other direction, where the true essence is disappearing all the
while. Therefore sadhakas have become extremely few
among the Bauls. Baul sadhakas are not found; there are
hardly any of them around. Very wrongly, all would claim
to be Bauls, to know everything; doing this and that they
would teach. But there are lots of errors and omissions in
that. That means no accomplished person is found. In order
to encounter an accomplished person, one has to take a lot of
trouble.
What is more, keeping alive the most intricate aspects and

components of Baul sadhana is all the more difficult since these tenets
are not easily revealed. The advanced elements of sadhana cannot be
disclosed to outsiders or even insufficiently qualified strivers, for
otherwise those most sensitive constituents of the spiritual practice
might be approached with a faulty attitude, resulting in the loss of their
intnnsic spiritual value. Therefore, the essential tattvas of the easy path
are kept - and must be kept - under concealment, accessible only to those
who have reached the spiritual standard required for their proper and
entire comprehension. What can be outlined for the sake of a general
Intricate sadhanas
491
understanding is the fundamental objects and processes of Baul

sadhana; their propagation is even necessary in order to arouse an allencompassing awareness of the noble spiritual ideals upheld by the
Bauls. As far as the more sublime inner tenets are concerned, however,
their spiritual complexity and the high demand their correct realization
makes on the striver renders these tattvas unsuitable to be pronounced
It is for this very reason that in the past the Bauls remained rather
secluded, unwilling to share their spiritual experience with anyone apart
from those wrho were their immediate companions on the spiritual
journey. Except among themselves, they would not talk about the tenets
of sadhana. Intended to protect the precious spiritual property from
contamination, their cautiousness however carried an immanent danger
of this invaluable spiritual treasure disappearing altogether for want of
competent spiritual successors - a danger which is to be averted by all
means if the supreme ideal of humanity is to be sustained and
humankind made to survive. Therefore, a certain amount of propagation
is vital and inevitable even and especially in present times.
I want to throw light on these tenets in order to keep them
alive for times eternal Why? I can see that there are perhaps
one or two more sadhus of my caliber. If they die, or if I die,
then these things will be lost. Those essentials being no
longer existent, people would come to believe that Baul
sadhana means nothing besides singing. And those who are
going to satisfy their various pleasures, getting on and on
like this, people will begin to detest the Bauls, and this
dharma, this sadhana - these will become extinct. Therefore
there must be propagation of these.
Systematic dissemination, qualified introduction into the essential
basics of Baul sadhana can provide a solid fundament to aspiring
strivers for the execution of their spiritual practice. Once the principal
tenets are defined and competently explained to the potential seeker,
more so if such explication is preserved in writing, the Bauls1 excellent
spiritual property will definitely stay alive and thrive in hearts of
generations of sadhakas thus provided with an opportunity to observe
and try out their own capacities and level of spiritual progress. Earnest
492
Baul philosophy
strivers will then be given a chance to see whether or not their sadhana
is progressing into the proper direction.
So which is the true essence of the spiritual practice, which is the
sadhana that reaches beyond all spiritual exercises and evokes the
contact with the aspired divinity in an immediate and most intimate
manner?
That is the sadhana, verily, which is performed from three to
five o'clock in the morning, just sitting in one place,
absorbed in meditation. One has to sit, establishing the line
with That One so that one can see the Man of the Heart. I
can see the appearance of that divinity right here on the level
of my eyes. Then from here the vision, the sight shifts
upward. Then, dwelling on it, I am able to recognize His
form at all times before my inner eye. Then, there, one has to
submerge. Once immersed, one can see that the divinity is
gracefully present at the center of one's own body. There is
no joy exceeding the joy that rests in this realization. So the
Baul's most excellent sadhana is this Dive down, my heart, plunge into the sea,
There is love resting in it, emotion, affection, fondness,
bliss. There is amity resting in it, loving attachment. In this,
everything is being attained - if one is able to be truly a Baul.
But not being a genuine Baul, this thing however is not
found. Therefore, if one remains always concerned about
gaining something, about earning or losing something - if
this thought persists, in that case however this joy does not
arise. For this reason, those among the Bauls who, with
heart and soul, wish to pursue the real sadhana, they have to
practice sadhana in this manner. It is a stern sadhana, yet on
the other hand it is said that this is a very simple sadhana.
Why? It is very easy to make tears flow, to cry - oh lord of
my life, reveal Thyself to me! Then, from there, He will
grant vision. This is the Bauls' sadhana.
(19)
Self-control
One of the most important prerequisites for the success of
sadhana, and the essential quality in order to approach any aspect of the
spiritual practice, is self-restraint: a striver must be in a position to
subdue his inner passions and to maintain full control over himself in
every respect and under any circumstances. Without the capacity to
retain mastery over oneself, no task can be brought to fruition. Selfdiscipline is the vital attribute that must be acquired prior to the first
spiritual aspirations, and the state of being self-possessed must
moreover be sustained at all times with utmost vigilance. That is to say
the seeker must be able to exercise control over his entire being. In order
to establish self-control, however, effortful and dedicated sadhana is
necessary. Success in this most intricate task is not attained immediately,
hence the striver has to toil patiently over a prolonged period of time
until he gathers the needed spiritual strength that allows him to keep
himself under complete command.
It is once the fruit of sadhana is obtained that a seeker turns into a
fully self-contained person. If sadhana is executed with the required
continuity and inner determination, the task of controlling one's mental
and physical faculties can be mastered within a reasonable span of time.
If one practices sadhana under firm observation of its proper
time, then self-restraint can be acquired within five years.
Within five years one can become accomplished if the given
amount of time is maintained, if one provides two hours of
time - that means just two hours out of twenty-four hours.
And at the same time Japa.
Incantation, japa is sustained throughout the spiritual practice, and
moreover during the remaining time as well
One may talk, walk about, move around, meet one's friends
and relatives, do whatever daily chores are to be performed,
but from within - without unfastening the tongue - one has
to recite the name, to practice japa. This japa implies, the
sadhu mutters the name, unknown to the tongue. That means
there are two types of tongue: one is the moving tongue, and
one is the tied tongue.
494
Baul philosophy
In the concrete, there are the two distinctive functions of the

tongue as an organ of perception and an agent of action respectively: the
tongue for tasting, and the tongue for speaking. The tongue for speaking
is the one that moves, while above this tongue rests artother tongue
whose perceptive power enables the sense of taste. It is this latter
tongue, the tongue for tasting which discerns flavor and allows us to
relish it. A tongue unable to taste, to relish, remains inwardly ineffective
and powerless.
Therefore, in order to allow the tongue to wholly unfold its
perceptive capacity, it must be awakened. Awakened in what manner? through the process which is referred to as jihva sadhana, the sidhana of
the tongue. What does sadhana of the tongue imply in the concrete0
At that time, the rule regarding incantation requires sitting in
the lotus-position. As for the tongue, there is a roundish
depression at the center of the palate. From within this point
at the center of the palate, the liquid is made to flow towards
all four directions. That means it rises to the top of the head,
and from the head it gradually proceeds towards that spot
within the palate. So from this spot it has to be tied up.
Fastening it in this place means to arrest the tongue right
there in the middle of the palate, to fix it there in that
opening. Once it has been locked up, all the other inherent
enemies - that means the ears, eyes, mouth and whatever else
is there -, all these are shut. Once the master key is turned,
then all keys get automatically locked. To apply the lock
means that contemplation is enabled. This contemplation is
ajapa, silent incantation.
Voiceless incantation, ajapa requires the outer senses to be shut
while awareness is drawn inward, towards the layers of one's inner
being. In order to evoke the state of fully attentive contemplation, the
respective inlets and outlets of the body must be locked so as to prevent
outside influences from entering the inner spheres. It is once the
outward door is closed that the door to the inner chambers opens and the
inward realm becomes accessible. How is access capacitated? - through
ajapa. Ajapa is executed in what manner? Remaining seated in the lotus-
Self-control
495
position while keeping the senses shut by way of securing the main
door with the master key, the divine name is remembered, is recited in
the mind. The name - that is to say, whichever name is relevant to the
individual seeker's spiritual practice, whichever name has been given to
him in the form of the bijarnantra.
All those seed formulas that we have, the bija whose
intrinsic essence is handed down only and alone to the
disciple, these are to be uttered. So whichever formula whichever. Such as the sixteen-name maharnantra - hare
krsna hare krsna krsna krsna hare hare, hare rama hare rarna
rama rarna hare hare; this may be recited, or whatsoever
name. Whatever faith one follows, one is to take the name
maintained by this very religion.
Pronouncing the name soundlessly, sustained by assembled
concentration of mind and inward attentiveness, one has to sit with
closed eyes while carrying on the silent recitation. In this manner, one
remains motionless both interiorly and on the outside, whereas all the
while the incantation progresses and the name continues to be
articulated. As the chain of divine names proceeds on and on, what
ensues?
At that time, what arises from there is hare krsna rama: the
names of the four aeons joined together in one. It is at once
that the respective names of the four ages are being uttered.
This utterance is voiced within, in the innermost spheres.
That means the tongue is not involved in any way. There is
just the heart's union with the heart. This property, coming
from the heart, is to be kept among the two hearts. That is to
say the heart's dialog with the heart happens... which I had
quoted: this dialog with the heart is always sustained
through the act of incantation.
If the silent dialog with the heart, if the voiceless recitation within
the heart is accurately executed, its spiritual effectiveness and resulting
benefit exceed the merits of any other form of prayer. In that case there
is no other path on which attainment is accomplished as easily as
through japa.
496
Baul philosophy
Meditation and realization, ritual worship - all these worship
and rituals that are being practiced, leaving aside all these if
only this contemplation were performed, engaging in this
contemplation you don't need yoga, you don't need rituals,
you don't need anything whatsoever: everything is achieved
within this -
- everything is attained within dhyana, within contemplation established

conjointly with japa. Once the state of dhyana has been reached and the
mind remains engrossed in contemplation, the sublime presence within
the heart is aroused speedily and without much effort. Awakened, how
does the subtle touch of the transcendental reality manifest itself?
Then, every spot within the whole body trembles with
shiver. Whenever this condition occurs, whenever that
presence awakes, in the process of awaking, a shudder
comes up automatically. The trembling decreases very
slowly and steadily until it ceases completely. Once the
shiver has entirely stopped, the person becomes motionless,
calm. Having calmed down, it is then that he partakes of
bliss. Then what happens? A certain liquid emerges from the
palate; this liquid he relishes.
Then, the essence of cosmic sweetness is tasted whereas all the
while the striver maintains full control over himself, keeping his outer
senses shut while the inward functions continue to work automatically.
At some point perhaps the desire may spring up to loosen
the tongue a little; automatically this will be controlled.
Sustaining thus the state of absorbed attentiveness and proceeding on
the journey towards one's own inner core, gradually, transcendental
bliss is unraveled within and joy begins to permeate the entire inner
being. This joy is of what kind? It is everlasting joy - cirananda, and it is
conscious joy - cidananda.
It is saccidananda ananda - the joy of existential conscious
bliss. This joy of existential conscious bliss arises within the
silent incantation, ajapa.
Self-control
497
Ajapa requires dhyana, contemplative absorption, because ajapa

constitutes an internal spiritual activity executed and enabled by way of
meditation. The process of ajapa involves the mind but none of the
outward agents of action. Therefore, ajapa calls for a solitary
surrounding in order to be effectively pursued. Solitude, however, is to
be established from within - that is, through inward attention evoked
once the outer senses have been blocked, rather than by emptying one's
physical environment in an attempt to minimize outside interference.
However many people may or may not be around, it does
not matter. Incantation can be practiced amid all. Again it is
practiced while sitting solitarily. Sitting lonely, there is no
need to apply locks everywhere, to keep everything shut.
That means latching the doors the way I said - once the
doors of the body have been latched, then all this is no more
necessary. I am immersing myself in contemplation while
sitting like this, and this is it. This is solitude. And if
incantation is to be done amid all, if it is do be done while
moving -1 may be walking, proceeding on the way, roaming
about, talking to friends; so the japa which is performed at
that time is executed while excluding all outward
involvement, while locking oneself into one's own inner
being. It is my task which I am pursuing - whatever the
other person may be talking, I would nod, I would listen, but
what I am doing myself is my own task. This is the meaning
of ajapa. So this, silently reciting the four names, thesadhu
invokes the name, not known to the tongue - if this is
completely accomplished, then one becomes a self-controlled
person.
Which is the immediate spiritual benefit derived once mastery
over the inherent faculties has been achieved? Which is the distinctive
virtue that characterizes a self-restrained person? Being in command of
his entire self, an accomplished striver is in a position to bring any of his
aspirations to fruition solely by way of will-power. As soon as selfdiscipline has been acquired and firmly established within a person's
mind, his will-power reaches maximum strength, and with will-power
having grown to fullness, the striver becomes able to bring about
whatever he wishes to attain.
498
Baul philosophy
In the manner the wish-granting cow gives milk, just like
this, whenever he desires to do so, he may ask the mother
for a little milk. Perhaps I would have placed some sweet in
her mouth, and from there I will take it up. Like this - this is
the wish-fulfilling cow.
This wishing-cow extends her favors when? - once the task of selfcontrol is mastered, once a person has learnt to successfully subjugate
his passions.
The process of becoming self-possessed constitutes as such a
most excellent sadhana. This sadhana, however, requires inner strength
and determination coupled with faith and firmness in one's spiritual
intents. Given its high demands on the seeker's mind, only few are able
to earnestly pursue this most beneficial sadhana. Those who take to it,
however, will harvest the fruit of extreme bliss not only for themselves,
but will be able to extend the gift of utmost joy to others as well
Nowadays nobody is practicing this sadhana. Performing
this sadhana, joy is cast on a handful of people, and for
oneself there will be no shortage of bliss.
What is it that makes bliss attain entireness? What is it that turns a single
spark of joy into all-pervading, perpetual delight? It is the immanent
presence of the Supreme Reality which is then awakened within the
heart. It is the rising awareness of the inner divinity, the direct contact
established with the Divine Being.
Bliss being evoked in its entirety, that means the
saccidananda purusa, the Supreme Man as the true essence
of conscious bliss, is then gracefully present in our inner
being. Then I am always able to interact with Him, to engage
in mutual giving and taking.
Bliss emerges as soon as the inner dialog is established and man
enters into mutual conversation with the divinity of the heart. Thereby, it
is the reciprocity of the conversation which enhances the bliss derived
from it: man not only delivers his own sentiments to the Divine Person,
but receives an emotional response from the divinity. It is this mutuality,
Self-control
499
the reciprocal character of man's interaction with his own inner being,
which turns into the source emitting unbounded joy.
If I converse like this with the interior, then wherein rests the
ultimate joy? - in the fact that together with the conversation,
He gives an answer. This answering is the greatest thing.
The answer obtained from the Supreme Divinity represents the highest,
the supreme and most bliss-bestowing gift to be attained in the process
of sadhana. In order to partake of this furthest spiritual fruit, the sadhana
aimed at establishing the mutually responsive dialog must be executed in
an extremely subtle, sublime manner.
What is more, the refined nature of this sadhana and its most
rarefied inner essence calls for a highly sensitive approach to the
spiritual practice, in which excessive talking and telling is to be avoided.
In sadhana, if there is too much parley and discussion, too
much deliberation and learned showing-off, in that case
accomplishment of sadhana turns very difficult. This is
because if I attain perfection in sadhana, having become
accomplished myself I cannot make everyone accomplished,
can I? I cannot make everyone reach perfection. But the
theories that help us to set out on this path, these can be laid
down in books, can be elaborated upon in lectures, in
sermons of the kind preached here and there by the sadhus
to reveal their truthful pronouncements.
The promulgation of the essence of truth through the proclamations of
accomplished persons is inspirited by the living experience of the
transcendental reality contained in these noble utterances. That is to say,
the one who has obtained the vision of the aspired divinity, the one who
has been able to apprehend the sublime truth at the core of his own heart
makes his experience known to others. Sharing the experience of
supreme bliss with his fellow humans, the virtuous seeker thereby
intends to guide them on the right course, on the path that leads towards
realization.
If this task is properly approached, that is, if man is made to
pursue his spiritual journey on the correct route, then the capacity to
500
Baul philosophy
exercise self-discipline can be implanted and activated in the human

mind. Self-restraint as such, however, is imperative, Without the ability
to keep oneself under control, deficiency spreads all over. If passions
are not mastered, then both a person's inner determination and willpower, and his goals and objectives become corrupted and are
subsequently lost. Once the intended aim, once the glance at the target
becomes depraved, no ends are achieved, and no effort howsoever
strenuous is meant to work out.
It is but one and the same story which is being told:
someone lying in wait for an attack cannot allow his glance
to deviate even while everyone else's glances may have
strayed. Therefore he retains his eyes sharply fixed on the
target, like the fish who can see inside the water from where
his target arrives; so this is where he strikes. That means his
glance did not swerve. In this way, once corruption of the
glance occurs, once deviation from the target sets in, then a
person's sadhana will be finished. But if one is able to
sustain the target properly, with singular view, with singular
thought, with singular attention - it is then that singlemindedness has been established. Single-mindedness being
attained, in this context our Baul songs say Being single-minded,
one can go to my Nital Canda's audience chamber with mind divided into two,
you will fall into trouble,
unable to reach the shore.
So there it is said that if man could master his self-conceit,
that means his egocentricity - this egotism must be given up.
Self-absorption, obsession with his own ego constitutes man's
largest obstacle on the path of spiritual progress. For as long as a person
indulges in selfishness, no advancement is made on the course of
sadhana, and the object of the spiritual search remains out of reach. Why
is it so? In what way does egoism corrupt the spiritual practice? Selfcenteredness implies separateness: separation of the human self from the
Supreme Self, as a result of which man slips into the illusion of seeing
Self-control
501
himself as the originator of all his actions and achievements, whereas in

reality the human self is but an extension of the Universal Self, and
man's moves are prompted by none else than the Divine Being.
Individuality arises when? - once He makes me act. It is then
that rny strength of I, that my individual energy is received
from Him. But if I keep revolving around my own self, then
He becomes detached. If I move about with dual sentiment,
then, however, individuality becomes selfish. The reason for
this selfishness lies in the fact that I act while using
something which is not my own. Now, while thinking that
one utilizes something which is not one's own, then one
may say alright, I am using it today, and tomorrow I will
throw it. That means one is unable to make it the property of
one's own. It is not being accepted as one's own.
Not being able to embrace the Supreme Self as part of his
individual self, man keeps himself apart from his own inner essence
only to ultimately meet extinction like the tree cut off from the root. But
how is oneness of the two realities of self attained? In what way is the
union of the individual soul with the Supreme Soul accomplished, how
is the stream of individuality made to merge into the ocean of universal
unity? The secret of oneness rests in surrender: by surrendering his own
self cO the Supreme Self, man makes the Supreme Self his own.
Therefore In order to make Him one's own, one has to accept Him as
one's own, hence one has to apprehend Him through one's
own self: that means one has to apprehend Him through
surrender.
And this surrender represents nothing but man's permanent and highest
quest, the ultimate quest of the human soul: that is, the quest for union
attained in surrender, the quest for union to become consummate in
surrender.
It is the end of our self to seek that union. It must
bend its head low in love and meekness and take
its stand where great and small all meet. It has to
gain by its loss and rise by its surrender. His
games would be a horror to the child if he could
5 02
Baul philosophy
not come back to his mother, and our pride of
personality will be a curse to us if we cannot give
it up in love. We must know that it is only the
revelation of the Infinite which is endlessly new
and eternally beautiful in us, and which gives the
only meaning to our self.
Surrender is a must not only for the success of the spiritual

practice, but for the emancipation of the human soul as such. Without
the ability to surrender, life itself turns into an utter torment. It is
therefore one and the same requirement which is emphasized time and
again by wise persons and experienced strivers, and which applies to all
regardless of the concrete methods and procedures of sadhana the
individual seeker may adopt.
It is this one story being voiced time and again, and all the
seers and sages, the knowledgeable and virtuous persons
proclaim any one doctrine but once. It is one single theme
pronounced recurrently. This is because one person's
process may be separate, the process pursued by me may be
different, yet someone else's process may be of another
kind. That means just in the way there is consistency in any
one lecture being delivered, like this there is conformity in
these processes.
Spiritual progress, however, is not attained by merely delivering
sermons. For advancement to materialize, one has to practice sadhana. If
sadhana is conducted in an accurate manner, its fruit will be of superior
excellence, it will be supreme and most beneficial. Why? Because a
person able to combine theoretical knowledge with the practical
experience of sadhana will be in a position to competently elaborate on
the procedures and intrinsic fiinctionings of the spiritual practice.
Whatever statement is pronounced after due consideration and inspired
by the living experience gathered in the course of the spiritual journey
will be endowed with importance, with much weight resting at its
bottom. An explanation lacking the knowledge of experience, however,
will be shallow and insubstantial. Knowledge devoid of experience,
therefore, is incomplete knowledge.
1
Rabindranath Tagore, Sadhana (London: Macrnillan and Co., 1914), p.91
Self-control
503
There is learned pedantry resting in it. Extremely expert

scholars would be able to explain the matter by way of
various allurements and skillful words. This is what is called
argument of reason. If debate of logic sets in, then learned
wisdom becomes predominant. There, no sadhana is brought
to fruition.
Consequently, for sadhana to yield success it is necessary to
renounce excessive reasoning, to distance oneself from too much
theoretical wisdom. It is upon abandoning scholarship which has not
been attested by experience that the process of sadhana is instigated and
established. The knowledge of sadhana, the knowledge acquired
through sadhana is knowledge tried on the touchstone of life, of living
experience. It is this knowledge alone which is true knowledge, and in
order to attain this knowledge, man needs to clear his mind of the false
wisdom stirred up in disputes.
Why it is so, with regard to the reason it has been said in our
Baul texts about Nityananda and Mahaprabhu Sri Caitanya There is no pride of knowledge in Gauracanda 's hand...
That means Gauracanda was a highly learned scholar, a
pandit who had conquered the whole world. Many excellent
pandits turned up, and all of them were defeated by him.
There was no pandit in the whole of India able to take him to
test, attempting to successfully compete with him so as to
become the greatest pandit himself. Nobody could excel him.
However much logical debate he would engage in, that much
his skills would increase. Day by day his knowledge would
improve. Thereupon he realized, I have acquired this much
wisdom, I have gathered such an amount of knowledge * owing to this, my ego has grown very much. What do I have
to do now? - to curtail this learning to some extent. So in
order to cut down on this knowledge, what did he do then?
He went to the Ganga and consigned all his writings, all his
manuscripts and books to her - oh Mother, I need no
wisdom; I am very small, I am your son, do look after me,
do give me a place in your lap. I myself am nobody. I myself
504
Baul philosophy
have no knowledge, no wisdom of my own. Then what did
he do? Having put an end to scholarship, together with that,
he was able to say, I am more stupid than a fool - do set me
off, do take me with you, show me the path; I know nothing.
He realizes that in knowledge rests what? - in the flow of
wisdom, there is only intellect, only reasoning. Read the
Veda, the Vedanta - however much one reads, that much the
knowledge increases. It is the knowledge that grows. But
within that, in so many books, if I want to obtain the real
flavor...
Therefore Caitanya Deva says, I do not want to take pride in
knowledge. Through this, the ego expands. Selfishness
rises. And however much selfishness increases, that much I
am going to gradually slide down. Now I have seen that the
scholars from all over the world have surrendered to me but what is my gain in that? I have gained nothing. That
which I want to see consciously, that which is within me,
those persons sleeping within me - these I want to arouse to
consciousness, so that they remain always awakened within
me. But where are they? They are not awaking, are they? My
esprit for the sake of competitive debate grows stronger whom am I going to defeat now, whom am I going to finish
off when? - this is the sentiment that springs up in me. This I
do not need, do I? What I am longing for is the sentiment of
sweetness - that where there is love, affection, fondness,
where there is sweet interaction. It is this which I want. So
in order to aspire this, what does one have to do? - to
renounce everything.
Transcendental bliss, the experience of the divine reality is

attained only and alone through renunciation, through surrender. It
is the ability to surrender, the readiness for complete self-offering,
which endows the human self with meaning and which takes man to
the destination of his real journey. What is more, the compulsion to
surrender rests right at the heart of the human emotional
consciousness as the inborn call of the infinite, the inner stimulus
that instigates the human quest.
Self-control
505
The higher nature in man always seeks for
something which transcends itself and yet is its
deepest truth; which claims all its sacrifice, yet
makes this sacrifice its own recompense. This is
man's dharma, man's religion, and man's self is
the vessel which is to carry this sacrifice to the
altar.2
Surrendering himself wholly to the aspired divinity, man becomes

eligible for the vision of the supreme. Surrender, however, requires
the human self to shake off the fetters of ego, of selfish indulgence.
How is freedom from egoism accomplished? - by renouncing
outward greatness for the sake of inner enlightenment: by
abandoning the self that displays itself for the sake of the self that
reveals itself.
We can look at our self in its two different
aspects. The self which displays itself, and the
self which transcends itself and thereby reveals its
own meaning. To display itself it tries to be big, to
stand upon the pedestal of its accumulations, and
to retain everything to itself. To reveal itself it
gives up everything it has, thus becoming perfect
like a flower that has blossomed out from the bud,
pouring from its chalice of beauty all its
sweetness.
Knowledge and logical sharpness remain mere exhibitory

acquisitions of the mind for as long as they are bereft of experience.
Wisdom amassed for the sake of keeping it locked in the stores of
the brain is dead wisdom - something of the kind Rabindranath
Tagore alludes to when he asks Where is the market for you, my song? Is it where
the learned muddle the summer breeze with their
snuff; where men endlessly dispute whether the
oil depends upon the cask, or the cask upon the
oil; where yellow manuscripts frown upon the
fleet footed frivolousness of life? My song cries
out, Ah, no, no, no.4
Rabindranath Tagore, op.cit., pp.75f.

4
Rabindranath Tagore, Lover's Gift XX
s
506
Baul philosophy
Such knowledge is utterly useless as it does not find fulfillment

through its own revelation. Such wisdom comes to life only once it
is released from its intellectual prison and given away in one single
instant of surrender.
Therefore, Rabindranath Tagore used to surrender himself in
this manner in any one of his songs. He used to say, do
make my head bend towards the dust of Thy feet - that
means do make my head sprawl in that dust covering Thy
feet. It is this alone which I aspire, I do not want any great
wisdom or whatsoever beyond this.
Once this sentiment has been evoked in the heart of a person, it is
then that the Supreme Divinity gives out His grace to the fullest extent.
And it is then that the seeker has attained complete mastery over himself
in every respect; it is then that he becomes a wholly self-controlled
person.
So who is entitled to be called a self-restrained person? The
one who can proceed with some largeness, with maturity.
The scholars attain far-reachingness by writing great books,
by keeping history alive with things of great excellence. And
the sadhakas do it by attaining accomplishment in their
sadhana. They are able to awaken thousands of people. Just
like a book having been written, upon reading the book in
age after age people's knowledge increases, wisdom grows but that which rests within, this remains inaccessible. All
doors are not open at once, are they? The inner door stays
closed. The door to the inner spheres being shut, this means
that the door to the surface is kept open. Then, respect, fame,
a person's renown, money, income, wealth - all these arrive
in full. But the joy from within becomes extinct in such a
person.
In order that inner bliss may not be buried under the impact of
outside trivialities, the readiness to surrender must be kept alive. The
sentiment of surrender, the desire to deliver his own self entirely at the
feet of the Supreme Being constitutes man's highest emotional property,
by virtue of which all spiritual ends turn realizable. Surrender is the
Self-control
507
motivating force that enables man to proceed on the spiritual path, and it
is surrender, it is self-sacrifice inspired by the spirit of devotion which
makes man's actions truly meaningful.
Therefore, especially for the sake of becoming selfpossessed, one has to acquire the strength of surrender. That
means one has to bring one's acts to life. One has to create
an achievement of such kind that it will remain alive even
after one has died. This sort of deed one has to perform.
Someone perhaps does it by establishing a temple - this is an
achievement. Thousands of people come, see, and leave.
Again somebody else may construct some tall building in
America. This is an achievement, this is something which
remains. Now again some people would put an end to this
achievement - this is another deed, to destroy the tall
building in one blow; this too is an achievement. That means
these are facts that survive; they survive on the pages of
history.
But there is no creativity in this, is there? In this, the
Supreme Man is not found. That which is the formless
essence, in order to apprehend this formless essence one has
to accomplish some manifestation within the form, isn't it?
This formless essence signifies hrahma. It floats
everywhere. So this formless reality must be worshiped
within the manifest form. This is Baul sadhana. The Bauls
would always say, the indiscernible comes, the indiscernible
goes - none discerns the indiscernible. The 'indiscernible5
refers to the formless presence - that is, the unmanifest cosmic reality whose presence enables all life. It
is but for the existence of this unseen transcendental power that the
universe persists and the animate creatures are supplied with life-breath.
When it arrives it enters our inner being; it appears with the
in-breath and leaves again. That means it keeps coming and
going, it keeps continuing.
How does the continuity of the formless reality reveal itself as a
cosmic presence? The formless energy rests in the atmosphere
508
Ba ul philosophy
surrounding us. Its presence is intangible yet discernible: it comes forth

as the universal breath of life, as the vital air which sustains all beings.
Therefore we are not sleeping, we are not dying, nothing is
happening. Whenever this giving and taking does not take
place properly, then it is taking rest. This breath does not
become fatigued, it reposes. That means the air retreats to
rest. The air takes repose. When, after putting it to sleep,
there is a little less air, that means it takes rest. So rest... therefore it is said that whatever you do, however much you
do, air is but everything.
It is but for the sake of this air that life is enabled and death is kept
at bay. The Upanisads describe the air as the connecting thread by which
the world and its creatures are linked with each other:
.. .air, verily.. .is that thread. By air, verily.. .as by
a thread this world, the other world and all beings
are held together. Therefore, verily.. .they say of a
person who dies that his limbs have been
loosened, for they are all held together.. .by air as
by a thread.
Without the air, without the vital breath, no life could persist and the
universe itself would meet extinction. Air, therefore, is life itself; it is the
life-giving energy emanating from the supreme transcendental reality,
from the formless reality which is subtly present in all manifest forms as
their life-breath.
The gods breathe along with life-breath, as also
men and beasts; the breath is the life of beings.
Therefore, it is called the life of all...
The world is kept alive by air. If air were not there, then this
vegetation would not survive. Man would not survive.
Animals would not survive. Whatever exists in the world,
5
Brhad-aranyaka Upanisad 3.7.2 ... vayur vai... tat sutram; vayuna vai.. .sutrenayam ca
lokahpara ca lokah sarvani ca bhutani samdrbdhani bhavanti, tasmad vai.. .purusam
pretam ahuh vyasramsisatasyanganiti; vayuna hi. ..sutwna samdrbdhani bhavantlti
6
Taittiriya Upanisad 2.3,1 pranam deva aimprananti, manusyah paiavai ca ye, prano
hi bhutanam ayuh, tasmat sarvayusam ucyate, sarvam eva ta ayuryanti...
Self-control
509
everything is sustained by air. Once this air ceases, man

would die in utter agony. Why would he die? If it gets a little
hot, then that which, in this heat, would always cool down
our body, would soothe it with love, with affection, with
gentleness; that which makes love rise in us - this would
cease. If this ceases even for one instant, what would happen
to me in that case? I become restless, agitated. Then,
disquiet, all sorts of disturbance would enter me. This is
because one is then not able to become settled, to become
steady.
Firmness, steadiness, however, is attained through self-control. In
order to exercise mastery over one's senses in all situations and under
any condition, one has to pursue sadhana with single-minded effort and
determination. Once self-restraint is accomplished, inward stability
arises all by itself. So how is consistency with regard to the breath, how
is breath-control achieved in the concrete? - through aropa sadhana,
which constitutes the Bauls' fundamental and most important sadhana.
Executing aropa sadhana, if I am able to hold the breath for
five hours, or for six hours, in that case I will not need air
for six hours. I would shut down my supply of air. Yet one
remains alive. Joy persists, everything is there. Then,
however, no inclination towards harshness arises. Rather,
peace indwells one's inner being.
Inner peace, calmness is accomplished through vayu sadhana,
through control of the vital breath. Performance of vayu sadhana
constitutes therefore a most essential and indispensable component in
the process of spiritual advancement. For this reason the Bauls lay
utmost emphasis on this crucial aspect of their spiritual practice.
Vayu sadhana represents the Bauls' main sadhana. It is from
this very same vayu sadhana that the name 'BauF is derived,
that the Bauls are called Bauls. From the outsider's point of
view there is the interpretation that LbauY means lbatula\ It
is not 'batula* - 'batula' signifies that he is crazy for the sake
of That One. For the sake of seeing Him, for the sake of
recognizing His form, for the sake of discerning the reality
510
Baul philosophy
that floats within us: he is mad on account of this. He sings,
dances, revels in delight as He gets to realize That One
dancing in front of him. The joy that arises once our dearest,
most beloved person Himself keeps on dancing, this is the
utmost joy of which we would then partake.
It is out of this supreme joy, out of the sentiment of extreme bliss

that the Baul's dance is bom. This dance is inspired by the dance of the
Divine Being as the vision of the supramundane dance emerges before
the inner eye. This dance is the Baul's dance with the Divine Being; it is
the dance he dances together with the divinity whose transcendental
form appears then before his sight.
Then, because of this, the Bauls become excited, dancing
and singing. And together with the dance, the tala, the meter
is established. The dance comes forth in what manner? We
have those dance forms that are executed by observing
certain gaits. Such as the classical dances, folk dance - in
these all this is maintained But for whatever is contained m
Baul dancing, there are no specific gestures, there are no
specific patterns of portrayal, nothing. What is happening
here is that whenever joy arises from within, the Baul begins
to dance. In whatever manner he moves, it is according to
his spontaneous sentiments. Then, at times he would move
the hands, at times the head, at times he would stand up, or
at times he would jump. At times perhaps he would pose his
feet into a different direction, would walk towards the left, or
walk towards the right. Or he would create various gestures
with the ekatara. So these things are done of all sorts. Now
the dance - the dance and the music proceed both side by
side. That means the music remains jointly with the dance.
Together with the music - well, one sings within measure,
isn't it, so in the same way the feet are turning within
measure. Getting out of measure one stumbles, this is not
dancing. There won't be dance, one is just going to fall
down. Therefore both components are made to fully rise in
it: together with the song, with the melody, with the words,
with the tala everything becomes mixed. Getting immersed
in excitement, one begins to dance. This is the Baul's dance.
Self-control
511
And this Baul dance used to be performed by my father.

Whenever my father danced this dance, Rabindranath
Tagore, Kshitimohan Sen Shastri, all those great and
excellent scholars - Nandalal Basu -, they would go
completely mad. They would all sit and watch. Watching,
they would go crazy - goodness, what a dance! This - it
means this is like Siva's dance, which can destroy, and again
can create in joy, both ways. So the joy of this dance is
capable of bringing man to fulfillment.
In order to arrive at a state where such extreme emotional
expressiveness is reached, in order to evoke the transcendental vision by
virtue of which joy is made to rise in man's inner being, sadhana must
be practiced continuously over a long period of time, with lasting
patience and firm determination of mind. It is upon attaining
accomplishment in sadhana that the ultimate spiritual experience is called
forth. The particular path of sadhana chosen by any one individual
striver to proceed towards his spiritual goal is thereby secondary.
Routes are many, yet the destination is but one. It is one and the same
human quest whose realization constitutes the object of many a course
of sadhana. What matters is the sadhana as such, not its practical details.
Thus I had been practicing Baul sadhana. After performing
Baul sadhana, I became somewhat impudent. The impudence
consisted of my desire to acquaint myself with other
methods of sadhana. So I learnt Tantra sadhana. I was
instructed in Tantra sadhana by my guru, Shankar Baba.
Learning Tantra, I got to realize that it is but one and the
same path, there is no difference. Then there was my
spiritual master, Sitaram Das Omkarnath. Sitaram Das
Omkamath personifies an incarnation, an avatara. Calling
him a yogi, or a rsi, would be inappropriate; he is an avatara.
He is God Himself, God Ownself. He had descended in
human form, and this Sita Ram Omkarnath was a truly selfcontained person. There is no other self-controlled person of
his caliber found in this age; I am not seeing any single such
person with my eyes. After his departure, none else is seen.
- Well, among the women there was Mother Anandamayi.
Mother Anandamayi was very much of this kind. - So under
512
Baul philosophy
the guidance of Sita Ram Omkarnath, I practiced sadhana for
a long time. And I learnt sadhana. Upon learning I saw that
he used to say, look, the name alone is true. His orientation,
however, was different; he belonged to the Ramanuja
tradition, which is referred to as Ramanuja Vaisnava school.
Sita Ram's sadhana is the sadhana of Ramanuja, So I used to
practice this Rama sadhana for some days.
Having practiced this Rama sadhana, I realized that this
again is of one and the same kind. If one gets a little into
sadhana -1 am not talking of perfect accomplishment -, just
if one gets a little into it, then it becomes obvious that all
methods are but one. Then no difference persists between
them. So I then realized that Baul sadhana is Rama sadhana.
That means if the world were to properly observe Sitaram
Das Omkamath's sadhana, then peace would descend on this
earth. The same is attained through Baul sadhana: peace
spreads in the world. Why does peace unfold? Because man
is taught to love. And Sita Ram Onkarnath used to say that
in order to grant peace to humans, one has to bestow the
name upon them: keep assembling together, perform
harinama samkirtana, dance, sing, and contemplate, realize,
practice sadhana - this is the message he used to deliver. He
was not fond of enjoyments, he did not take to items of
luxury, and - this must be said - he was an extremely stern
follower of his path. Sitaram Das Omkamath represented the
sadhana of this strict adherence. Moreover, he had some
inclination towards caste differentiation. Why? He was a
Brahman, hence he liked the Brahmans very much, he gave
prominence to them. But ultimately, I saw that he had come
to regard all in an equal manner, uniformly. Then I realized
that he did not maintain any discrimination, nothing. That
means he demonstrated that on the initial path, there is
selective differentiation and decision, observance of rules
and prescriptions, rites and conduct - all these have to be
respected and observed at the initial stage. But as soon as
you attain the union of the soul with the Supreme Soul, then
you realize that everything happens in one single place.
Self-control
513
It is once man reaches a superior level of spiritual accomplishment

that divergencies and differentiations pertaining to the material world
lose their significance and fade from sight. Why? Because these factors
of discrimination prevail only at gross level. As soon as man becomes
able to raise himself above the standard of the ordinary, as soon as he
begins to advance on the ascending course that takes him to the realm of
the Supreme Divinity, he automatically moves away from the spheres of
the finite, whose orderly arrangement is defined in terms of
differentness, hence where dissimilarity poses as the ultimate truth.
From the limited perspective of concrete facts, individuality appears
indeed to be final - but this individuality finds its meaning only because
it is enveloped in the larger unity of the universe, where everything
proceeds in homogeneity, in harmony.
Therefore, it is their inner conformity which fills all the different
religions and traditions of faith professed by people all over the world
with substance and thereby makes them meaningful. These individual
religions were nothing but an utter illusion if not for the one single,
undivided Absolute Truth that rests within any one of them. It is this
connecting bond of truth which turns religion into reality, and more than
that, which endows this reality with harmony, with the sense of allencompassing oneness.
Earlier I had mentioned the unifying bond. This unifying tie
implies that however many modes of sadhana of whatever
sort exist, all modes of sadhana reach a place of such kind
designed to function as one roof under which they come
together. Then there will be no more distinctness
whatsoever. Just as we imagine the sky - the sky is a roof.
Underneath this roof rest all of the world's religions, all the
various deities. All of them exist but under one sky. Now if
this is the case, then why should there be fanaticism, why
should there by jealousy from inside one and the same house
under one and the same sky? Everything becomes unified.
Moreover, Sita Ram Omkarnath would always say, do recite
the name: hare krsna hare krsna krsna krsna hare hare, hare
rarna hare rama rama rama hare hare - this sixteen-name
mantra should be wholly sustained at all times. And
514
Baul philosophy
however much you can, do write Lord Rama's name.
Writing and writing, on and on, the feeling for Lord Rama
will arise in you. Lord Rama will extend His grace. Like
this, Rama is the guru. The guru's grace will be attained.
So in this manner, I watched Sita Ram Omkarnath. I
watched my Baul guru, my father Nabani Das. I watched
Manohar Khyapa who is my Baul guru. Watching all my
revered spiritual masters, at one point it occured to me that I
can see, there is no difference. All gurus I did watch - one
and the same reality, and reaching one and the same place.
So initially I was worried that the Baul guru would be
different, proceeding on the Baul path would be different;
the path of Rama would be different, Tantra would be
different, and the sadhakas in the field of Baul singing
would again constitute something different. However, once I
began to fully strive for accomplishment in sadhana, once I
took up my task, at that time I realized, look, it is all one and
the same. There was difference initially. But towards the end
I saw that there is no distinction, everything is one.
What is more, if we call our divinity by the name of God,
then the divine reality is man. The human being is the
divinity; man is God. One has to love him. With love and
affection, one has to make him one's own. And - one's own
country and the foreign country, all must be made one's
own. There is nothing called one's own country or foreign
country - everything is our own. Why? It has been created
by Him. By whom? - our guru. He is God. One God has
brought forth creation. So He has created you, He has
created me, He has created a tree, a mountain, an ocean everything is His creation. So everything is our own,
everything is us ourselves, there is no distinctness in
anything. These things one has to know for oneself
Knowing them for oneself, one has to strive for them. So in
order to become self-possessed we need sadhana. Sadhana,
faith, devotion, love - all these are required.
acu-control
515
Sadhana is the path of apprehending the Supreme Reality. This

Supreme Reality is attained where? - in the reality which is the human
being. The Supreme Man resides in the heart of man, hence He is
apprehended in the heart of man. And He is apprehended in what way? through love: through love for the human being, which is the true
essence of love for God.
This man and That Man to attain to the Man of men
do realize the manifestation of That Man!
We have seen That Man in Vrindavan. Here it is said This man must be gilded
with That Man's essence of love.
Do realize the appearance of That Man...
That means He is a Man of such kind, He has to be gilded
with the essence of love. Moreover it is said, do realize the
form of That Man. If He remains the object of sadhana, it is
then that He can be realized, isn't it? So in order to recognize
That Man, one has to know something. One has to learn
something.
(20)
The more intricate an aspect of sadhana, the easier it turns once it
*s Perfectly mastered. For this reason, it is the most complex and
demanding elements of the spiritual practice whose fulfillment enables
e st
nver to proceed on the path towards his ultimate goal in a direct
and uncomplicated manner. That is to say, once the preliminary
stipulations for any one component of the sadhana have been met and
the fundament for the search ahead has been laid, the process of sadhana
as such ceases to be strenuous and becomes readily accessible. The
Preliminary prerequisites imply establishment of the essential spiritual
qualities whose presence in a seeker ensures the spiritual success. Once
the needed mental attributes have been acquired through toilsome and
resolved spiritual exercise, it is then that accomplishment becomes not
nly feasible but easily attainable.
Among those highly exigent, yet - upon gaining mastery - most
simple spiritual courses, Baul sadhana includes a component referred to
as sahaja niskama prema sadhana, the sadhana of spontaneous,
dispassionate love. Niskama prema sadhana is by itself extremely
difficult and calls for a superior level of self-restraint and spiritual
advancement, because the quality of being dispassionate must have been
evoked and firmly instated in the mind before this sadhana can be taken
U
P- In order to create the spiritual fundament upon which niskama prema
sadhana is practiced, therefore, desire and gainful motives of any kind
must be rigorously eliminated beforehand. Given the high expectations
on the seeker's spiritual capacities, it is self-evident that however simple
and straightforward the sadhana of dispassionate love may theoretically
appear, to practically accomplish its tasks proves to be just as tough and
effortful. Many a striver, though eloquent in outlining the essentials of
niskama prema sadhana, falters when it comes to actually realizing those
delicate tenets.
Again it is upon creating the necessary spiritual foundation and
the required mental readiness that practical realization turns easy. Why is
it so? What is it that accounts for the intrinsic intricacy of the spiritual
processes on the one hand, and their unconstrained unfolding once the
elementary functionings are understood on the other hand? The principal
difficulty on the path of advanced sadhana consists in the fact that the
518
Baal philosophy
subtle workings at the basis of the spiritual process are not easily
apprehended at a first glance. That is to say, a striver is not normally
able to comprehend the tenets implicit in a higher stage of the spiritual
practice in an effortless and impulsive manner. If understanding is
achieved spontaneously and without difficulty, it is then, however, that
even the most complex spiritual procedures become readily intelligible,
and intricacy is no more a constraint.
How is spontaneity of thought accomplished, how prompt
comprehension facilitated? The first and foremost requirement in order
to instigate the process of niskama sadhana is removal of passion,
subdual of desire. Self-discipline and will-power must be established,
and restraint must be exercised so as to regulate one's inner intents and
to clear them of any covetous tendencies. Love is not accomplished for
as long as lust prevails, because the sentiments of lust and of love are
mutually exclusive. The Bauls say, where lust dwells, love is not
attained, nor is the sentiment of the Vraja gopls, and Rabindranath
Tagore spins the same thread of thought into his prayer when he
exclaims Not for me is the love that knows no restraint, but like the
foaming wine that having burst its vessel in a moment
would run to waste.
Send me the love which is cool and pure like your rain that
blesses the thirsty earth and fills the homely earthen
jars.
Send me the love that would soak down into the centre of
being, and from there would spread like the unseen
sap through the branching tree of life, giving birth to
fruits and flowers.
Send me the love that keeps the heart still with the ftilness
of peace.1
Once greed and desire have been brought under control, a condition of
complete freedom from passion arises, a state of desireless calm in
which inner peace and joy prevail:
Joy reigns when all work becomes the path to the union
with Brahma; when the soul ceases to return constantly to
its own desires; when in it our self-offering grows more
Fruit-gathering, LXIII
519
and more intense. Then there is completion, then there2is

freedom, then, in this world, comes the kingdom of God.
Why is the elimination of desire most imperative for the freedom
of our soul, hence for the spiritual progress?
Whatever thing I wish to obtain, if I need that thing at this
very moment, then I will be in trouble with myself if I do not
get it immediately. If I were able to remove this thing from
my mind altogether -1 don't need it; obtaining it there will be
happiness, not obtaining it there will be happiness -, in that
case no sadness would enter me. That is to say my
expectation of acquiring, this expectation has remained
unfulfilled. The suffering, the distress arising out of an
unfulfilled expectation - this is what one has to get rid of.
To transcend the pain of dissatisfied desires by way of abandoning the
desire itself constitutes the core task of dispassionate sadhana. In order
to productively approach this task, it is necessary to prepare the field of
production beforehand in a proper way. This field of production rests
nowhere else than within the human body: it is the human body which
must be readied; it is the human soil which must be fertilized so as to
bring forth the fruits of sadhana,
Niskama sadhana pertains to that which is manifest and that
which is unmanifest, prakrta and aprakrta. The manifest and
the unmanifest, these two imply the love within prakrti, in
which rests the earth. The earth, if it is prepared properly and
given vitality, then, once it has been cultivated, whatever is
sown on it, this very crop will grow to fruition.
How is the human land cultivated? Which are the fertilizing
substances that infuse into the human body the energies needed to
fluctuate, to yield success in sadhansH
The human body is indeed a soil of this kind. If I am able to
supply the human body with the essence of devotion, with
the essence of love, with the tenets of the $ rim ad
Rabindranath Tagore, Sadhana (London: Macmillan and Co., 1914), p.129
520
Baul philosophy
Bhagavadglta, or with the companionship of accomplished
seekers, with virtuous company, in that case constructive
association has been achieved. Constructive company stands
for cultivating the soil with the invigorating substance, it
stands for cultivating the body. That means discipline: selfrestraint has been accomplished.
Self-control, regulatedness and subdual are imperative for

spiritual advancement. It is once these vital qualities have been
implemented in a striver's inner being that he can take to his spintual
practice with the prospect of progress, because it is the beneficial effects
of these quintessential spiritual properties by virtue of which the human
soil turns into a fertile agricultural ground.
Once control is firmly established, then, whatsoever thing I
offer, its fruit will be attained in the very place of offering.
Hence before handing anything over, the field must be
prepared. This field means the manifest and the unmanifest that is to say, the riches that have been received, and the
riches that have not been received: these two things we have
to know rightly.
The wealth which has been attained is represented in the apparent,
in the manifest, while the wealth which has not been attained constitutes
that which is yet to be attained, that which has not yet assumed manifest
form but will emerge once its proper time arrives. The unmanifest
treasure thus rests within nature, waiting to be revealed at the proper
moment of revelation. If the two principles of the manifest and the
unmanifest are exactly known and fully understood, no insolence, no
trouble or suffering will spring up.
This is just like in Krsna's love where there is no separation
of any sort, only joy: true, conscious bliss - saccidananda.
That means He is the embodiment of existential, conscious
bliss, and those with whom He plays this game of love - this
is nature's love.
The transcendental play of love is nothing but the expression of
the eternal game of creation that unfolds between the Creator as the
521
supreme energy of consciousness, and manifest creation taking

discernible shape in the multifarious variety of nature's riches. It is
nature's part in this game to provide the gems of concrete existence - at
any one time in any one place.
Just as nature gives water, gives fire, gives air - all these are
nature's properties. So when does nature bestow these? - in
any one season, during any one period of time. It functions
the way any one respective season emerges in the cycle of
human life, such as a woman's me- ;; i;al period recurring
every month: in the same manner, if the tasks are correctly
taken up upon occurrence of this seasonal time, in that case
one becomes able to maintain one's body properly. But if
one is not in a position to observe the season in the right
manner, if one does not obey what ought to be obeyed, if
one does not adhere to the requirements, then the task is not
brought to fruition. Consequently, ailments of various kinds
arise and fall upon such a person.
How does man acquire the mental ability and steadfastness that
keeps him heedful of his real tasks so as to pre-empt negligence before
suffering sets in? The key to human spiritual emancipation rests in
righteous company, in affiliation with those who are virtuous. If a
person knows to interact with accomplished seekers, if he understands
to surround himself with virtuous people and to associate with the
spiritual master, then vices such as bad company and ev;1 talk as well as
the various negative effects resulting from these will gradually decrease
in their destructive impact, and finally disappear altogether. Of what
kind are the averse forces to be defeated in the concrete? Harmful
influences surface in the guise of those common human deficiencies
whose root is the lack of self-discipline.
Such as anger. Anger, rage causes maximum damage to the
body, to the mind, to the sadhana. It proves injurious for
everything. Therefore it must be subdued.
Uncontrolled fury and bad temper go hand in hand with passion,
with desire, with lust and greed, that is, with evils emerging as soon as
man's inherent enemies - the sense-organs - are allowed unrestrained
522
Baul philosophy
freedom. Off control, these inborn enemies lure the human mind into
sensuous activity, thereby dragging man into a vicious circle of evergrowing, never-satisfiable desires.
Desire springs up when the eyes see something; watching it,
that object appears beautiful, appealing. At the time of seeing
that beauty, our greed is born. This means if I do not get to
see the attractive, the nice and beautiful with my eyes, then
this sentiment does not arise. The feeling of desire within
me, this mood does not come forth.
Lustful desire, passion is inspired by the various sights that open up
before our eyes: however much the eyes stroll around, to whatever
direction they point their glance, desire enters from that very side. Once
passion has spread, anger and indignation take root; thereupon covetous
intents emerge and greed arrives.
Greed means however much a person receives, that much
more he wants. Give him a million rupees, give him a
million dollars, give him a million houses, give him riches it does not stop there. Greed increases, day by day.
Avarice keeps growing unless it is effectively controlled, and this
control can be established in no other way that by restraining the senses
through which the harmful potencies enter. To obstruct the path of the
indwelling vices and to prevent the evil forces from performing their
destructive task is therefore vital for the spiritual survival of the human
being. Because our lust, or greed, our love of comfort result in cheapening
man to his lowest value. Our desires blind us to the truth
that there is in man, aild this is the greatest wrong done by
ourselves to our own soul. It deadens our consciousness,
and is but a gradual method of spiritual suicide.3
In order that spiritual suicide may not be taken to its cruel end,
eliminating forever the dignity of the human soul, we have to thus
abolish our desires, our lust and our greed by their very roots. To
control these evils signifies subjugation of lust Rabindranath Tagore, op.dt., p. 109
523
- that means, to sacrifice lust. To immolate passion: the way

we sacrifice a goat. These our various systems of sacrifice
that have acquired custom, such as goat-sacrifice; in many
places buffaloes are sacrificed, humans are sacrificed, and
again - widespread among the Muslims - goats are
sacrificed, like this it is done in a variety of manners, at any
one time of any one sort. To get away from these, to
renounce these implies nothing but to take on those desires,
anger and greed. These are the goat. These are the buffalo,
the human being - a human being in whom there is no
humanness: to kill such a person. That means it is these three
evils which we have been advised to kill. But we are
practicing the contrary. Rather than abolishing those vices,
we sacrifice and eat a goat, a ... - someone who does not
understand, in whom rests no knowledge, no experience, of
that one we catch hold. Through this, however, no sadhana
can yield the benefit of accomplishment, can it?
It is not only that attainment remains a distant illusion for someone who
perverts the instructions laid down by wise persons and knowledgeable
strivers, but more than that, downfall is sealed for those who attempt to
circumvent subdual of their desires by way of using pretexts. In an
episode from the Padma Purana4, a Brahman punished for killing a
sacrificial goat by being reborn as a sacrificial goat himself is quoted
exclaiming, 'what is the use of these many sacrifices, though performed
in the proper manner, but having perishable fruits...?'.
If spiritual perfection is sought, if the genuine fruit of sadhana is
aspired, then man's baser passions must be kept firmly under control. In
the concrete, this is to say that the three cardinal defects - lust, rage, and
avarice - have to be watched carefully and with utmost vigilance lest
their hidden impact goes unnoticed and enables them to fully unfurl their
disastrous game. Man has to be aware of the imminent danger rooted in
the intrinsic malignancy of his inborn vices, and knowing them to be
malicious, he must remain cautious at all times so as to prevent those
evils from growing and thereby speedily aggravating the one or other
damage.
4
Uttamkhanda, 5.\83Aff.
524
Baul philosophy
Why such extreme caution? Because increase on even the smallest

scale makes passion uncontrollable.
Once greed is on the nse, it knows no end; it keeps growing.
Desire - in desire, however much one asks for, that much
one's desire increases, that means it does not stop. Rage,
however much it is boosted - today I have destroyed this,
tomorrow I will destroy that, now I have destroyed the
world: getting on and on like this, destruction increases. That
is to say there is no match for these three vices; ruin cannot
be done with ruin.
But how is cautiousness realized? How is control achieved0 - through
association with the virtuous: through the company of the spiritual
teacher. In order to master one's passions, one has to resort to the guru
with positive determination and to acquire the skill of self-control under
his competent guidance. It is upon having leamt how to subdue his inner
weaknesses that man turns able to exercise self-restraint on a continuous
basis.
Virtuous company as such, however, is imperative because of the
example set by the behavior of those with whom a person associates
himself.
If, rather than cherishing companionship with the virtuous, 1
would socialize with the greedy, then what happens? - my
greed increases. If I am thinking in terms of physical objects,
then material greed grows: beautiful dress, to eat well, to
wear nice clothes, to live in a beautiful place, to do
something good - to do something good is a constructive
thought, but as soon as it becomes embedded in grandeur,
being over head and ears everything gets forgotten.
Consequently, it is of utmost importance for man to gradually distance
himself from splendor and magnificence, to escape from the clutches of
wealth in order that the glue of material prosperity may not stick to his
<kin. It is this ideology of detachment, the unattached attitude which
constitutes the path of the Bauls' most excellent sadhana.
525
Watching out for the three fundamental evils with maximum

vigilance, the Bauls not only seek to eliminate these vices but moreover
know to substitute them with the sentiment of sweetness, of peace and
love. When does all-encompassing harmony arise, when is it that delight
and affection are born? Rabindranath Tagore says, fjoy reigns...when
the soul ceases to return constantly to its own desires'5: once desire is
held in check, once mastery has been attained over anger and greed, it is
then that the human soul 'fully gain[s] the joy of freedom'6 and
therethrough partakes of the most sublime feelings of bliss welling forth
from unbounded cosmic sweetness.
Kama (lust), krodha (anger), lobha (greed), mad a
(intoxication), matsarya (envy) - these are the enemies. And
here come those three sentiments: that which is tranquil,
affectionate, sweet. Once the latter three emerge,Nwhat
happens to the former? They have been brought under
control; then, the emotion of affectionate calm arises, peace
extends, and sweetness spreads.
In order to evoke the sentiment of loving sweetness, in order to
establish calmness and bliss, the negative energies must be controlled
beforehand. The concrete course of sadhana taken to eradicate those
fundamental evils is thereby secondary; what matters is the fact of
disabling the selfish intents as such.
Whatever method of sadhana you may chose, be it while
dwelling amid the material world, or while sitting in the
jungle, or while submerged in water, or sitting in a mosque,
or in a church, in a temple - these three vices must be
abolished in the first place.
These three evils - that is, passion, rage and greed - are to be
removed before any further spiritual tasks can be approached. Removed
in what way? The Upanisads say, know thyself-
5
6
Rabiixlranath Tagore, op.cit., p. 129

Rabindranath Tagore, opxit, p. 128
526
Baul philosophy
Who am I ? . . ,
.. .thus inquire within thyself, it will be of great benefit.7
Know thyself, that is to say we have to realize ourselves as our true self,
as the self which 'has an appearance as well as a truth18, as the self
'which is finite in its expression and infinite in its principle19. This self is
the human self and as such it is an extension of the Supreme Self It is
the self which rests within the human being as the infinite within the
finite, as the divine within man. So we have to become aware of this
transcendental presence at the core of our own physical being. We need
to realize ourselves as humans, to recognize the truth of our own human
existence.
First of all I have to know that I am a human being. Within
me there is another Human Being. That means the way I
love myself, the way I wear good clothes, apply pleasant
soaps and oils, eat well, in the same way I have to extend
treatment to that Human Being who rests within me.
Self-realization hence signifies what? - to know our Inner Person,
and having discerned the Inner Man, to properly maintain Him. To
know oneself is to know the other human being within one's own being.
To love oneself is to love that other human being: to sustain him well, to
understand what suits him and what does not suit him, to know what
nourishment appears tasty to him, to recognize which agreeable object
appeals to him. To love that other human being means therefore to think
towards the other person, to think for the sake of the other person.
That means atma-tattva (the essence of one's own self) para-tattva (the essence of the other) - guru-tattva: this is to
say, as soon as you are able to realize and to love that
Human Being within yourself, you will be able to realize
another person as well.
7
8
9
Annapurna Upanisad 1,40 ko'ham... vicarayantare vettham mahat tatphalam esyasi

ibid.
Niskama prcma sadhana
527
Vicirayintare vettham mahat tat phalam esyasi - 'thus inquire within

thyself, it will be of great benefit110: atma-tattva, inquiry into one's own
self constitutes the indispensable basis upon which para-tattva - inquiry
into the nature of the Other, that is, of the Supreme Being as the divinity
within us - is evolved, and it is from here on that guru-tattva is realized,
that attainment to the Supreme Reality is accomplished
In essence, it is love for the human being by virtue of which selfrealization is enabled and the path towards fulfillment of man's ultimate
quest cleared. For this reason, the Bauls1 spiritual journey makes them
arrive at one and the same place no matter which particular route the
individual striver may pursue: to love the human being, to love man. The
human being is the divinity, man himself is God.
Now, if divinity rests indeed within humanity, and if moreover
the realization of this fundamental truth represents the key to the door of
attainment, why then is it that orthodox religion time and again seeks to
conceal the vital truth, seeks to deny the very existence of the door to
whose key that same religion raises its utmost claim? Why is it that even
- and especially - knowledgeable scholars talk of sacrilege when it
comes to acknowledging the divine nature of man? What is it that
prompts a learned expert on Vaisnava bhakti to attack the followers of
this very bhakti by saying, In the Vaisnava Sahajiya sects...Radha and
Krishna are therefore not deities to be worshiped - they merely represent
principles to be realized in humanity. The Sahajiyas...turn something
that is lofty and sublime into something immoral and perverted. That is
their heresy11 ] ? Why such ignorance on the part of those who should act
as the dispellers of ignorance?
If some jnani were to say... - those who are learned and
knowledgeable, they will never ever speak of a human god.
Why? Because they are scholars. They pursue sadhana on
the jMna rnarga, on the path of knowledge. Practicing
sadhana on the path of knowledge, what ensues? - challenge
rises. Day by day one can indulge in debate. Arguing and
arguing, reasoning on and on and on, if one is able to defeat
10
Annapurna Upanisad
1.40
upanisaa 1.4U
nt
.
11 /umapuma
1 1
>r-
528
Baul philosophy
someone, then maybe this person would have won, or that
person would have won. In this manner, a challenging
atmosphere persists. But this thing does not come up if one
were to perform sadhana. To attain to the divinity - God is
not reached through challenge.
The Supreme Being is not realized, the divine presence not

evoked by way of debate, of reasoning. Knowledge remains futile for as
long as it starves itself to death in dreary discourse, and the learned
scholar, the triumphant victor in argument after argument is left
wondering as to why his god is still a distant reality, intangible and
unattainable. With glance obstructed by lifeless theory, his limbs bound
by the fetters of dogma, the knowledgeable expert fails to recognize that
it is him who himself keeps constantly running away from the aspired
ideal by denying humanity its claim to divinity. Who is there that thinks
the union of God and man is to be found in some enjoyment of its own
imaginings, away from the sky-towering temple of the greatness of
humanity.,.? 112 Who is there that thinks the supreme ideal of love
embodied in the union of Radha and Krsna can be attained without
being realized in humanity? Who is there that thinks God can be
worshiped as an isolated deity rather than a principle to be accomplished
in humanity? It is such worship which is sacrilege, which is heresy heresy to the religion of man, heresy to the religion whose Supreme
Divinity is the human being, heresy to the religion that realizes the
divine as the sacredmost essence of humanity resting at the heart of
every single human being.
So how then is the divine ideal realized in humanity? How is the
divinity worshiped in man, how the union of God and man
accomplished? Attainment to the highest truth presupposes the proper
mental disposition on the part of the seeker. Of what kind does this
emotional inclination have to be?
What is needed is &6u bhava, the sentiment of the small
child. Just the way a small boy fondly appreciates his mother
- however mischievious he may be, crying a little, seeking
consolation from the mother, everything is forgotten. That
12
Rabindranath Tagore, op.cit, p.129
529
means however angry he may be, however much displeasure

of whatever kind may arise in him, calling his mother he
would offload everything on her.
Man has to be a child at heart if he aspires to attain to the Supreme:
balyena tisthaset - 'one should cultivate the characteristics of a child'13 5
for it is child-like innocence and non-attachment that enable the striver to
experience the highest state of accomplishment The true sadhaka
approaches the divinity with the same openness of mind a child exhibits
towards his mother: 'I will utter your name.. .without words, I will utter
it without purpose. For I am like a child that calls its mother an hundred
times, glad that it can say "Mother"114, But how is the attitude of the
small child acquired? - through sadhana, through spiritual effort directed
at the freedom of the soul from its own desires.
The sadhana aimed at dispassionateness and detachment from
worldly objects constitutes therefore the principal component of the
Bauls1 spiritual practice, and mastery in this regard is of vital importance
for the success of the sadhana as such.
This is the Bauls' number one sadhana: to establish the
emotional attitude of the small child. Turning into a child,
wherever you go you will encounter the maternal sentiment.
Why is arousal of maternal sentiments crucial for the spiritual progress?
Because the maternal emotion neutralizes the feeling of lust, of desirous
passion. Once the maternal sentime :t is evoked, no other emotional
presence makes its way into a person's heart and the question of lust
does not arise.
If a person is able to see the maternal sentiment, then the
sentiment of passion will not enter him. That means then one
would not look at anyone with lustful eyes. Not watching
with desirous intents, then no other thoughts will spring up,
no bad thoughts will emerge. To keep inferior thoughts at
bay, one needs to cherish iSfeu bhava in particular.
13
14
SubalaUpanisadl3.1
Rabindranath Tagore, Fwit-gathering, LXXXII
530
Baul philosophy
Once the emotion of the small child has fully unfolded in a person
and maternal sentiments govern that persons emotional moves, it is then
that the ideal of divinity can be truly realized in humanity, for it is then
alone that man escapes from the danger of 'turnfing] something that is
lofty and sublime into something immoral and perverted'15. Why?
Permeated by the sentiment of childlike pureness, the striver remains
alert at all times so as to protect his spiritual integrity.
Whether he sings, or dances, or plays musical instruments,
or does whatsoever; immersing himself amid all, still he
would seek to retain his vital property. There is but one thing
on which he would keep his eye, and this is brahmacaiya.
Brahmacarya, the ability to preserve the vital energies through selfrestraint, constitutes a crucial factor on the path of self-realization. Yet
the strength and capacity to maintain brahmacarya is not acquired in a
single instant, but requires patient and relentless effort.
To adopt brahmacarya, one may perhaps not succeed at first
attempt. One may not make it at second attempt, at third
attempt either, yet one has to keep trying. Why? When a
child is born, a human child - they cannot jump, can they? A
child being born, all he can do is crying for his mother, that
means to make fuaahf. A calf or new-bom animal, as soon as
he emerges from the mother's womb, will try to get up - with
one foot, with two feet, again he falls down. That means
time and again he wants to get up and falls down, gets up
and falls down. Like this, getting up and falling down again
and again, he finally manages to suck the milk from his
mother. Having learnt to drink, he will nourish himself on
the mother's milk for as long as he is meant to; thereafter he
eats plants, eats food, eats other nutriments. Then the initial
sentiment is forgotten; this sort of maternal emotion does not
remain with him. That means in an animal's nature, the
maternal feeling persists Tor some time, for some days,
thereafter it exhausts itself. As soon as the animal learns to
get up and run about, the maternal sentiment gradually
decreases. It fades, but his affection and fondness live on. It
15
Niskima prema sadhana
531
continues from a little distance, moving somewhat away;

after some days perhaps he would perceive the mother in a
different manner. After all this is an animal in whom rests
the animal's perception, so he thinks in terms of an animal.
This, however, does not happen with humans. Here,
tenderness, affection, amity, love, friendliness, everything is
given out. The human son regards his mother as the mother
throughout his entire life. From the small child till old age he
sees the mother as mother. Here, no other emotion of any
sort arises, awakes.
In order to sensitize the mind to the sublime emotions working at
the core of man's spiritual kinship with the divinity, in order to
comprehend the essence of feeling that rests at the heart of the
transcendental experience, it is necessary to acquire spiritual maturity
and mental readiness in the process of sadhana. The more advanced
stages of spiritual insightfulness are thereby attained through those
increasingly complex aspects of the spiritual practice whose tenets are
accessible only to sufficiently qualified strivers. In order to learn these
extremely difficult elements and to master the most intricate spiritual
tasks, the Bauls resort to the secret components of their sadhana. The
precondition for the execution of these highly sensitive tasks is utmost
mental discipline paired with firm inner determination.
To pursue these aspects of the sadhana, one has to get up at
three in the morning. Three o'clock is a good time. From
three to four, practicing for one hour will be enough. If one
takes a lot of time one may practice for two hours, but doing
it for one hour is going to be enough; there is no need for
more than that. Thereafter you can proceed to japa, to silent
incantation - ajapi.
Incantation, as distinct from the actual sadhana, does not require
the striver to retreat from the activity surrounding him, but can be
sustained amid all and while interacting with all. Can be sustained in
what manner? - as a/apa, that is, voiceless incantation which does not
involve the movement of the tongue. The tongue not being part of the
recitation, japa is continued in the mind even though the tongue may
532
Baul philosophy
engage in conversation. It is the subtle tongue resting above the actual

tongue which acts as the medium to carry on the incantation, which
allows for utterance of the divine name with mouth closed. If continuity
is enabled like this and pronunciation of the name thus made to
automatically persist, the requirements of the spiritual task are being
satisfied without the need for physical withdrawal from one's concrete
environment.
The human being exists as a manifest, material presence uniting
the five elements earth, water, light, air and space. It is from earth that
man emerges - ksiti (earth), that means, it is from ksetra, from the field that
man is produced. The world is pervaded by those elements
earth, water, light, atmosphere and space. That is, air, fire,
the sky, the earth; it rests within these four elements. Hence
our body is composed of these four things.
The human body, the agricultural land (ksetra) which is brought forth
from the field (ksetra) - from the earth (ksiti) - must be properly known
in order to be cultivated. That is to say, the elements on which the
physical reality of the human being is grounded must be recognized as
such in order that the human truth be apprehended in its entirety.
To know this means indeed to know ourselves. If we are
able to realize ourselves, it is then that we can love the
world, that we can love the human being. Then, in that case
there will be no duality, no division into two. It becomes one
presence, one reality. Therefore I think that this sadhana has
the capacity of bringing peace to the whole world. If
everyone could accomplish it, if humans could love humans
- then, having to search far off in order to find God I think
won't be necessary. The divinity is attained nearest of allT
closest of all - if one can love oneself That means for a
human being to love himself.
For a human being to love himself presupposes to recognize in
man the divine essence that indwells each and every manifest reality as
the momentum of truth by virtue of which creation exists as an actual
533
presence rather than a mere illusion. Respect for humanity, love and
affection towards the human being can be accomplished only once man
realizes his own self and, having discerned the presence of the Supreme
Divinity in the guise of the human self, learns to love this divinity. To
love this divinity in what way? - by loving his inner divinity, by loving
his own soul as the extension of the Supreme Self: of the world-soul to
which the individual souls are linked by their kinship of love making
every single creature an integral aspect of the universal whole.
But what does love imply in the concrete? What does it mean for
one human being to love another human being, to cherish friendship,
amity, affection? How is mutual love among humans accomplished?
Love means to get close to someone in an agreeable manner.
Affection, love, friendliness - love is to engage in pleasant
conversation with a person, to make that person one's own,
and to be positively fond of that person, to care about that
person. This is love, this is amicability, this is affection.
More than that, genuine love is by nature selfless and free from egoistic
intents.
This apart there is no expectation of gain. If interest to obtain
arises, then the matter slips down. Then what happens? Then
one gets to see that a human being cannot turn completely
human.
For man to become fully human, for the human being to grow
into a perfect, into a fulfilled human being, what is it that is needed? - the
ability to renounce. Renunciation - that is, abandonment of selfish
desires and impertinent demands on the part of the individual for the
sake of humanity as a whole - is essential in order to achieve harmony
and love among humans. Therefore, it is in renunciation that complete
peace is attained.
In renouncement lies supreme peace, and if one is not able to
accomplish renunciation, then this peace does not arise. But
peace emerges when? - once you love yourself.
534
Baul philosophy
Why? Because if we do not love ourselves, how can we love another

person? How can we love God? The way man treats his own soul, it is
in this very same manner that he will treat his fellow humans; it is with
this very same attitude that he will approach the Supreme Divinity.
What is more, it is the intrinsic oneness of the individual with the
whole which we must realize if we wish to retain our claim to humanity.
If I were to create a boundary-line around myself, if I were
to form a party, a group -just like I am the Baul party; there
is the Buddhist party, the Jain party, the Muslim party, the
Christian,.. Doing like this, if any one party, that means any
one boundary is being established, then what ensues9 splitting one from the other we are unable to love anyone.
The human truth rests in oneness rather than duality, in homogeneity
rather than segregation. What is it that accounts for this unifiedness? It is
the reality of the human being, the very fact that we are humans: human
existence takes multifarious appearances, yet its ultimate essence is
oneness, is unity.
The human being does not take any distinct form. Just as I
have mouth, eyes, language, I have my experience,
everything - a human being has the same things, every
human being is indwelled by the same facts. So where is the
difference?
Humanity consists of humans, humanity reflects the collective
interaction of one human being with another human being, hence
humanness is bom wherever this interactive dialog progresses smoothly
with a sense of harmonious integrity.
Which is the factor that unites the individual human beings into
one homogeneous human family? Which is the common property shared
by all humans? It is experience, human emotional experience, the
capacity of the human being to taste the cosmic essence through the
medium of the human heart. When is the faculty of experience acquired?
The emotional potential rests at the core of each and every human being
as the gift bestowed upon man at the time of his birth.
535
That means nothing else than the fact that the knowledge of
experience arises at the very moment of birth. Now, to attain
accomplishment in the sadhana pertaining to the human birth
- it is this accomplishment which indicates being
accomplished.
It is accomplishment in the sadhana relating to the human birth
which signifies true accomplishment. And to arrive at this supreme
accomplishment, to reach the ultimate state of attainment, there is but one
route: surrender - fall-hearted and unconditional surrender to the one
who sets us afoot on our journey. Surrender implies faith, surrender
implies reliance and confidence in the one to whom one surrenders.
Just as the small child has no pertness, that means he knows
no shame, no hate, no fear of any kind. He surrenders
himself entirely to the mother. At times he remains naked, at
times he wears clothes, at times he does not wear them; at
times he eats, at times he does not eat - everything is
arranged for him but by the mother. That means he depends
on her, relies on her. So if we could rely on somebody in
this very manner, it is then that we can attain to God. God
means that one: the one on whom we will rely, it is that one
who is God. Reliance is God: it is Him who gets everything
going.
Thereupon, accomplishment signifies darsana, the ultimate vision
of the divine presence. It is in this vision that the state of being
accomplished becomes disclosed, that attainment manifests itself as the
supreme spiritual experience. Darsana arises when the striver is able to
evoke the transcendental sight before his inner eye. How is the divine
vision called forth in the concrete?
Darsana suggests that I wish to see Him with my eyes. That
means He becomes visible by way of emotional experience
in the manner of a flow of dreams.
Now, once determined to incite the vision of the Supreme Divinity, a
seeker may resolve to ascertain the sublime energy in its apparent
revelation as the human being indwelled by the divine essence.
536
Baul philosophy
Once firmness has taken root - then perhaps you would have
arrived, so I reckon the divinity to have come to me in your
appearance. That far I can take my imagination. Why? You
are a human being, I am a human being, hence I believe that
your coming implies the arrival of the divinity in your guise.
Up to this point, however, the real vision has not been

accomplished, the true divinity not been attained. Why? Because the
outer sight alone, the mere encounter with the concrete expression does
not make the vision of the unmanifest truth. Therefore I do not accept as the real divinity the manifestation obtained
up to this instant. In order to truly attain to the lord, one has
to experience Him, has to draw forth His presence through
experience - the appearance of my God is thus, in this
respective manner He performs His acts, of such sort is his
way of seeing, like this is His thought. Just as our artistry artfulness - then arises in the heart: it is once this has turned
complete that one can vision the divinity.
Why? Because the true vision is the vision of the Invisible, the vision
which is attained with eyes closed. The supreme transcendental reality
reveals itself in transcendental form; that is, as an energy rather than an
appearance.
Once I close my eyes, that light rises in me. Light has no
form, has it? Radiance has no shape. If shape is created upon
seeing the light, applying colored papers of various kinds to
obtain different colors - this is sadhana. Experience itself is
the Radiant. Into that radiance enters experience. Then, what
is attained in that is what you partake of; it is within t&af that
you attain it. That means mutual union between the two is
being accomplished.
It is by experience alone that the Supreme Reality is attained.
Therefore, it is man himself who has to strive for the Highest, who has
to toil by means of his own capacities if he aspires fulfillment of his
ultimate quest. The transcendental presence cannot be called forth other
than through personal experience, the divine vision not be obtained if
537
not through onefs own inner eye. The Supreme Being rests in us, and it
is within ourselves that we have to search for the divinity; it is within
our own soul that we are to realize the infinite truth.
For this reason, to attain something by separating it - in that
case I would say one is bound to spend one's whole life
practicing the wrong sadhana. This will never ever be
fruitful. If someone says, I will show you God - God cannot
be shown; this is something one has to see for oneself.
Why is it so? Because the Supreme Divinity becomes revealed through
experience, because the Supreme Divinity is experience Experience of that one about whom the materialist says in
disbelief, 'show me that god of yours, let him appear in
physical form so that I can see him, hear him, touch him, or
else I will not accept his existence1. Yes, we may answer,
the Supreme Being truly manifests himself in physical
form, he is present everywhere in the material world and
can be seen, heard, touched - but only once you have felt
his spiritual touch, once you have seen him with your inner
eye and listened to his music with the ear of your heart,
then only you will be convinced of his physical existence.
That experience, however, the emotional experience of the
unexplainable, cannot be taught but requires the personal
effort of the individual - as the English say *you can take a
horse to the water, but you cannot make him drink1.16
For the horse to drink the water, for man to drink the nectar o f
sweetness that emerges from the ultimate transcendental experience, a
certain personal effort is needed - an effort which requires a particular

amount of energy. This energy is not drawn from an external powersource: it rests in us, in every living creature as nature's inborn property.
Our task consists therefore not in procuring something which is lacking,
but in activating that which lies donnantly at the core of our own being.
That means the power of one's own, this power one has to
awaken. The power which is within us - just like the
batteries, one by one, on which runs the tape machine: if I
charge the battery for this machine, then the battery is
16
Selina Thielemann, The Spirituality of Music (New Delhi: APH Publishing

Corporation, 2001), p. 12
538
Baul philosophy
charged and the machine works. And if the battery is not a
charging battery, then it runs for as long as its running time
lasts, thereafter it has to be thrown away; that means it does
not work any longer.
In the same manner, our body needs a battery. These
batteries are virtuous company, association with the guru,
and going to temples and mosques - why that? Because
going there, if I enter, if I sit down - just as here nobody
comes to disturb me, hence this room is the place in which I
perform sadhana, that means this is a temple. In the same
way temples - if I say a temple of Lord Krsna, alright, you
may call it temple where the divine presence persists; in any
case it is within experience that you attain to it. As soon as
you close your eyes, then you see that the divinity has
arrived before you. It does not take too much difficulty lighting a candle you can practice it every day, remaining
engrossed for some time, again closing your eyes, you will
see that a certain light within you begins to spread. That
means the radiant presence is gradually expanding.
If this remains happening - the light is brahma, the Supreme
Being. The whole world is the creation of brahma. BrahmaVisnu-Mahesvara: these three are one and the same reality,
not separate entities. We have divided them into three, but
there is one and the same brahma: that is, the supreme
transcendental energy, brahma sakti. So for the sake of
knowing this supreme transcendental energy, what happens
to the Baul? - he goes about striving like a mad person: in
order to see that brahma, and that brilliance. And it is in
search of seeing that Lustrous Man, saccidananda pwrusa the Supreme Man as the essence of true, conscious bliss that the Bauls traverse country after country. Through all
countries they wander about, everywhere they find That
One. Why? It is the Man of the Heart for whom they search
within man. That is to say, the one who possesses the power
of consciousness, the one in whom rests the power of
experience: it is a person of this kind whom they strive to
attain. If a Man of that sort is obtained, in that case the
539
heart's union with the heart has been accomplished. Then

that is our Man of the Heart. For the sake of searching for
this very Man the Bauls wander about. It is the Man of the
Heart alone who is the Supreme Divinity. There is no God
in the temple distinct from Him: That Man is attained in no
other place than the temple which is our body. The one
whom I wish to see, He sits in my inner being - right here.
So this has no end; however much one talks, that much more
comes up. Therefore, just as in the faculty of knowledge one
would read one book, take a few notes from it, then one
would read a little in a book on a different subject, taking
some notes - in this manner, gathering and compiling notes,
a doctorate is produced. A doctorate is obtained. But
sadhana does not work like this. Sadhana is something to be
practiced personally, by oneself. Practicing on and on and on
and on, once self-confidence has been established in the
process, once one is able to maintain faith in oneself that I
am the divinity, in me abides this divinity - then I would be
able to attribute value to myself. I am not a small person - we
are looking with a tendency to belittle: nobody is
insignificant.
Nobody is insignificant, nobody is small: it is but our own incapacity to
realize man in his full immenseness which makes us decry the
magnificence of the human truth.
When we define a man by the market value of the service
we can expect of him, we know him imperfectly... But
when we know him as a spirit we know him as our own.
We feel at once that cruelty to him is cruelty to ourselves, to
make him small is stealing from our own humanity, and in
seeking to make use of him solely for personal profit we
merely gain in money or comfort what we pay for in
truth.17
We merely gain in money or comfort what we pay for in truth - why?

Because -
17
Rabindranath Tagore, Sadhana, pp.lO9f.
540
Baul philosophy
the divine property rests in everyone, therefore that person is
the divinity. We are doing hundreds of thousands of things
for the divinity as part of worship in the temple, but we do
not provide food for a handful of people. If those five people
could be supplied with food, then That One - That Man
whose worship I am performing, He will be even more
delighted. His grace will descend upon those humans.
Generation
1st
2nd
3rd
4 th
5th
Birbhadra
Gosai
Advaita
Gosai
Rasaraj
Gosai
Khepa Chand
Gosai
Ananto
Gosai
6th
Okkur
Gosai
Triguna
Dasi
7th
Phuru Dasi
Nabani Das
Khepa Baul
Brajobala
Dasi
8th
Annapurna
Dasi
Radharani
Dasi
Puma Das
Baul
Manju
Dasi
&
Lakshman
Das
Chakradhar
Das
9th
Krishnendu
Das
Paromita
Das
Subhendu
Das
Manisha
Dasi
Laurance
Dasi
Dibyendu
Das
10th
10th
Anisha
Dasi
&
Anurag
Das
Yet to
born
Aditee
Dasi
10th
Debaditiya
Das
Alingan
Das

Baul Philosophy Das, Thielemann Delhi, 2003

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Baul Philosophy Das, Thielemann Delhi, 2003

Uploaded by

Copyright:

Available Formats

BAUL PHILOSOPHY

Baul Samrat Puma Das

A.P.H. PUBLISHING CORPORATION

Efficient Offset Printers

philosophy in which the essentials of many philosophies come to

Bhakti bhava - The meaning of singing and

interpretation. Such over-simplification indeed does injustice to the Baul

Baul sadhana: introduction

be of great benefit'1, the Baul approaches his goal through inward

Annapuraa Upanisad ! .40 koliam,.. \icarayantaiv vettham mahat tat phalam

The core message is straightforward: why are you running about

Rabindranalh Tagore, Gitabitin, 1,216

Baul sadhana: introduction

Sadhana (Londoa* Macmillan and Co, Limited, 1914), pp.32f.

Baul sadhana: introduction

elemental forces, while the perceptive faculties of the individual self15

According to Upauisadic theory, the perceptive faculties are identified with

Baul sadhana: introduction

- in the same way as a person whose thinking is determined by material

Bhagavata Purana 11.3.32 kvacid rudantyacyxxta-cintayakvacid dhasanti nandanti

Baul sadhana: introduction

In practice, pranayama has to be executed in upward direction.

focused inwardly enables the mind to fully assemble and to secure

vetavatara Upanisad 2.8 trirunnatam sthapya samam iariram hrdindnyiw manasi

Baul sadhana: in troduction

Katha Upanisad 2.3.1 uidhva-mulo'vak-sakha eso'svatthas sanatanah, tad eva

Baul sadhana: in troduction

ia/rti with cidananda, with consciousness of bliss: 'this hladini-akti is

spmtual master is very essential Without .he guidance proved %Te

Why is it so? The Bauls, in their spiritual pursuit, follow the

Literally, sahaja means 'easy1 or 'easily understood1; 'innate1, 'natural1; 'instinctive1,

Baul sadhana: sadhana tarn a

penetrated the spheres of man's awareness, the divine energy becomes

Baul sadhana: sadhana tatt\ra

realizes his own permanent essence, which is immaterial. The human

arrived at this realization, what is man's ensuent reaction? He now

from a conversation between Rabindranath Tagore and Albert Einstein, in

Raul sadhana: sadhana tattva

human form. Mohammad assumed human form, &iva

Therefore, whatsoever divinities man venerates, he tends to contemplate

Shrivaisa Goswami, in an interview with Steven J. Gelberg, Vrindaban, 12 March

and all-pervading as is the transcendental truth embodied in them; they

Baul sadhana: sadhana tattva

inseparable unity. And it is only once an apposite balance has been

Gurd means - in the syllable gu there is darkness, and in the

Baul ,ga<fh|fpif sadhana tattva

spiritual purification? The first and foremost task before undertaking

Baul sadhana: sadhana tattva

For this reason the body has to be readied beforehand. The

cf. Bhagavata Purina 7.S.23 imvanam tdrtanam visnoh smaranam pada-sevanam,

Baul sadhana: sadhana tattva

means I am a Baul - no! Gana does not make a Baul - for

The path of sadhana is very difficult, yet as soon as one acquires

Rabindranath Tagore, S&dbaoi, p. 19

Baul sadhana: sadhana tattva

In other words, the treasure of divine happiness rests at the heart

Baul sadhana: sadhana tatty a

Given his unswerving dedication to the aspired divinity, the Baul

ekti tawrmodhye -referringto the one string of the ekatari instalment

Baul sadhana: sadhana tattva

Baul sadhana: sadhana tattva

level in upward direction, one has to draw the air upwardly