Archive for October 7th, 2009

From: “Seshagiri Das”
Subject: Question of Human Rights
Date: Wed, 07 Oct 2009 07:51:09 +0000
To: am-global@earthlink.net


“Kon se nishiithe madhurima’ sa’the, eseschile mane gahane…” (ps 1509)


O’ Baba, that very night I was feeling so sad and unhappy, I could not
manage my sadhana at all. My mind was overwrought with troubles and
torments and it was stained with the blackness of ego; and my eyes were
filled with hopelessness. O’ my Dearmost, on that desperate night when I
had lost all hope, You came in the depths of my mind, and in that sweet
dream You graced me with Your heavenly smile and filled my whole being with
Your divine bliss. That night You came to me in dream and blessed me.

O’ Baba, O’ the Ajana Pathik, that very night when You came and showered
Your causeless grace the light of the lamp was softly smiling. Because You
came so very close to me, because of Your extreme proximity, I was feeling
very intimate with You. It did not even occur to me how well I knew You or
not. Only I was feeling that You are mine and mine alone, and that I love
You with all my heart. In the blink of an eye, and with a wee-bit of Your
cosmic grace, You merged the psychic and spiritual worlds. Amazingly, You
raised me from a normal state of consciousness to that most devotional
state and lifted me onto Your lap and made me Yours– I lost myself in that
divine bliss.

O’ Priyatama [1], You are not far from me anymore, You are close– very
close; You are my Dearest. The flow of effulgence, the showering of Your
divine grace has wiped away all the darkness and stains from my mind. Baba,
You are very, very close– You are in the deep core of my mind. You have
brought my mind into that exalted state of divinity. O’ my Baba, because of
Your incomparable love, in my each and every thought and in all my actions,
my whole existence is dancing around You. O’ my Dearmost, with Your soft
lotus feet, please always keep me close to You– in all my thoughts and all
my actions.

O’ my Dearmost, O’ my Priyatama…


[1] Priyatama: (Priya= Dear; Tama= most) There are many names of Parama
Purusa which reflect His infiinite attributions as well as the various
relations as sadhaka may have with Him. There is ‘Bandhu’, meaning ‘that
Friend with whom you cannot bear separation’; and ‘Sakha’ meaning ‘the
Friend who is so close that the two appear to be one’, etc. In this
relation of Priyatama, there is a special intimacy between the sadhaka and
Parama Purusa. In this instance, Parama Purusa raises the devotional
standard of the sadhaka so that the sadhaka feels that ‘Baba is mine and
mine alone’ and that He is ‘the Dearest One of my heart’. In that exalted
and highly devotional state, the sadhaka can only think of Baba in that
most intimate relation of Radha Bhava. That is what is meant by the
epithet, ‘Priyatama’.



Baba has given a beautiful system for managing the situation if somebody is
not following the code of conduct, i.e. Guru’s teachings– such that others
are feeling suffocated by that person’s poor dealings.

Most often this happens when various acaryas or senior workers are involved
in negative things and their subordinates are feeling extremely
uncomfortable seeing that. So in such a delicate situation Baba has given a
special tool to apply the needed psychic pressure and thus resolve the

In His dharmic teachings from A Guide to Human Conduct, Baba has instructed
us that if any Ananda Margii is doing something wrong then other margiis
have full right to oppose that and point out their misconduct. And on 15
October 1978, in follow-up Baba has revealed one special pathway to execute
this in one unique discourse, ‘Silent Action’.

So these methods of pointing out and silent action are all part and parcel
of our comprehensive self-cleaning system, whereby our AM society will
become better and better.

And while in most cases silent action works and achieves the necessary
result, there are some few situations or extenuating circumstances in which
it does not. And that is very point which is discussed here below.


Generally people think that silent action is the main or only way for
margiis to oppose any injustices in the Marga. But although it may be
surprising to hear, there are many misunderstandings &
counter-misunderstandings surrounding this practice of silent action.

One commonly missed yet highly significant point is that Baba has given
silent action as a right for each and every individual. Indeed it is not
simply a right but a cardinal human right. It is just like each and every
person has the right to live, the right to speak, the right to express
their feelings, etc. Similarly every human being has the right to oppose
injustices which go against cardinal human values and the codes of dharma.

Baba says, “Under such circumstances you should take silent action…It is
a question of human rights.” (AV-23, p. 150)

But, since 1990, in most cases with whom silent action is done, they do not
understand this very thing. Rather they think in a completely dogmatic
manner. By this following example it will be clear.


Suppose any margii living in Ananda Nagar does silent action with any
particular acarya who is not particular in his moral conduct. And if that
margii is working under him, then most probably that acarya will take

The acarya will think, ‘What audacity. This fellow is doing silent action
against me yet he is working under me. I am his boss and now he is throwing
a stone on my head. This is disgusting. I will not tolerate such things’.
In this way puffed up with vanity and roaring with revenge, that acarya
will do anything and everything in his capacity to lash out against that
simple margii.

Unfortunately that is the way things are working in the organisation these
days since 1990. So we should think how and why this negative syndrome is
going on.

Certainly one operating factor is that the acarya in question does not
recognise that the margii has the right to express his feelings and oppose
an action which is against the cardinal human values– let alone against
the most basic of conduct rules for acaryas.

If the acarya were to do some self-analysis and review his own actions then
he would surely reach the point. Namely that because of his illicit
relation with the opposite sex, that is why the margii opted to take silent
action. Because the margii is not feeling comfortable witnessing such type
of misconduct. For this reason the margii is neither talking with him nor
recognising him as an acarya.

And indeed this is Baba’s system for the margii to do like this. Means Baba
has instructed and has given this margii the right to use silent action in
such circumstances.

Baba says, “Under such circumstances you should take silent action– that
is do not accept that person’s a’ca’rya-ship. It is a question of human
rights.” (AVM-23, p. 150)

So this right of silent action is a human right for all. It should be
guaranteed. And snatching away this fundamental right from any individual
is another sin.

But the acarya in question does not think all these things, usually. Rather
he thinks– as I narrated above– that ‘What an audacity! This margii is
working under me and I have employed him and he is doing silent action
against me. That I cannot tolerate’.

So here the main problem is that although Baba has given the dharmic right,
‘silent action’, and this right can be used to express one’s own feeling
against anybody’s ill conduct. But that acarya does not consider this as
everyone’s right– he does not consider it as a basic human right.
The point being that culprits always think in their own selfish and
personal way and take it in a completely negative sense.


When a government puts any prisoner in jail, that time the government
thinks that the prisoner has the right to live etc. That is why the
government provides food and all kinds of minimum requirements to each and
every prisoner. So this is one example of ‘right’.

And when in AM all will understand that silent action is a human right of
each and every individual which Baba has given to all Ananda Margiis, then
the atmosphere will be smooth. Then only silent action will come into
practice– otherwise it remain as a dream. Because, without that important
ingredient, then those who try to practice silent action will be severely

In my life I have seen this very thing. And in most cases the root cause is
that the culprits do not recognise that the person practicing silent action
has full right to do so. Means silent action comes within the scope of
basic human rights. But devoid of this outlook, those in question
immediately react and seek revenge. Hence practicing silent action against
such culprits is very difficult– especially if they are in higher social

About our organisational climate & how it relates with silent action, many
more points are expressed below in note 1.

At the same time everyone should think on this matter and I invite their
attention to share their feelings and opinions.


Here following is Baba’s great blessing – may we always keep this in our

Baba says, “Your future is bright — not only bright, but guaranteed. A new
spiritual life free from all sorts of dogma is sure to come in the near
future.” (SS-18, p.37)




When negative people have such a stronghold in the organisation whereby
good people cannot even talk freely, then where is the scope for people to
take silent action. Indeed during Sarvatmananda’s demonic rule he never
allowed such things. Anything contrary to his groupist ways was seen as
outright dissent in which case that person was harshly victimised,
threatened, and even expelled.

That was the situation under B group’s suffocating tyranny and now the
present group in power led by Rudrananda is following a similar pattern–
though perhaps to a lesser degree. But the sense is that when those at the
helm are sunk in negativity then the common people cannot even whisper to
their friends about some wrongdoing– what to speak of taking silent
action. Because spies will infiltrate, expose and victimise them. This
happened in Communist countries and Sarvatmanandji created that same
negative environment in AMPS after 1990.

The whole sense is that silent action works best when the society is run by
good people, sadvipras. In that case everyone’s rights are recognised and
accepted. And no one is going to get threatened or victimised for
expressing their God-given rights. And in that environment if one takes
silent action against an authority figure, then that person of authority
will appropriately consider the case and accordingly rectify his own
behavior. In result there is clear-cut growth and development all around
and society gets strengthened and benefited.

But when the ‘rulers-ruled’ relation is in vogue, like Sarvatmananda
established, then the whole practice of silent action becomes marginalised.
Because doing so only awakens those in power to strike down on you. That
happened during B group’s unholy reign. And likewise in the present era
silent action also has less value, to some extent.

So when the situation is enveloped in darkness and one’s voice is
suppressed and people’s genuine rights are not recognised then other means
need to be taken.

Since 1990 the atmosphere has been so thick of group clash & fight for
power, that if any sincere margii or WT ever takes silent action against
their authority figure, then they are just seen as a problem case and as a
tool of the opposing group. There is no consideration of ethics or morality
or any such higher values. There is no sense of shame and no self-analysis.
Just those rulers’ minds are painted in groupism so they see everything in
hat same colour.

So only in a less volatile situation wherein one’s rights are recognised
and valued, only in that case will taking silent action against one’s
authorities prove beneficial and fruitful– otherwise not.

In that way we can say that silent action has some inherent limitations
because when negative people are in power and the common people’s rights
are not respected and morality is overlooked. Then in that case silent
action as a practice is marginalised.

Because silent action is one dharmic tool to be used wherein people,
especially those in charge, have some feeling for morality and higher

But in such a black state where people have no shame and are driven by
groupist desire and the power of the chair only, then silent action itself
gets sidelined. Because vivek is one pre-requisite needed for silent action
to get success; means the party in question has to have the psychic ability
and conscience to consider the claim against them as justified. They must
feel some shame for their misconduct. Then in that case their negative
behavior can get rectified and the situation resolved. But where
fundamental rights are discarded entirely and group power is the be-all and
end-all, then those in the chair will loudly mock and laugh at and take
revenge against those innocent persons who attempt to practice silent action.

In such an imbalanced state, alternate approaches must be taken.

People should express their grievances to those around them and in that way
as concerned margiis are informed of injustices, then collective efforts
can be made to address the crisis, expose the injustices, and set our AMPS
back on the right track. Until our systems are in proper working order,
these types of alternate approaches are our main pathway for overcoming the
negativity and moving ahead.

Note 2: If anyone wants to do either initial investigations or further
research about silent action, or if they simply want to know more about
this practice, then referencing Baba’s discourse is one good way. See
‘Silent Action’ in Ananda Vacanamrtam part 23, p. 149.

Animals Will Also Do Sadhana

Baba says, “Psychic training centres teaching how to transmute, how to
divert different psychic pabula, should be started immediately not only for
human beings of different psychic strata, but for all living beings. These
training centres should be classified into different types, and run
separately for different psychological structures for differently
developed, developing and underdeveloped living beings. For instance, there
should be one type of training academy for developed animals like monkeys,
dogs, chimpanzees and orangutans, another for developing animals, and still
another for underdeveloped animals…This is the third psychic faculty.”
(YP, 98 Edn, p. 164-65)


Read Full Post »