Archive for March 17th, 2010

From: George Kourakos
Subject: For the Betterment of All
Date: Wed 17 Mar 2010 11:15:22 -0000


“(Tumi) esechile mor bakul-bita’ne na’ baliya’ ka’r ghare…” (PS 4320)


Baba, that time the place was surrounded by innumerable bakul flowers
which were blooming and You graced me by coming to my cottage during that
verdant spring season. With Your divine grace, You brought devotional
horripilation (goose bumps) throughout my entire existence and You also
vibrated the very pulsation of my blood. Baba, by having You in such an
intimate and close way, my life has become meaningful. It is Your grace.

Baba, soon after that golden dawn, Your liila moved into a different
phase. Because then You went away leaving me crying all alone. O’ my
dearmost where did You go that time.

Baba, since then I have spent countless days and nights waiting–
sitting by my window threading heaps of flower garlands for You. But that
was all in vain because You did not come. It is painful that now I no
longer see that attractive & charming smile because You are keeping
Yourself distant. Now I no longer see that radiant smile which I used to
see on Your lips when You were with me.

Baba in longing for You, ages have passed since You came close.
Springtime has finished and now summer has come. My entire garden of those
sweet, fragrant bakul flowers has dried up and withered away in this hot
season*. Now that same window– where I used to sit and make garlands for
You and wait– is full of spider webs. Baba, it is so painful and
heartbreaking how You have gone so far away. And my mind is completely dry
in the absence of Your divine presence.

O’ my dearmost, please shower Your causeless grace and appear in my
heart in a very intimate and charming way…

*Hot Season= In the absence of His presence, the sadhaka feels a distinct
dryness in his heart. Summer season– or hot season– has been used as a
metaphor to express that dryness in the devotees heart, where one’s
devotional feeling is lower. And this happens with each and every sadhaka.
Sometimes when one feels dry and out of the spiritual flow then that is
summer season; and when one’s flow of sadhana is good then that can be
compared with springtime because in their dhya’na they feel greater
proximity with Parama Purusa. But when one is experiencing the dryness of
summer, the best thing a devotee can do is to sincerely request Baba to
grace them by coming in their meditation.


(This letter is part of a series of letters on our practice of satya. To
receive past postings from this series, please write us. -Eds)

In our Marga, each and every thing is done for the healthy growth and
sentient development of everyone– for the welfare of all. As every Ananda
Margii is aware, this approach to life is known as satya.

Baba says, “The right application of thought and words for the welfare of
humanity is called satya. That which one thinks or says with a view to
harming others may be a fact or a factual statement [i.e. rta], but it is
not satya.” (AV-4)

Thus it is only satya which can promote well-being to the world in all
circumstances. Mere mundane facts and figures– i.e. rta– alone will not do.

Unfortunately a few people in our AM feel that only rta is proper
and that satya is a ‘distortion of the facts’. This is the deluded
perspective of some.

While most are certainly understanding the eternal value and special
quality of satya– benevolent truthfulness.


However to follow satya it does demand having a somewhat developed state of
mind. Devoid of that, one will be stuck in the realm of rta.

As Baba explains below, less evolved beings like animals and plants are
confined to the ways of rta– and even some humans are limited to this more
static approach as well.

Baba says, “That which is a fact, which has really taken place, we call
rta. The spirit of rta can be found in the plant world. Even among simple,
undeveloped people one can easily find the idea of rta as the motivating
force for society.” (NSS: Disc 10, ‘Shivokti 8’)

By His above teaching it is evident that rta is the guiding factor in the
life of undeveloped creatures, including some human beings. Due to their
lower state, they are only aware about this simple and limited way of
living: Following rta.

Whereas the broad-based view of Ananda Marga is totally different. Guided
by benevolence, Ananda Margiis will adhere to satya.

Baba says, “But the followers of dharma improve upon rta and utilize it in
a reformed way for the welfare of the world. When rta leads to harm, or
when it carries the possibility of falsehood, in that case people improve
upon rta and make it a fit instrument for promoting welfare. Rta when it
leads to welfare is called satya.” (NSS: Disc 10, ‘Shivokti 8’)

Thus when the ways of rta are outdated and unable to follow the dynamic
laws of dharma, then rta must be tossed aside in place of satya.


That is why Baba is very careful to point out the very pointed and clear
difference between rta and satya. It is not that they are the same. Rather
there is a fundamental difference between the two.

Baba says, “In the opinion of the yogic scriptures there is an ideological
difference between rta and satya. That which is a fact, which has happened
or happens, is called rta. And the ideation used for the welfare of the
people is called satya.”

Parahita’rtham’ va’unmanaso yatha’rthatvam’ satyam.

“Using one’s mind or speech out of a spirit of welfare for others is
satya’. It is said that one should take the shelter of satya, not rta..”
(SC-2, Disc:11)


Here in this below example, Baba clearly shows how satya is employed to
promote justice and welfare.

Baba says, “If a person takes shelter in your house out of fear of a wicked
person and afterwards that wicked person comes up to you and asks: ‘Is that
fellow here?’, in that case, an innocent person’s life is endangered. Here,
if one is to follow satya then one will have to say: ‘No, he is not here.’
In this way an innocent person will be saved from being murdered or
tortured at the hands of a wicked person.” (SC-2, Disc:11)

In the above example if one were to resort to rta then that would do
irreparable damage; it would cause irreversible harm. That is why it is
satya which has incorporates the dynamism and vivek to bring wellness all
of the time.


However that is not to say that rta itself is totally useless.

Another way of looking at this entire equation is that each and every
moment of our lives we are to follow rta– unless rta contravenes the
spirit of welfare. Where rta reaches its limit and when rta causes harm to
others, that is when we depart from the path of rta and stand firm on the
principles of satya.

Thus, so long as rta is moving evenly and consistently with satya, then rta
can be followed– and indeed it is to be followed. But the moment rta
swerves from universal well-being, then the only option is satya.

Because only satya promotes the benevolence and welfare of others 100% of
the time. And since we have come to this world to serve others, then satya
is our greatest tool– out greatest friend.


The question then becomes what is the best way to follow satya. How can one
develop the intuitive understanding of what is satya. This is the method we
all need to know. And by Baba’s grace He has given the answer.

Baba says, “Sa’dhana’ is the only way to remove the shadow of asatya and
reach satya.” (APH-3)

Thus it is only by our spiritual practices and meditation lessons that the
mind develops the softness and compassion to know where satya lies.

Here we should always remember that where there is an ounce of selfishness
there cannot be satya. Thus all those who in the name of groupism tell
their various stories about dharma, they are just a bunch of cheats
spoiling the good name of satya. But for this none should blame satya.

Rather it is those groupist parties that should be blamed and pointed out–
and ultimately rectified. Otherwise they will only invite their own

So the only way to keep the mind above selfish tendencies is by ideating on
the Great. By adhering to the path of sadhana the mind will grow and
blossom and emanate the sweet fragrance of satya all the time.


Where as rta or relative truth is limtied and only of value in a particular
set of circumstances, the path of satya has eternal value across all time
and space.

“Question: What is Truth or satya?”

“Ans. Truth is that which never changes: it always remains in the same
condition throughout eternity. Satya is not only unchangeable throughout
eternity but it is also unlimited: there is nothing beyond it. Satya also
does not change from place to place: it remains the same whether in one
place or another. Thus Satya is not affected by time, place and person; it
is Ka’la’tiita, Desha’tiita and Pa’tratiita.” (APH-3, “Some Q & A…’, #10)


Here Baba guides us that those followers of satya– those Ananda Margiis–
will gain victory in each and every moment of life.

Satyameva jayate na´nrtam´

Baba says, “Finally satya becomes victorious in each and every fight, in
each and every clash and in each and every work. Satya comes our
successful. ‘Satyameva jayate na’nrtam’.’That is, the falsehood won’t be

‘Satyena pantha’ vitato devaya’nah’

“Your path to godhood becomes widened with the help of this satya, that is,
this satya makes the path wide so that progress towards godhood is
achieved.” (AV-2)


Different Style

Baba says, “Then came Lord Krsna about 3500 years ago, when the war of the
Mahabharata took place. People’s individual qualities then had not taken a
collective shape. People did not know the art of living collectively. The
individual qualities that lacked a sense of collectivity were given
such a sense by Lord Krsna.” (MHB, p.6)

Note 1: That problem of division which happened in the past is now
going on in our organisation where various people belong to different
factions and are dividing along group lines.

Note 2: The above excerpt is from Baba’s book, “Discourses on Mahabharat”.
Unfortunately now certain known groupists are trying to distort this book.
In the past Sarvatmanandji inserted ‘Translated from the Original Bengali’
on the cover page of each and every AMPS book– even when the discourses
in that book were originally given by Baba in English or Hindi. This was
Saravatmananda’s crooked plan of action in order to show the superiority
of Bengali. Sarvatmananda Dada had the motive to manipulate the scene to
make it look like most of Baba’s discourses were given in Bengali. To that
end Sarvatmananda printed ‘Translated from the Original Bengali’ on the
cover page of each and every AMPS book.

However, when this ill-fated strategy got exposed, Sarvatmananda had to
give up this trick and do something else. He needed to find a different style.
That is why now in the Bengali version of “Discourses of the Mahabharat”,
Sarvatmananda has deleted all of the places and dates at the end of each of
the discourses.

As we know it is standard to list the place and date at the end of each and
every discourse; this is our regular policy in all our AMPS publications.
But Sarvatmananda has discarded this policy; that is why both the ’90 and ’99
Bengali editions of “Discourses on Mahabharat” do not show where and when the
discourse were given. Reason being that they are all Hindi discourses and
Sarvatmananda does not want to reveal this fact by printing the place.
Because everyone knows that discourses given in Ranchi (Jharkhand, formerly Bihar)
were Hindi discourses. That is why Sarvatmananda deleted the place and date
from the Bengali publication. Because he wants readers to think that they
are Bengali discourses– as if the majority of Baba’s discourses were
given in Bengali. This is Sarvatmananda’s ploy. And now they say he is
going to do the same with the upcoming English edition also– remove all
the places and dates in order to make it look like they are Bengali discourses.
This is Sarvatmananda’s devious trick and manipulation. So all should be alert.

Note 3: Some many think that the above is an isolated incident. But tragically
Sarvatmananda has done this in innumerable places already. Because his entire
plan is to make it look like the vast majority of Baba’s discourses were given
in Bengali. For example in the Hindi editions of Ananda Vacanamrtam parts
26-29 and AV-32, there is no listing of the place and date of the discourses.
Sarvatmananda had those removed. So now those discourses are sitting in that
book totally ‘naked’– without any place or date noted at the end of the discourse.
Point being that those are primarily all Hindi discourses but Sarvatmananda did
not want to admit this fact to the readers so he deleted the place & date of
the discourse to conceal this fact.

Note 4: And the same tactic he has done with the discourse ‘Human Search
for Real Progress’. For that discourse also he has removed the place and date.
And like that there are countless examples where the place and date have been
removed– all done in an effort to make it look like the large majority of
Baba’s discourses were given in Bengali. This is Sarvatmananda’s recent tactic.


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