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Archive for December, 2012

Date: Mon 31 Dec 2012 20:26:57
To: am-global@earthlink.net
From: Kamalakanta_margii@u.pub….
Subject: What is Fearful and Fearless Love for Parama Purusa

Baba

== WHAT IS FEARFUL & FEARLESS LOVE FOR PARAMA PURUSA ==

Namaskar,
This letter addresses some key aspects of devotional life and dhyana, and how we can cultivate a deeper, more intimate relation with Parama Purusa.

EXAMPLES OF FEARFUL AND FEARLESS LOVE IN MUNDANE LIFE

In Baba’s teachings, it is given that sadhana is the journey from fearful love for Parama Purusa to fearless love for Parama Purusa. To best understand and benefit from His divine guidelines, let’s first investigate fearful and fearless love on the mundane level.

There are many examples how fearful and fearless love plays out in mundane life. We will also investigate exclusively fear-based relations. For instance:

(a) Suppose a child breaks something in the house and then runs away and does not go back home. That child is just hiding at the neighbor’s house. Such a child is quite fearful. The child’s mother is calling and calling for them to return home, but that child does not budge. After a while the neighbor cajoles, prods, and ultimately carries the child to its mother. The child went unhappily. Such types of kids do not have love for their parents; rather their relationship is based on fear.

(b) Let’s say a child breaks a clay pot in their home, then they may run over to the neighbor’s house to hide. Although they do not really want to stay at their neighbor’s house, but nor do they wish to face their parents. They are scared to go back to their own house. But when mother starts calling the child then after a few rounds of calls, and after mother gives her assurance, the child returns home. That child has fearful love for their parents.

(c) Lastly, a child breaks something in the house and is overcome with sadness, but does not run away. That child is feeling repentant for their mistake, and when the mother calls the child immediately runs into her arms. In that case, we can say that the child has fearless love for her.

Finally in the case of ideal parents, we often see that kids have fearless love for their mother and fearful love for their father. This is not the rule per se, but perhaps a general trend.

EXAMPLES OF FEARFUL AND FEARLESS LOVE IN SPIRITUAL LIFE

Those pre-historic humans had only a fear-based relationship with God. That continued for thousands of years. It was only with the divine advent of Lord Krsna that a revolutionary shift occurred. Then bhaktas began having a loving relation with Parama Purusa. This is evidenced by the poetry and writings of Surdas, Meerabai, Caetanya Mahaprabhu, Vidyapti etc.

Still today some religion preach a fear-based relation with God, gradually though more seekers are being drawn to having a loving relation with Parama Purusa.

Here are a few examples that show the continuum from fear-based relations with God, to fearful love for Parama Purusa which gets transformed into fearless love for the Divine Entity.

(a) In some extreme cases of fear-based relations with Parama Purusa, followers think that, “God is ferocious and can curse and destroy me. I have done sin and He will leave me to burn in hellfire.” Some dogmatic religions adhere to this extreme tenet. In that case there is only fear.

(b) Next, some sadhakas think they are unable to follow all the rules and codes of conduct and they will never be up to the mark. So they opt not to go close. Instead they prefer to do pranam from a distance. They have love for Parama Purusa, but do not want to go close and talk etc. They prefer to sit in the back for general darshan and DMC; and internally they vow to themselves never to go to any meeting or reporting. In that smaller venue, they may be punished and pointed out, so they prefer not to go themselves, but they like to hear about it. There were some margiis and wts who followed this pattern. They did not wish to go close but they had love for Baba so they came and stayed in Ananda Marga. Those who left Ananda Marga entirely and never came back, they had a fear-based relation with Parama Purusa.

(c) Then there are those sadhakas who have committed wrongs and they think, “How can I go close to Parama Purusa, He will be furious with me.” Such persons also have fearful love for the Lord.

(d) Another section of devotees think that, “If I do wrong then Parama Purusa will be unhappy with me.” Actually they have yet to engage in any wrongdoing, but the very thought of that is enough for them to think that the Lord will be displeased with them. They too harbour fearful love for Parama Purusa.

Here are a few examples of fearless love for Parama Purusa:

(a) When devotees experience strong sadhana and potent mantra japa by His grace, then their fear automatically dissipates. They think, “My Parama Purusa loves me and whatever mistakes I have made will not be cause for Him keeping me away, rather because He loves me He will take me on His lap, regardless of my past wrongs.” Such a bhakta has fearless love for Parama Purusa. They request Parama Purusa, “Ok, I have committed many mistakes but it is Your duty to make me alright. It is up to You to cleanse me and give me strength.” Such bhaktas do not have fear. Some even accuse Parama Purusa, “Why did You allow me to do wrong? Why did You not keep me clean.” Some sadhakas really think like this, and it is not just some external show. They truly feel this way inside their heart. They do not brag about this or beat the drum. This is just their natural devotional expression.

(b) Any sadhaka who has experienced deeper and more intimate relations with Him in dhyana will naturally have fearless love for Him.

Baba furthermore states in the last chapter of Subhasita Samgraha – 25, “Iishvar Prem Tatha’ Usake Sa’th Bhay”, that it is okay and natural for sadhakas to begin their spiritual journey having fearful love for Parama Purusa. By this way they will be careful to follow all the do’s and don’ts. Then, slowly over time, or depending upon their approach in sadhana, they become more mature and focused and strictly abide by all those codes of conduct. Their devotional link with Him deepens and their fear fades away as they progress along this continuum. It is Baba’s grace.

In this posting, and for all bhaktas, the transition is from fearful love to fearless love for Parama Purusa. Please read Baba’s following guidelines.

BABA’S TEACHING ON DHYANA

In many places Baba guides us that that dhya’na is our highest practice which has no comparison.

Baba says, “Dhyana is the unbroken flow of the mind-stuff, or citta, in one continuous stream, like the flow of oil, where all the propensities of the mind are fixed on the Goal.” (Ananda Marga Caryacarya – 1, Sadhana, pt #7)

Our scripture says, “Dhya’na yoga which elevates human beings through constant self-analysis, obliterates the very existence of the non-spiritual, and expedites one’s elevation into the supreme spiritual stance.” (Microvita in a Nutshell, p. 92-3)

By these sadhana teachings it is clear that dhya’na is that distinct practice which leads us unto Him.

FEARFUL LOVE TO FEARLESS LOVE

In this passage Baba vividly tells us that sadhana – dhya’na – is the process of yojana’t, whereby we move from the stage of fearful love to fearless love for Him.

Sadguru says, “Yojana means unicity with Him. The final goal of a sa’dhaka is to become one with Him….The spirit of sa’dhana’ is to get oneself unified with the hub of this universal wheel, not united but unified.”

“Now this sa’dhana’ which is sa’dhana’ for complete merger, for unification, starts with fearful love. Love must be there. Unless and until there is love, there can not be unification. So love must be there but it starts with fearful love and ends in fearless love : and the space between fearful love and fearless love is the space of sa’dhana’. What is sa’dhana’? Sadhana’ is transformation of fearful love into fearless love.”

“When this attraction is for any non-integral entity, or for any small entity this is called ka’ma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Purus’a — it is called Prema.”

“Yojana’t starts with fearful love and ends in fearless love and the process of transformation of fearful love into fearless love is called sa’dhana’ (Intuitional Practice).”

“Sa’dhana’ starts with fearful love:..One name of God is bhiis’an’a because everybody is afraid of Him. Everybody starts their sa’dhana’ with fearful love but that sa’dhana’ ends in fearless love – because unless and until one becomes fearless one cannot become one with Him.” (Subhasita Samgraha – 18; Salem, Madras, D.M.C. 9-12-64)

SPECIAL GUIDELINE FOR ENHANCING DHYANA:

UNIQUE TEACHING FROM BABA

Furthermore, here is Baba’s special sadhana guideline for enhancing one’s pratice of dhyana.

In His discourse, ‘Chariot and the Charioteer’, Baba explains about pra’na wherein He specifically guides us that pranayama and dhyana should be done in sequence – i.e. when the mind is very calm then one can do pranayama, and, directly thereafter, one should do dhyana. That’s to say, pranayama should always be followed by dhyana.

Pranayama and dhyana are very important and closely linked as Baba Himself has written the significant aspects of the practical process
in His books.

Here is the one of the special and unique ways in which pranayama and dhyana are related. Here Baba guides us that pranayama is a necessary complement for proper dhya’na.

Baba says, “Pra’n’a’yama is the scientific process to control the respiration and hence the mind, as a result of which sadhana is especially facilitated. The practice of dhya’na becomes a time consuming affair if pra’n’a’yama is not adequately practised.” (Caryacarya, Sadhana, pt #4)

By the above teaching it is clear that pranayama plays an important role in the practice of dhya’na. And through sustained effort in dhyana the sadhaka develops fearless love for Him and ultimately becomes one with Him, by His grace.

BECOMING ONE WITH HIM

Baba says “A genuine spiritualist will have to establish a relation of love with Parama Purus’a. Those who remain oblivious to this truth become unsuccessful in their mission.” (Subhasita Samgraha – 11, ‘The Path of Salvation’)

Ananda Marga scripture says, “Tasmin haḿso bhrámyate brahmacakre. And what do the rest of the people do? They think that since Parama Puruśa is so vast and so learned, whereas they themselves are foolish and illiterate – insignificant creatures. Thus they increase their radii, their distance from the nucleus. This psychology that Parama Puruśa is too vast and great for the devotees to attain Him is called mahimnabodha, that which keeps them away from Parama Puruśa. Those who consider themselves to be wicked try to go far from Parama Puruśa, thinking that if they remove themselves from Him they will in this way be spared punishment. But the point is, if someone goes some distance from Parama Puruśa, can he or she avoid punishment in this way? No. So it is better to come close to Him and draw His sympathy and love, and thus become pure and holy.”

Prthagátmánaḿ preritáraḿca matvá.

“As long as human minds dwell on the duality that “I and my Lord are separate entities,” they keep on moving around the periphery of Parama Puruśa. Instead of this, people should think, “Parama Puruśa is my Father – He may be great and wise, but after all I am His child.” Now in the worldly sphere, if a father is learned and the son or daughter is illiterate, this does not at all undermine the sweet and loving relationship between the father and his child; rather instead of going away from Parama Puruśa, it is better to come close to Him so that the influence and wisdom of the Supreme can elevate His sons and daughters. And those who are wicked and sinful also need not be worried because they are also equally His children.” (Subhasita Samgraha – 11, The Supreme Desideratum of the Microcosms)

Sadguru says, “There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms.” (Ananda Vacanamrtam – 5, The Social Order and Superiority and Inferiority Complexes)

Baba says, “The real spiritual unification is defined as Saḿyoga yoga ityuktah jiivátamá Paramátmanah: when the unit consciousness and the Supreme Consciousness are fused into one, that is the real yoga. When does this take place? When the spiritual aspirants establish a relationship of sweet love with Parama Puruśa. In the absence of this sweet and loving relationship, human beings are bound to maintain a distance from Parama Puruśa out of fear. This is called mahimnabodha in the scriptures. “While Parama Puruśa is such a vast and exalted Entity and I am such an insignificant creature, how can I go near Him?” This sort of inferiority complex on the part of a spiritual aspirant is immensely harmful, and spiritual aspirants must be aware of this. I may be a very small creature, and indeed a drop of water is very insignificant in comparison to the vast ocean of water; but although small, that tiny drop of water is inseparably associated with the ocean itself. That drop never thinks that because it is a mere drop, how can it be associated with the great sea. In the same way, the arduous yogic practice of spiritual aspirants becomes meaningless if they fail to establish a sweet relation with Parama Puruśa.” (Subhasita Samgraha – 11, The Path of Salvation)

Baba says, “Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one’s individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jiṋána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma.” (Ananda Marga Philosophy in a Nutshell – 4, Bhakti and Krpa)

MORE OF BABA’S DIVINE TEACHINGS

Taraka Brahma says, “Try, O sa’dhaka, to know only Him, in Whom are held the sky, the world and the void, in whom are ensconced the mind, the five vital forces and the sensory and motor organs. Shun all other pointless considerations except your efforts to know Him. You are mortal, subject to death. Your desire of establishing yourself in deathlessness has been with you from eternity. And that very Brahma is the bridge leading to that state of deathlessness. So you will reap the real good, if you can only know Him.” (Subhasita Samgraha – 2, p.30)

Ananda Marga ideology says, “The Entity whom you are trying to attain – Parama Purus’a – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you.”

“When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap.”

“Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright.” (Ananda Vacanamrtam – 23)

IN ORDER TO TEACH, ONE MUST PRACTICE

Although it is a sensitive matter, everyone should be very clear that only those acaryas who are strict and sincere in all lessons of sadhana can teach meditation to others. Failing that, their instuctions for dhya’na will be hazy and confusing. Those who do not practice dhya’na in their practical life cannot guide others.

Baba furthermore tells us in different discourses that “A’caran’a’t Pa’t’hyet Yah Sah A’ca’ryah”.

Only those who teach by their conduct are acaryas. If their conduct is not good, then they cannot be treated as acarya. So acarya does not mean the title of acarya or wearing a certain colour of clothing. The critical meaning of acarya is those whose conduct is exemplary. (Reference Ananda Vacanamrtam – 23 ‘Silent Action’, and Ananda Vacanamrtam – 31, Conduct of Acarya.)

Baba says, “Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.”

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words.”

“In every period of history, some people are heard saying: “Today’s society is ruined, the people degenerated. Life was better in the old days.” The same view is expressed in every era. Have human beings really lost their humanity? Don’t they hold the highest position in the evolution of living things?”

“All the psychological diseases of humanity are the result of not having bhúmadrśt́i (Cosmic outlook) in life. The diseased persons do not consider others, but think only about themselves. They are busy thinking about their own families, employers, etc., and they forget everyone else. This is a terrible malady. But it is a mere expression and symptom of narrow-mindedness, the real root and reason for psychological disease. The cure is to reverse the trend of behaviour to rid the fallen human beings of narrow-mindedness. The medicine is one and only one: Brahmabháva [ideation on Supreme Consciousness]. But just adopting the supreme goal does not immediately establish one in that. It is the work of the ácárya to recognize if a person is on the right or wrong path and course of action. The ácárya should give direction and guidance in every work, big or small. When he or she is to impart any duty to anyone, he should be strict, strong and exact, like a diamond. He or she should never consider social position, wealth, rank, etc. Only those who are established in Yama and Niyama [moral code] and practise sádhaná can be given any responsibility.” (Ananda Vacanamrtam – 31, Conduct of Acarya)

Namaskar,
at His lotus feet,
Kamalakanta

PRABHAT SAMGIITA

“Timira’vrt ama’ra’trir a’ndha’r bhediya’ esecho…” (P.S. 1329)

Purport:

O’ Baba, on this pitch-black amavasya night which is enveloped by the cimmerian darkness, on this very night by piercing through the cimmerian
darkness You have taken advent.

O’ my dearmost Baba, You have saturated my entire existence with Your divine effulgence and You have situated Yourself in the depths of my heart.

Baba, I go on ideating on You – ensconcing my mind in Your ideation. O’ my Dearmost, You are mine and mine alone. I do not have fear of anyone or anything, because when I know in my heart that everything is situated within You, then why should I have any fear.

O’ Parama Purus’a, I will not harbour any feelings of hatred towards anyone on any occasion. Because when everyone is within You, then how can I have hatred towards anyone. I cannot.

O’ Parama Purusa with Your thunderous voice You are revealing this eternal Supreme truth: That You are the Supreme Controller of this great
universe.

Baba, You have graced me by coming after piercing through the cimmerian darkness. Your glory cannot be written – it is indescribable…

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Baba

== HAPPY NEW YEAR!! ==

Namaskar,
Happy New Year to all – to everyone – our entire universal family! [1]

We should read this following Ananda Vanii given by Baba, Lord Shrii Shrii Anandamurtiji. This is His direct blessing – an original Ananda Vanii. Why should we settle for a fake Ananda Vanii. The following can be read on the grand occasion of this Happy New Year: 1 January 2013.

“The humans of today are possessed of spirited intellect and accomplished wisdom. They are keen to advance with rapid step shattering the shackles of dogmas. They will no longer be entrapped by the illusion of opportunism. The rays of the crimson dawn of a new humanity on the eastern horizon have started weaving textures of colours on their eyelids and in the subtle recesses of their minds. As for those who have been dreaming of keeping humanity imprisoned by dogmas, their days are numbered; their blissful dreams are being shattered to pieces. I call upon all enlightened people and say: “Go ahead with courage. The humanity has been awaiting you. Establish it in the excellence and grandeur of glory.””

– A’nanda Va’n’ii #53

Namaskar,
Sastaunga Pranam to Baba,
AM-GLOBAL Moderators

[1] Entire family: All of creation are His progeny. So our universal family refers not just to all human beings, but also the animal kingdom, the plant world, all animate beings and inanimate objects, and the expressed and unexpressed universe, i.e. this entire creation. All are part of our family.

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From: “Indrajit Deva” ig4457@sunpost….
To: am-global@earthlink.net
Subject: Donkey Food, Donkey Sadhana, Donkey Kiirtan
Date: Sun, 30 Dec 2012 20:41:39 +0000

Baba

== DONKEY FOOD, DONKEY SADHANA, & DONKEY KIIRTAN ==

Namaskar,
We should all pay heed to Baba’s following guideline.

“Priityanna: If a person wants to feed you out of genuine intimacy, you should take that food happily, even if it is just grains and vegetables. But if someone invites you only to make a show to people, never accept his/her food.

Ápadanna: When life is jeopardized because of the lack of food and water, you need not consider whether the food is prohibited on any grounds or comes from an unworthy person.

Shráddhánna: Shráddhánna (food offered at a memorial service) is neither priityanna nor ápadanna, hence it is not to be taken.” (Caryacarya -2, Society, pt #37)

SUPPOSE YOU ARE INVITED…

Suppose you are invited to a grand feast at someone’s house. To celebrate, that host has the finest chefs prepare the tastiest delicacies and dainties for everyone to eat. Not because because that host wishes to serve the community with love and affection, but rather because he wants to make an ornate show of the affair and bring prestige unto himself. Proof being that if you cannot attend his feast, then he is not the least bit sorry or remorseful, because he will just get another person to replace you – someone else who will pay him honor and respect.

Under such conditions, when there is not the least bit of service mentality and the host is just giving a feast with huge pomp and show in order to heighten his own prestige and self-satisfaction, then attending the program and eating that food is completely inappropriate. Because, in that case, that food is nothing but donkey’s food, or gardabha’nna.

Baba says, “If food is not given with that heart-felt feeling and if one’s own life is not in danger due to starvation, in that condition then any food offered is donkey food, gardabha’nna. So one must not eat that food.” (Summary of Shabda Cayanika – 20, p.163-64 [Bangla])

Thus, under no circumstances – unless one is going to starve to death – should we eat food that is presented as a show of one’s wealth and greatness, because that food is nothing but donkey food, or gardabha’nna.

As we all know, in His practical life, on many occasions Baba refused such food whenever wealthy people or dignitaries invited Him to dine at their house just to impress Him. So we should follow Baba’s example and never eat food that is not offered with genuine warmth and kindness. If ever food is given to you with some ulterior motive – such as for prestige and grandeur, not because the host has heart-felt feeling for you – then that food is veritably donkey food.

DONKEY FOOD: IT VARIES FROM PERSON TO PERSON

One aspect to keep in mind is that gardabha’nna varies from person to person. For instance, if that same host as described above will feel hurt and upset if you do not attend and eat his food, then for you that food is not gardabha’nna; it is not donkey food.

Let’s examine this further. If that host invites 500 people and he has very intimate relations with 10 of those invited guests, then for those ten people it is ok to eat the food. Because the host has a genuine and earnest desire to serve and feed those 10 people with love and affection.

Yet for those other 490 people, the host’s feast is donkey food as for them the host’s only desire is to put on a big show. The host does not care if those 490 people come or not. If any of them are sick or unable to attend, that host will not be disappointed or upset or wounded; he will simply replace their spot with someone else.

That is how the same feast can be sentient for one person yet gardabha’nna for ohers. It has to be evaluated on a case by case basis.

This type of scenario applies to all kinds of social functions like marriages, house entrance ceremonies, baby-naming gatherings and other social functions. In all such circumstances, the operative point is the host’s individual feeling towards you. If with genuine heart-felt feeling he wants to serve and feed you, then it is fine to eat that food. But if he just wants to make a social display by feeding you then it is gardabha’nna.

Here is another situation related with individual life: It is also donkey food if a person has cooked food with the intention of eating it all. To eat even a small portion of that food is also gardabha’nna as the person who prepared the food has no desire to share any of it.

GARDABHA KIIRTAN AND GARDABHA BHAJAN

This type of ‘donkey’ syndrome – doing for show only and not out of one’s heart-felt feeling – is not limited to the realm of food only.

We have all seen various kiirtan players or bhajan singers who perform solely to display their own musical or lyrical talents, and not to serve and please Parama Purusa. This happens across all religions and faiths and occurs in our Ananda Marga as well.

Kiirtan is all about singing to please Parama Purusa – for His glory, not one’s own glory. And the essence of bhajans is to share one’s inner, heart feeling with the Lord, and not to procure attention for oneself.

Yet at retreats or dharmacakra, sometimes it can happen that a person might lead a kiirtan or bhajan in order to win over the admiration of others. If this is done consistently, again and again, such performers run the risk of being converted into microvita at the time of death.

That said, it is not just the musicians who are prone to such downfalls. Sometimes a kiirtan or bhajan participant may dance with such extroverted tendencies or sing with such ego that it is quite evident to all around that that person is doing just in hopes of drawing attention to themselves – so that others will think they are a great devotee.

All such displays devalue one’s approach fail to bring one close to Parama Purusa. That is why Baba calls these misguided attempts as: Gardabha kiirtan and gardabha bhajan, i.e. donkey kiirtan and donkey bhajan.

GARDABHA SA’DHANA’

This can occur in the stratum of sadhana as well. Before giving an example, it has to be said that the sincerity and earnestness in spiritual practice is quite high in our Ananda Marga, so this letter by no means aims to cast doubt that abc or xyz persons are doing donkey practices. Most are fine and okay– this is just a general letter for everyone’s awareness and knowledge. After all, each and every person knows there own situation best.

Now let’s say someone rarely does sa’dhana’ in their own home etc, but then when they go to the jagrti or to a retreat, then suddenly they start sitting for long, long sadhana, as if that is their regular way each and every morning and evening. And not only that, but when they close their sadhana then the first thing they do is open their eyes and slyly scan the room to see if others are taking notice of how long they sat. And if still they do not feel that they got the attention they deserved, then during meal time they will casually say that, ‘It was very good to be able to sit for 3hr sadhana today etc’, and then quickly scan the eyes and faces of others to see if they were impressed or not.

From, all these instances, we can easily understand that that person is doing sadhana not to please Parama Purusa – not to serve Him – but rather to bring name, fame, and prestige unto themselves. They want people to think that they are a great sadhaka. That is why their sadhana is nothing but donkey sadhana.

DONKEY PRACTICES CAN BE VERY DANGEROUS

Okay, let’s say someone you know does do donkey kiirtan, or donkey bhajan, or donkey sadhana on occasion. Then they must be extremely careful, lest they harm and degrade themselves.

Because what they are doing is just a superficial show. They are highlighting themselves: So they are focusing on their own unit existence, not Parama Purusa. In that case, the mind becomes smaller and more selfish. By that way, they hurl themselves onto the path of negative pratisaincara towards animal life. That is the very real and scary danger.

Even then that is not all. For such persons, their kiirtan and sadhana is just hypocrisy, nothing more. They feign devotion and instead harbour the desire to glorify their own petty existence. Such is the audacity of the human ego. Their hypocrisy is one sure sign of downfall and degradation. Such persons should beware. Theirs is a risky and dangerous path.

There remains a glimmer of hope, by Baba’s grace. No doubt donkey kiirtan, donkey bhajan, and donkey sadhana cause false vanity and an overblown ego etc, but with Baba being the Taraka Brahma, our Ananda Marga mantras are so strong that in a moment of quietness while repeating the mantra, even if one was initially motivated by selfish desires, one may develop sincere love for Parama Purusa. And that is the greatest achievement and blessing. But for this to occur, there must be sincerity and an earnest desire to change. Failing that, by their donkey sadhana they are doomed to degeneration.

So only if they change their ways they can be saved, by Baba’s grace. Otherwise such hypocritical displays of donkey sadhana is a definite recipe for disaster. Best is to ideate on Parama Purusa and not fall prey to such donkey kiirtan and sadhana, i.e. superficial show of sadhana.

BABA’S BLESSING

Baba says, “Remember, everyone is entitled to sa’dhana’. For this, nothing neither pedigree, education, knowledge nor any asset, is necessary except only two things – implicit faith and sincerity. Arouse these two things through your will-power and victory is yours, it must come.” (Ananda Marga Ideology & Way of Life – 5)

Namaskar,
in Him,
Indrajit

Note 1: MUST NOT GO INTO DEBT

Baba warns us that one must not go into debt in order to arrange any kind of feast or feeding – not for any occasion.

Baba says, “Arranging the feast by taking a loan or incurring a debt is prohibited.” (Caryacarya – 1)

Note 2: DONKEY FOOD

Here is more about what Baba has to say about donkey food.

(a) Donkey food (Gardabha’nna) is that food purchased with ill-begotten money or sinfully earned money.

(b) If someone feeds you with deep love, respect, and affection and that feeling is conveyed through their expression, talk and conduct, and by feeding you they feel blissful (“Toma’ke kha’iae a’nandit hobe”) and very content, and if you do not eat then they will feel pain, in this situation whatever food you eat in their house– even if it is just boiled grass– will be treated as priityanna (proper & sentient food). Any meal or food not prepared under such ideal conditions is donkey food.

(c) So if food is not given with that heart-felt feeling and if one’s own life is not in danger due to starvation, in that condition then any food offered is donkey food, Gardabha’nna. So one must not eat that food.

Note: In western society that food which is not fit for human consumption is typically labeled as ‘dog food’. And a similar idea Baba has conveyed above by the term donkey food – “Gardabha’nna”.

(Summary of Shabda Cayanika – 20, p.163-64 [Bangla])

Note 3: HONESTY, SIMPLICITY, AND SPIRITEDNESS

Simplicity, sincerity, and honesty are some of the main pillars in the life of any sa’dhaka.

Baba says, “The most valuable treasures on the path of human progress are honesty, simplicity and spiritedness. In no stratum of life should you allow the standard of honesty to deteriorate…” (Ananda Vanii #54)

If one approaches their life duties like preparing food and doing sadhana with an earnest desire to serve Parama Purusa and His creation, then there is no question of any donkey food or donkey kiirtan. Then all one’s actions will be pure and sentient.

Here Baba wanrns about superficial displays in spiritual life.

Jap tap vedajiṋána vidhi bhakti japadhyán ihá haite mádhurya durlabh
Keval ye rágamárge bhaje Krśńa anuráge táhe Krśńa mádhurya sulabh.

“Those who repeat their ista mantra mechanically, or undergo severe penance, or endlessly study the scriptures, or express a show of devotion, or practise meditation in a ritualistic way, can never feel the charm, the joy, of spiritual realization. That sweet discovery is only possible for those who worship Lord Krśńa out of deep devotion to Him.” (Ananda Vacanamrtam – 5, Devotion – the Only Path)

PRABHAT SAMGIITA

“Diinera kut’iire tumi ese gele, tithi bhule path bhule keno ja’ni na’…” (2617)

Purport:

Baba, I do not know the reason why You have graced me – but by losing the path and forgetting the date, You have come to the hut of this lowly person. How this happened I do not know, but in my heart I feel that it is completely Your unfathomable grace on me. Baba Your arrival is nothing but Your ahetuki karuna’– because I do not have the strength of sadhana, nor do I have the virtue of any good deeds. Even then You graced me by coming.

Baba, what I could never imagine, today You have made that into a practical reality in my life. O’ Bhaktavatsal Prabhu, You go on showering me with Your divine grace. You could not tolerate the tears of my longing.

So much time has passed doing Your dhyana; I was crying for You day and night. By calling You again and again my throat has become sore– my voice
has become hoarse. Baba, today You have done karuna’; You followed the wrong pathway and by that way You have made it to my home. Baba, You have come with Your overflowing fountain of divine effulgence.

Baba, it is Your causeless grace. After a long, long time You have come to me in a close and intimate way. So many ages have passed and I was calling You again and again, and now by Your causeless karuna’ You have come. Baba, You are bhaktavatsal [1]…

END NOTE FOR PRABHATA SAMGIITA #2617:

[1] Bhaktavatsal: The One who is the loving caretaker of the devotees. He who gives special favours to His bhaktas and lovingly watches over their every need. Always He is bestowing His divine grace on them.

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From: “Sanjay Deva”
To: AM-GLOBAL
Subject: Curse of Materialism: Not Having Joint Family
Date: Sat, 29 Dec 2012 22:17:36 -0000

Baba

== CURSE OF MATERIALISM: NOT HAVING JOINT FAMILY ==

INDIVIDUALISTIC THINKING:

HAPPY THEN DO FOR ONESELF; UNHAPPY SUFFER BY ONESELF

Namaskar,
It is important to review this case incident that depicts how the US society is fundamentally broken. As you read and learn what happened, think how Ananda Marga can prevent and solve such problems. Why did such a tragedy occur, and how can it be prevented in the future.

Here is the the article.

CASE STUDY #1:

MOTHER DROWNS OWN SON IN BATHTUB AND ADMITS MURDER TO POLICE

San Diego Mother Pleads Guilty to Drowning Autistic Son
December 28, 2012

Just minutes after she drowned her 4-year-old autistic son in the family bathtub, Patricia Corby drove to the neighborhood police station in San Diego with his lifeless body wrapped in a blanket and admitted what she had done, police said.

On Thursday, sobbing uncontrollably, the 37-year-old Corby pleaded guilty to second-degree murder.

Corby was so overwhelmed by the task of caring for her son that she decided to kill him and then commit suicide, prosecutors said.

“She felt like she had no life,” a district attorney’s investigator said.

Her attempt to drown herself in the tub failed, according to prosecutors.

Corby faces a mandatory minimum sentence of 15 years in prison when sentenced Jan. 28 in San Diego County Superior Court. Under that sentence, she will not be eligible for a reduction due to “good time” conduct credits.

In a plea bargain, a second charge of assault on a child under age 8 causing death was dismissed.

The victim’s father, Duane Corby, was in the court when his wife pleaded guilty. He was working on March 31 when his wife killed their son, Daniel. He told investigators that he had seen no sign of mental illness from his wife and that the couple had spent $70,000 in diagnosis and treatment for their son. (http://latimesblogs.latimes.com/lanow/2012/12/mother-drowns-autistic-son.html)

ALIENATION & SELFISHNESS ABOUND IN MATERIALISM

The above tragedy is not an isolated incident in the US, nor in other grossly materialistic societies. It stands as a horrific representation of the ills of materialism. While there are many good people in the US, they are in the minority as the society becomes more disparate and self-centered – disconnected from one another. Neighbors do not know one another, often living side by side for 10 or 20 years, yet still they do not know each other’s name. This mentality breeds a sense of alienation and distrust from one human being to the next.

As we know, materialism itself is a grossly individualistic approach where selfishness reigns. So long as one is healthy, employed, and encounters no grave problems, a person can survive ok. But once a serious problem arrives, and people are forced into dire circumstances, they are apt to take extreme measures, as happened in the above incident. Why? Because there is no one to help them overcome their problems and help shoulder the burden of responsibility. In materialism, everyone must fend for himself / herself, even new moms. In this way, some end up destroying themselves and those around them. This is the common and tragic outcome.

Essentially – in a materialistic society – people feel isolated and alienated. Due to the greed and self-centeredness of individualism and materialism, they earn for themselves when they are healthy and refrain from helping others. It is their ingrained habit and even nature to only care for themselves, and no one else. Bear in mind, that there are many kind-hearted, compassionate people living in the US, but the trend amongst the population-at-large is towards extreme selfishness.

Naturally then, when they themselves face difficulties, they are forced to confront them alone. And that is too much for them to handle, so they often respond in outlandish and destructive ways.

That is the curse of materialism, where everyone lives alone, devoid of the support of a joint family and greater society.

This is an analytical approach to life where everything revolves around one’s own “I” – and nobody does anything to help others. This is the very real and unfortunate end of materialism. Everyone lives alone, devoid of the support, trust, and help of others.

A PICTURE OF WHAT SOCIETY SHOULD BE LIKE

Here below are a few of Baba’s teachings on this societal ailment from His discourse, The Spirit of Society.

“What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison. In their eagerness to move ahead with others they forget their trifling differences which might have led to angry exchanges and court cases in their families, even down to three generations. It is because of the petitions of the complainant in a land dispute that some people go so far as to spend ten or twenty times more than the piece of land is worth. The essence of cooperation resulting from this collective movement aims at expanding a person’s mind by striking down the barriers of meanness. I repeat that a true society is like such a group of pilgrims who attain a deep psychic affinity while travelling together which helps them solve all the problems in their individual and social lives.”

“To what state has society effectively been reduced? I reaffirm the fact that human beings have still not been able to form a human society, and have still not learned to move with the spirit of a pilgrim. Although many small groups, motivated by self interest, work together in particular situations, not even a small fraction of their work is done with a broader social motive. By strict definition, shall we have to declare that each small family unit is a society in itself? If going ahead in mutual adjustment only out of narrow self interest or momentary self-seeking is called society, then in such a society, no provision can be made for the disabled, the diseased or the helpless, because in most cases nobody can benefit from them in any way. Hence it will not suffice to say that all people marching ahead is only a collective form of segregated psychic phenomena; for in that case there always remains the possibility of some people getting isolated from the collective. All human beings must attach themselves to others by the common bond of love, and march forward hand in hand, then only will I proclaim it a society.”

“You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.”

“Society must ensure that proper care is taken of human babies who are totally dependent on the care and protection of their parents for their existence. These helpless children can only convey their pain and discomfort through tears. To raise children from infancy to maturity is an immensely important task. I have said before that the members of society must advance in unison. The newborn babe is another traveller on the path. To adopt a child as our companion, as one included in the society, is called the “Játakarma” of the child.”

“Living beings may be divided into two main groups based on intellect: those who want to share their wisdom, and those who do not. Those who favour the exchange of wisdom have a greater social awareness. But those who oppose it cannot develop a collective social mind due to a lack of mutual understanding. Human beings are basically beings of social inclination. They must always remember that those possessing little strength and ability, and those not provided with the means to survive the struggle for life by Nature, must be led along in companionship. Those who take great pains to assist the helpless are more civilized and endowed with greater awareness. They are the socially-minded beings who readily embrace the underprivileged, the downtrodden and the rejected people of society.”

“Ananda Marga keeps its gates open so that each and every man and woman may enter. Anybody may join, anybody may sing in chorus with the rest. The united march of the people is a march of victory. Ananda Marga states this in unequivocal language.”

LINK TO ENTIRE DISCOURSE

Here is a link for the entire discourse, The Spirit of Society, for those who wish to read more but do not have access to the text.

http://am-global-01.blogspot.com/2012/12/the-spirit-of-society.html

CASE STUDY #2:

MOTHER ABANDONS NEW BORN BABE OUTSIDE IN THE FIELD

The above is not an isolated occurrence. There are innumerable tragedies of this nature where people feel so alone, alienated, and disconnected, that they revert to extreme measures, such as drowning an autistic 4-years old son in the bathtub. The mother feels so isolated, unsupported, and desperate that she commits a heinous act.

In the following case, the mother goes against all maternal instincts and abandons her new-born to die outside just after giving birth. All because she feels there is no one to help her.

Oxnard Mother Suspected Of Leaving Newborn In Strawberry Field
December 27, 2012

An Oxnard, California woman who allegedly gave birth in a strawberry field and left the newborn to die has been booked on suspicion of murder, according to the Ventura County Sheriff’s Department.

Authorities believe Rosalba Moran, 20, of Oxnard delivered the child on May 21, in a Camarillo-area field in the 3200 block of Central Avenue.

The infant’s body was later discovered by a farm worker, Gabriel Ortiz, 43, who told the Ventura County Star he found the body while checking a hose line near a row of poppies bordering the field. Ortiz told a supervisor, who called police.

Ortiz, the father of a 6-month-old daughter, told the newspaper he was shaken by the discovery.

Police took DNA samples from more than 100 fieldworkers in the area, and a swab eventually led to Moran, officials said. She was arrested Dec. 21 and is being held on $1-million bail at Todd Road Jail, according to a Sheriff’s Department release.

Detectives are still working to identify the baby’s father. Anyone with information about the case can contact Det. Lopez or Det. Worthy at (805) 383-8786.

(http://latimesblogs.latimes.com/lanow/2012/12/oxnard-mother-arrested-charged-with-murder-of-baby-found-in-strawberry-field.html)

CASE STUDY #3:

YOUNG MAN’S BRUTAL MURDER OF HIS GRANDMOTHER WITH HAND TOOLS

In this next incident, the youth did not want to help anyone. Just he is enmeshed in his own pleasure-seeking and overlooked that his grandparents came forward to rescue and raise him. Yet he responded by killing in a gruesome manner. That was his extreme selfishness. His grandparents sacrificed to help him – to do what the child’s own parents could not do. But the grandson had no ability to appreciate his grandparents. To them, they were just a burden that should be eliminated.

Grandmother Apparently Killed With Barbecue Fork; Motive Sought
December 17, 2012

Police are trying to determine a motive after a 22-year-old man allegedly killed his grandmother Sunday using a barbecue fork.

Los Angeles Police Department Lt. Paul Vernon called the incident in Mission Hills “especially sad and tragic.”
The suspect, identified as Joe Calderon, was raised by his grandparents and stabbed his grandmother at their Mission Hills home Sunday morning, police said.

Investigators believe Calderon fought with his grandparents Saturday night and, after his grandfather went to work Sunday, again argued with his grandmother, Vernon said. This time, the suspect allegedly began beating his grandmother, who called her daughter for help.
When the daughter arrived at the home in the 11100 block of Rincon Avenue, Calderon “confronted her” outside the home “with a long metal stick,” Vernon said. She went around the corner and called police about 9 a.m.

Responding officers detained Calderon, whom Vernon said had blood on his hands.

The grandmother was found dead in the kitchen, Vernon said. Her name has not been released, though authorities described her as a woman in her 70s. It was unclear what relationship her daughter is to the suspect.

Vernon said investigators found several possible weapons at the scene, including the barbecue fork that “appeared to have blood on the prongs.” Forensic tests will be conducted to determine if the utensil was in fact the murder weapon, he added.

(http://latimesblogs.latimes.com/lanow/2012/12/grandmother-killed-bbq-fork.html)

CASE STUDY #4:

ONE MAN’S SAVAGE ATTACK ON INNOCENT, SLEEPING VICTIM

This next case study shockingly portrays how one man becomes so absorbed in his own personal desire that he could not at all understand the pain he was causing to an innocent human being.

L.A. Now Live: A Homeless Woman Is Set Ablaze In Van Nuys
December 28, 2012

A homeless woman known to many as Flo remained in critical condition Friday after being doused with a flammable liquid and set ablaze on a bus bench on Van Nuys Boulevard.

Times Staff Writers Richard Winton and Ashley Powers will join us at 9 a.m. to discuss Thursday’s horrific crime and how the community is reacting.

LAPD Deputy Chief Kirk Albanese official said it was unclear whether the suspect, Dennis Petillo, 24, even talked to the woman before he allegedly set her ablaze.

“There was no incident or dispute or clear motivation for this horrific attack. He did not know his victim. It defies explanation,” Albanese said. “He is not of sound mind. … The motive is mental illness.”

Police have not released the victim’s name, but area residents said she is Flo Parker. She was also known as Violet: a 5-foot-tall woman in her 60s with dirty blond hair and a time-worn face. But for much of Thursday, her identity was secondary. Violet had become a symbol to some residents of both the dangers that face the homeless and the depths of human cruelty.

(http://latimesblogs.latimes.com/lanow/2012/12/la-now-live-a-daily-conversation-with-the-times-newsroom-8-dto.html)

LINK TO ENTIRE DISCOURSE

Here is a link for the entire discourse, The Spirit of Society, for those who wish to read more but do not have access to the text.

http://am-global-01.blogspot.com/2012/12/the-spirit-of-society.html

SUMMARY

Materialism does not hold any answers, just it breeds a desperate, harsh, and impersonal society where people are utterly dominated by selfishness and despair – wholly unable to connect with others. Such incidents as the ones above occur daily all across the US. They are so common that many go unreported – they are not even newsworthy. That is the gift of materialism.

Prout Philosophy says, “Materialism is the most dangerous – indeed, suicidal – philosophy…materialism is both defective and devoid of morality.” (Namah Shivaya Shantaya: Discourse 18)

Namaskar,
At His feet,
Sanjay

PRABHAT SAMGIITA

“A’ma’y cha’r’iya’ kotha’ ja’o e nirajane…” (PS 665)

Purport:

Baba, You are my closest One. O’ my Beloved, where are You going on this isolated, lonely dark night – leaving me all alone. O’ my dearmost Baba, please do not go away from me. Baba, why are You making me cry so profusely & letting me float in the tears of my devotional longing for You. Baba, please smile always in my mind, constantly radiating Your sweet, divine love.

Baba, by Your grace I have loved You so intimately in dhyana; You know it well. Baba, You are my dearest One. But if You were really a good person You would not play this heart-breaking liila with me each and every moment; You would not leave me in this dark hour. Baba, please be merciful; please remain here along with me.

Baba, there are countless devotees with great qualities & talents who love You very much. Indeed there are numerous persons with top-notch merits & virtues who have deep longing for You. Because of this, it seems there is no place for me in Your mind – neither during daytime nor nighttime, neither in dream nor in awake state: Never.

O’ Baba, please do not leave me alone. Please shower Your causeless grace on me by keeping me eternally in Your divine shelter…

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The Spirit of Society

The Spirit of Society

(The following discourse was delivered by Lord Shrii Shrii Anandamurtiji and was printed in A Few Problems Solved Part 6, and other select publications.)

The spirit of the word samája (society) signifies a group of people who move together. All are not of equal strength or intellect. Hence the shortcomings in one must be compensated for by another. Different people have varying abilities: some have physical strength but no brains; others have the brains but not the strength to work; and others have neither the strength not the brains, but work well and with a peaceful mind under the guidance of their supervisors. We can always see around us people of differing types and qualities. Judged by the crude codes of this world, no one is totally independent. Everyone relies on someone else in some way or other. Everyone makes up for their deficiencies by taking help from others. Whenever a large group of people strive to make up for their relative differences on terms of mutual understanding, we call it a society or society.

What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison. In their eagerness to move ahead with others they forget their trifling differences which might have led to angry exchanges and court cases in their families, even down to three generations. It is because of the petitions of the complainant in a land dispute that some people go so far as to spend ten or twenty times more than the piece of land is worth. The essence of cooperation resulting from this collective movement aims at expanding a person’s mind by striking down the barriers of meanness. I repeat that a true society is like such a group of pilgrims who attain a deep psychic affinity while travelling together which helps them solve all the problems in their individual and social lives.

If we take the full meaning of the term society into consideration, it will be seen that till now human beings have not been able to form a real society. If India builds a society for only Indians, Pakistan for only Pakistanis, and England for only the English, then three separate societies will exist, but we cannot look upon them as the society of humanity. Because humanity is divided into groups, one society will naturally try to thrive by exploiting the vitality of others. On observation you will notice that efforts are being made to establish so-called societies in some particular part of the world, for some particular section of the people, and based on some particular “ism” or faith. A social consciousness based on such divisions lies latent in the minds of the people, whether they are Indian, Pakistani or English, so they remain absorbed in thoughts of their smaller groups. It is actually due to some external impact that social consciousness takes the form of a really all-embracing Indian, Pakistani or English consciousness. The social consciousness of an enslaved nation is never more keenly felt than when the people are at war with the dominating colonial power. After independence that consciousness is lost.

Examples of antisocial fissiparous tendencies do not stop here. Even in different regions of the same country people do not live within one social group. The creeds of the Brahmins, the Rajputs, the Kayasthas, and other different castes urge people to belong to their own societies. And yet the antisocial spirit of self-differentiation does not end here. There are the even smaller groups of Bundellas, Rathores, Sishodiyas and Caohans among the Rajputs, and there is the antisocial eagerness for relative supremacy in the social sphere between the Paiṋca Gaodiiyas and Paiṋca Dravidiis of the Brahmins.

To what state has society effectively been reduced? I reaffirm the fact that human beings have still not been able to form a human society, and have still not learned to move with the spirit of a pilgrim. Although many small groups, motivated by self interest, work together in particular situations, not even a small fraction of their work is done with a broader social motive. By strict definition, shall we have to declare that each small family unit is a society in itself? If going ahead in mutual adjustment only out of narrow self interest or momentary self-seeking is called society, then in such a society, no provision can be made for the disabled, the diseased or the helpless, because in most cases nobody can benefit from them in any way. Hence it will not suffice to say that all people marching ahead is only a collective form of segregated psychic phenomena; for in that case there always remains the possibility of some people getting isolated from the collective. All human beings must attach themselves to others by the common bond of love, and march forward hand in hand, then only will I proclaim it a society.

You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.

In this universe of living beings there are some fundamental problems applicable to all which are to be solved by all. These problems may be taken as the common features in the life and Dharma of living beings, and the all-round health of living beings depends on the happy solution of these problems. The more these problems are solved with mutual cooperation, the more beneficial it will be. We must remember in this regard that rights and responsibilities belong to all. Lack of consciousness about rights and responsibilities drives social beings towards a tragic end. It results in the collective fate of living beings being determined by a particular dominating group. The vital energy of society is sapped through such group or class exploitation. Nature’s wealth belongs to all living beings. What is a burden to the earth is a burden to all. Disregard of these ultimate truths eventually leads to disorder in social life, and society’s potentialities are destroyed before they have a chance to develop.

Why have schools been established? Is it not to enable children to learn? All parents want their progeny to acquire knowledge and develop intellect. But even today many parents are unable to send their children to schools. Why is this? Surely, everyone should be given equal opportunities to benefit from any institution established for public welfare. This is everyone’s birthright. Some people wear a mask of culture in public, but in private pursue personal or class interests. This hypocrisy has no place in the human society. It is the cause of the sad state of education in the world today. The same is true for the supply of food, clothing, housing and medical care. The significance of founding a true society lies in solving all problems in a collective way.

There are some tendencies and instincts which are manifest in both animals and humans. In fact, these tendencies are the evidence for existence of animality in humans. These tendencies may be suppressed in the face of stern rhetoric, but to do that is not only undesirable but impossible, because they support the principle structure of existence. Having identical tendencies, humans and animals both belong to the same category of living beings. The difference lies in the fact that the animal in a human body can refine those tendencies and express them in a more subtle manner. This refinement is called culture. To eat is equally essential for all, but people, even when extremely hungry, do not rush up to the table like dogs and sit down to eat with total disregard for their surroundings. Unless their hunger is more powerful than the faculty of reasoning, they will wash their hands before eating. This is a part of culture.

Civilization is not unchanging. There is nothing stationary on this earth – everything is dynamic. Civilization is also a progressive phenomenon, moving from good to better, from imperfection to perfection towards the ultimate goal: perfect Brahma. The greater the tendency of refinement in people, the more cultured they are. We must remember that refinement and hypocrisy are not the same. There is a heaven and hell difference between the external show and the inner motives of a hypocrite, and the inner and outer consistency of a refined individual. Whatever is done in a refined way, is done with reasoning and propriety, and thus, instead of being a cause of social breakdown, will be a cause of social well-being. Let me give an example. The drinking of water is basically an animal instinct. It would reveal a complete lack of culture for anyone to drink drain-water simply because they were thirsty. To ascertain whether the water is pure before drinking, and to ensure that all towns and villages receive a regular supply of pure water, are signs of a civilized society. But to say, “I’m doing a dry fast” after having secretly drunk a glass of water is the height of hypocrisy.

Judged in the relative perspective, the more civilized we become, the more helpless we become. A new-born baby is completely helpless. Just think of the plight of a helpless child in the delivery room the very first day it appears in society! The more cultured people become in a refined social environment, the greater their sense of duty for their children. For this reason children lose the capacity to do anything themselves. According to the Laws of Nature, the more developed the mother’s affection and intellect, the more dependent the child becomes on its mother. In the animal world, the lesser the maternal affection, the shorter the time it takes the offspring to grow strong and self-dependent. Nature takes the responsibility of assisting those neglected offspring by providing them with the necessary survival instincts. A baby monkey has to learn quickly to cling to its mother’s belly as the mother needs to use all four limbs to jump around the forest. The mother can’t carry her baby by its neck, because the baby would die if its neck was twisted. A kitten, however, is blind at birth and thus unable to see its mother, let alone cling to her belly. Thus mother cat is obliged to carry her babies in her mouth. A baby rhinoceros, on the other hand, runs away from its mother after birth! And rightly so, for the mother’s tongue is so rough that several licks might actually kill the baby. The baby rhinoceros waits for its skin to harden a little before returning to its mother.

Society must ensure that proper care is taken of human babies who are totally dependent on the care and protection of their parents for their existence. These helpless children can only convey their pain and discomfort through tears. To raise children from infancy to maturity is an immensely important task. I have said before that the members of society must advance in unison. The newborn babe is another traveller on the path. To adopt a child as our companion, as one included in the society, is called the “Játakarma” of the child.

Living beings may be divided into two main groups based on intellect: those who want to share their wisdom, and those who do not. Those who favour the exchange of wisdom have a greater social awareness. But those who oppose it cannot develop a collective social mind due to a lack of mutual understanding. Human beings are basically beings of social inclination. They must always remember that those possessing little strength and ability, and those not provided with the means to survive the struggle for life by Nature, must be led along in companionship. Those who take great pains to assist the helpless are more civilized and endowed with greater awareness. They are the socially-minded beings who readily embrace the underprivileged, the downtrodden and the rejected people of society.

Ananda Marga keeps its gates open so that each and every man and woman may enter. Anybody may join, anybody may sing in chorus with the rest. The united march of the people is a march of victory. Ananda Marga states this in unequivocal language.

c. 1956 DMC

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Date: Fri, 28 Dec 2012 21:38:44 -0000
To: am-global
From: Ram Sahay Deva
Subject: Baba’s Mandate on Margii & Wt Sadhana

Baba

== BABA’S MANDATE ON MARGII & WT SADHANA ==

Namaskar,
We all know Baba places great emphasis on our sadhana practice as it is only by properly doing sadhana that we can grow from crude animality to a human being, and from an ordinary human being to an ideal person, and from an ideal person to a divine being.

Just as an illiterate person can become a doctor, professor, or a lawyer through proper schooling and education, similarly…

…sadhana wholly transforms one’s mind and body, making an ordinary person an extraordinary one. The whole personality gets changed by proper sadhana. That is why our Guru has placed a tremendous importance on doing sadhana.

Unfortunately some haven’t been able to realise this basic fact in their practical life. As long as one has not realised the depth of sadhana, they should go on doing meditation with utmost sincerity. Let us not forget that sadhana is a scientific process and by right effort a result must come.

And not only must we practice sadhana, but we must tell those who are obsessed with materialism as well. They must understand that matter is not everything. Their eyes should be opened to the realm of spirituality. This truth must be understood by all.

For all these reasons, sadhana is very important and here is Baba’s Procedural Order for all workers and margiis on sadhana.

—-

“STANDARD OF SADHANA”

“(A) 4 Times Sadhana: Doing sadhana 4 times daily is compulsory for all wholetime workers. It will be the duty of all wt workers to maintain the record of their 4 time sadhana routine in their compulsory daily diary. All trade heads are also hereby instructed to see very particularly the sadhana routine of each and every individual worker of their concerning trade. Trade heads must check whether their workers do sadhana 4 times a day or not. DPS will be directly responsible for implementing this system very strictly. DPS is also to create his own method for collecting information every month regarding workers of different trades who do not or did not perform sadhana as per system in a particular month. Such names are to be recorded and immediate steps to be taken by the DPS against the concerning workers and the supervisory worker of that trade. A monthly statement regarding the irregularities in 4 times sadhana by the workers of different trades and disciplinary steps taken by the DPS against the worker must be submitted to the higher authority every month.”

“For General Margiis: Doing sadhana 2 times daily is compulsory for all margiis in general. DPS is to keep candour eye through his RDPS and DDPS on each and every margii regarding their performance of individual sadhana 2 times a day. Any slackness in this respect is to be pointed out by the concerning RDPS and DDPS to the margiis concerned and the margii is to be made to understand that by not doing sadhana he is committing sin and that he must be very very strict in 2 times sadhana. RPDS and DDPS are to keep a regular record of the margiis of their respective areas regarding two times sadhana. DPS must keep a regular watch on the records.”

“B) Asana and Ekadashii: In order to help in regularity and improvement in sadhana, every worker will have to follow very strictly the rules of asanas (daily compulsory) and ekadashii and they will maintain this record in their daily diary. The DPS will keep very close watch on this and necessary steps must be immediately taken.”

“C) In order to improve the sadhana of the WT workers and increase their attachment to it, the 7th lesson (Sahaj Pranayama) may be made available for practice to maximum wt workers. This will immediately increase their inclination towards sadhana.”

(Procedural Order on Sadhana as given by Baba)

—-

Most senior Wts have this above Procedural Order but they do not like to share with their junior wts and margiis, otherwise those seniors themselves will be pointed out for not following this order. Or what could be the reason why this order is not made more widely available.

BABA’S BLESSING

Baba has graciously blessed us with this great sadhana practice of Ananda Marga and we should realise this quest in our daily life.

Baba says, “The worship of Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your sa’dhana’. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, “How much money has he left behind?” Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh – a record of the futility and frustration of your life. So do not waste your time lest you later have to repent…That is why I say that you will have to dedicate yourselves to His feet wholly and unreservedly. You will earn godliness in proportion to the extent that you surrender yourselves, and finally, after merging that acquired godliness of yours in His Entity, you will attain eternal bliss.” (Subhasita Samgraha – 3)

Namaskar,
Ram Sahay Deva

PRABHAT SAMGIITA

“Tumi a’ndha’r ghare jva’lo a’lo, vyatha’hate ba’so bha’lo…” (2018)

Purport:

Baba, You grace everyone. You shower Your divine effulgence even in the deep, dark abode (1) and make it resplendent. Those who are stricken with grief, You love them and remove their misery. Baba, with Your two hands, You wipe away (2) the stains of sin from the body(3).

Baba, in this mortal world, except for You nobody has anyone else. Worldly relations are transitory – today they are and tomorrow they vanish. Because of this, everyone looks towards You for Your eternal shelter and divine grace. Baba, by Your infinite grace, I am always in Your shelter. My life is always revolving around You. And You eternally shower Your love.

Baba, nobody is ever alone or weak, never – always Your varabhaya mudra is present. Baba, by the divine blessing of Your varabhaya mudra, the impossible becomes possible. Even the highest mountains bow (4) their heads. In the deep, black cimmerian darkness (5), the colorful panorama and grandeur of the light (6) can happen in a flash.

Baba, You always shower Your causeless grace on one and all. Baba, You are karuna sindhu – the infinite ocean of divine grace…

END NOTES FOR PRABHAT SAMGIITA #2018:

(1) Abode: Human mind.
(2) Wipe away: The removal of negative samskaras by His grace.
(3) Body: In this case, it means the human mind.
(4) Mountains bow down: By the grace of Baba’s varabhaya mudra, nobody can harm that devotee. Even the most arrogant person will bow their head down to the devotee and accept their mistakes.
(5) Darkness: In the sinner’s depraved mind.
(6) Light: When one becomes devotional.

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From: “Chandra Deva”
To: am-global@earthlink.net
Date: Fri, 28 Dec 2012 08:36:29 +0500
Subject: Baba’s Humorous Joke On Communist Slogan

Baba

== BABA’S HUMOROUS JOKE ON COMMUNIST SLOGAN ==

Namaskar,
In 1988, in one of Baba’s regularly held LFT reporting sessions He focused on how to conduct street corner meetings in A’mara’ Bengali (AB) samaj.

Baba advised those Bengali LFTs that it is very important to interweave philosophical teachings with jokes. Baba explained that if you just preach one philosophical point after another, the people will get bored. So the way to be successful in gathering a crowd for a street corner meeting is to get people to laugh.

Baba began, “Everybody knows the communist leaders of Bengal have some favourite slogans, “Those who work in the factory are the owners of the factory and those who plow the field are the owners of the land”.”

Then, in His magnificent and charming manner, Baba presented one joke that those LFTs in AB samaj could use for their street corner meetings in Bengal.

With a grand smile, Baba told: “If the worker in the factory is the owner of the factory, and if the farmer who wields the plough is the owner of the land, then the barber who wields the scissors is the owner of head.”

So in that unforgettable LFT reporting session Baba, in His divine and unique manner, made the above humorous remark.

Hearing Baba’s dramatic delivery and colourful analogy, everyone present immediately erupted into laughter. The room was full of laughter.

After all, if the worker in the factory is the owner of the factory and the farmer who wields the plow is the owner of the land, then the masseuse who gives the massage is the owner of the body, and the chef who prepares the food is the owner of the meal, and the street-sweeper who cleans the street is the owner of the road.

Here again is Baba’s marvelous joke: “If the worker in the factory is the owner of the factory, and if the farmer who wields the plow is the owner of the land, then the barber who wields the scissors is the owner of head.”

Indeed, just as it is ludicrous to think that the barber owns the person’s head whose hair he (the barber) is cutting, similarly Baba is pointing out the ridiculous and hypocritical ways of communism: Working in a factory does not make one the factory owner and plowing the field does not transfer ownership to the farmer. No right-thinking person can think like this.

So that is the humorous joke Baba told to those LFTs doing pracara in Bengal. As everyone knows West Bengal itself is riddled with communism.

The overall idea is that Baba is teaching us that when giving a lecture then we should employ humor that will be easily understood by the local people.

Namaskar,
at His lotus feet,
Chandra Deva

Note 1: MORE OF THE HYPOCRISY OF COMMUNISM

Here it should be understood that the above slogans, which are used by communists to rouse the sentiment of the people, are actually diametrically opposed to the philosophy expressed in the Communist Manifesto which states that all the land belongs to the state. The communists use the slogan – “Those who wield the plough are the owners of the land” – in countries where the government is not communist and they want to gain the sympathy of the people; and when in a fully controlled communist country then they resort to the latter slogan of the Communist Manifesto which states that all land belongs to the state. This is their devious & hypocritical manner.

Note 2: WHY FAMILY NAMES SHOULD BE DISCARDED

Baba says, “Casteism is a burden on the Hindu society. All the year round they preach casteism but on the polling days they decry it. This is wholly undesirable. It is better to avoid all titles. Titles signify the caste. If casteism is to be wiped out, it is incumbent to discard the titles. It is commendable if everyone adopts uniformity on title – Deva. Persons using a particular word more often will influence their minds with the meaning of that word. People are reluctant to use the word dása because this word signifies slavery. Whenever the so-called low caste people catch an opportunity, they declare themselves as belonging to the so-called elevated caste, etc. It is an ideal to become deva and for this reason Deva title should be adopted.”

“Titles of the present society have undergone considerable changes during the past fifty years, the cause being that everyone aspires to pertain to an elevated caste. The so-called Shúdras also use the sacred thread. This is only an effort towards the concealment of one’s identity. By this means, they conceal only their disregarded status. This is to be regretted. It is consequent on social debility that they harbour the desire for changes in their situations. It is out and out purposeless to convene All-India Conferences or particular castes. All of them desire to assert and establish their rights. This is simply misuses of energy and money.”

“The consent of those embraced must be sought for before renaming them in Saḿskrta. Language has got nothing to do with religion and as such, there is no reason for anybody depreciating the use of Saḿskrta. In this connection it may be added that the great emperor Aurangzeb used the term sudhárasa (juice of nectar) for mango (original Saḿskrta term for mango is ámra) and saddharma for Islam.” (Tattvika Diipika, 5th part, Ánanda Púrńimá 1957)

So many areas of the globe are affected by caste and communal feeling. From the British lords to India’s brahmins and so many points in between, and here above Baba gives the perfect antidote and solution to such narrow-minded and harmful thinking.

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