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Archive for February, 2013

There are many lending practices which have been called abusive and labeled with the term “predatory lending.” There is a great deal of dispute between lenders and consumer groups as to what exactly constitutes “unfair” or “predatory” practices, but the following are sometimes cited.
Unjustified risk-based pricing. This is the practice of charging more (in the form of higher interest rates and fees) for extending credit to borrowers identified by the lender as posing a greater credit risk. The lending industry argues that risk-based pricing is a legitimate practice; since a greater percentage of loans made to less creditworthy borrowers can be expected to go into default, higher prices are necessary to obtain the same yield on the portfolio as a whole. Some consumer groups argue that higher prices paid by more vulnerable consumers cannot always be justified by increased credit risk.[7]
Single-premium credit insurance. This is the purchase of insurance which will pay off the loan in case the homebuyer dies. It is more expensive than other forms of insurance because it does not involve any medical checkups, but customers almost always are not shown their choices, because usually the lender is not licensed to sell other forms of insurance. In addition, this insurance is usually financed into the loan which causes the loan to be more expensive, but at the same time encourages people to buy the insurance because they do not have to pay up front.
Failure to present the loan price as negotiable.[7] Many lenders will negotiate the price structure of the loan with borrowers. In some situations, borrowers can even negotiate an outright reduction in the interest rate or other charges on the loan. Consumer advocates argue that borrowers, especially unsophisticated borrowers, are not aware of their ability to negotiate and might even be under the mistaken impression that the lender is placing the borrower’s interests above its own. Thus, many borrowers do not take advantage of their ability to negotiate.[7]
Failure to clearly and accurately disclose terms and conditions, particularly in cases where an unsophisticated borrower is involved. Mortgage loans are complex transactions involving multiple parties and dozens of pages of legal documents. In the most egregious of predatory cases, lenders or brokers have been not only misled borrowers but also actually altered documents after they have been signed.

Here is their entire article:

http://en.wikipedia.org/wiki/Predatory_lending

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Date: Wed, 27 Feb 2013 21:21:56
Subject: Story: Incurring Debt Ruins Mental Peace And Friendship
From: Punya’tman Deva
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3199;
(2) Posting: Story: Incurring Debt Ruins Mental Peace And Friendship
(3) Trailer Quote: Bengalis and Mahasambhuti

Each section is demarcated by asterisks (***).

**** Here begins the Prabhat Samgiita ****

“Jhar’er ra’te a’ndha’rete kendechilum van-ma’jhe…” (P.S. 3199)

Purport:

O’ Parama Purusa, on that very dark night when a big thunderstorm was raging, I was crying alone in the deep forest. Nobody was there to talk to – to console me – to understand the tale of my suffering. Nobody was nearby. Certainly You were there along with me, but I could not feel Your presence.

In the height of that wild storm big branches were breaking off from the trees and crashing down on the ground. And all those tender buds and beautiful flowers were also completely blown off from the limbs of the trees; those buds and flowers were wailing loud lamentations; the trees were crying bitterly. That very dark, horrendous night was so disastrous.

O’ Parama Purusa, after this dark, menacing storm passes, and a soft, gentle breeze is in the air, will You please come in the madhuvan [1] of my mind, in my mental garden, with Your sweet, attractive form?…

NOTE FOR PRABHAT SAMGIITA #3199:

[1] Madhuvan: Literally meaning “sweet forest”; But it refers to that remote, isolated, garden in the mind that is filled with spring blossoms, sweet fragrance, aromatic flowers, and a gentle & fragrant breeze. It is that tranquil mental abode where nobody is present except the devotee and the Lord. And there the bhakta and Parama Purusa sit together ensconced in that very divinely intoxicated atmosphere and they share the loving feeling of their heart in a very close, intimate, and loving way.

== STORY: INCURRING DEBT RUINS MENTAL PEACE AND FRIENDSHIP ==

Namaskar,
This letter contains an in-depth Baba story with His critical and detailed guidelines about borrowing and lending money. This is very practical knowledge for us all to have as we may find ourselves in this position one day soon.

Do we lend money to those in need, or not?

Read below to get Baba’s pointed guideline and convey His unique message to others in your unit and community.

ANANDA MARGA: OPPOSITE OF CAPITALISM

The present era of materialism preaches “instant gratification”: Enjoy the world by buying happiness. Credit cards and loans are readily available to the common person. Indeed lending agencies and credit card companies are standing by with astronomical interest rates in order to rip off consumers. It is a deadly cycle; already so many have been victimised.

In Ananda Marga, our view is diametrically opposite. We interact with this world for our daily needs and aim our mind towards psychic and psycho-spiritual pursuits. We seek happiness and peace in those upper realms, not in the instant gratification of worldly indulgences. We know this, we practice this, but even then some in our Marga have gotten bound by the noose of capitalism.

But there is no winning in capitalism. Only those top capitalists derive some selfish benefit. The common public just borrows and spends money on material allurements hoping to find happiness; but ultimately they find themselves upset, frustrated and in debt. All the while, the impoverished masses around the globe suffer from an extreme dearth of resources, which have been gobbled up by those capitalists.

So we should not fall prey to the capitalist cycle of borrowing and spending. Please read this following Baba story about this very subject.

BABA STORY:

GUIDELINES ON FINANCIAL DEALING

Baba was against people borrowing or lending money. One day He said, “You must know that lending as well as borrowing is undesirable and detestable.”

I had known Baba’s attitude and so had always tried not to borrow money. But I still had a question, “Was it so bad to lend money to someone in distress?”

Baba answered with an illustration. “Do you know why it isn’t desirable to lend out money? Suppose someone has come to you to borrow some money. Maybe his need is genuine and his appeal is justified. As you listen to his story of distress, you are likely to want to be kind to him. Even if it is beyond your own means to lend a big amount, you become so upset thinking of his dire need that you take pity on him. Your thoughts get interrupted as the gentleman says, ‘You need not worry, dear brother. Please help me wriggle out of my crisis. If your generosity can take me out the present crisis, I’ll repay the loan within a month. Meanwhile I’m likely to get some money soon, so you may rest assured that you’ll get back your money on time.'”

Baba continued, “There may be no reason for you to disbelieve him. Suppose you are soft-hearted, so you collect the money somehow and hand it over to him. And he, too, feels glad and goes away.”

“That man may not have any intention of taking you for a ride, but it may turn out that he can’t get hold of the money as he thought. It is not so unusual. But you go on nursing the hope that he will repay you at the end of the month.”

“A month goes by. He hesitates to see you out of his shame because he has no money to repay to you. Suppose you go to him out of need for the money. In all likelihood he will be ill at ease and may take offense at your uncalled-for-presence. He will think, ‘How disgusting! He has come to me straightaway.’ Understandably, he will tell you a long excuse about why he has failed to repay you. You will give a patient hearing to him and coming back home begin to wait for the deadline as promised. There will be times when you come across him on the street. Immediately, he will think ‘O, my God! Here he is again, he will certainly remind me of my debt!'”

“Of course it’s only natural such thoughts come to mind, interspersed with some inaudible abusive remarks. Maybe you didn’t go to him for money, but what is that to him? Your presence will be unpleasant enough.”

“So whenever you meet him, he will think, ‘I am lost! He has come again to pressure me for that money.’ At the same time he will hurl some unsavory remarks at you, albeit silently. Contrary to what is in his mind, he will say, ‘Welcome, my dear brother. I am glad to meet you. I am so grateful to you,’ and so on and so forth.

“Undoubtedly the moment he sees you, he will heap uncharitable remarks on you, but when you will come within earshot, he will be all praises an parade his respect for you. It goes without saying that you will be put into a dilemma from not getting your money back even at the time of your own dire need. It may happen that your need will drive you to his house and shout from outside, ‘Hello, Mr.—-, are you there?’

“He will think, ‘Oh! he has come again for the money. What will I say to him?’

“Thinking this, he will not only silently curse you, but also try his best to avoid an encounter with you. Instead of coming outside, he will tell his little son to tell you that his father is out. Accordingly, the boy will run to you to inform you that his father is not in.

“Looking askance at him, you will say, ‘Go inside and find out for certain whether or not your father is there.’ The simple-minded child will reply, ‘Why, I don’t need to check because father has himself said that he is out.’ In this way your relationship with that friend will sour and you don’t know where it will end.”

“Well, he certainly would have been offended that first day if you had not lent him money. Not only that, he would possibly have been shocked and have silently heaped some abusive remarks. Nevertheless, the unpleasant situation would not have spilt over onto the rest of your life. If you lend money, you will inevitably invite filthy remarks galore. That is why a person should think many times before lending to others.”

I asked, “Sometimes a really good man may fall into trouble and sincerely need help. In that case, what is to be done?”

Baba said, “Instead of lending him money, you should help him according to your capacity. Suppose he is asking for five thousand rupees. Tell him your attitude about lending money and let him know your financial condition. Then help him with an amount that’s within your means. It may not be as much as he demands, but he will get consolation that you tried to share his difficulties.” (“My Days with Baba”, Sarveshvarananda)

The above story is quite clear on the point of borrowing and lending. According to Baba, we should not borrow money nor should we lend it. If anyone truly needs financial help, then we should give them money according to our capacity, and not expect anything in return.

BABA’S FURTHER INSTRUCTIONS

Here are some of His further teachings about this very critical topic.

First Baba warns us that we should seek counsel and permission before (a) spending money on superfluous items and (b) before taking any loan.

Ananda Marga Philosophy says, “I am also giving one more advice in regard to aparigraha. If any Margis have to spend on anything in addition to the fixed expenditure (for example, expensive clothing, ornaments, articles of furniture, marriage, building, etc.), they should, before incurring such expenditure, obtain a clear order from their ácárya, unit secretary or district secretary, or any other person of responsible rank. Similarly, permission is to be obtained before taking loan from any businessman or money-lender. Where one’s own ácárya or any person of responsible rank is not easily available, consultation or rather permission is to be obtained from any other ácárya, táttvika or any right-thinking member of the Marga. Every member should follow this instruction strictly.” (1)

Secondly, Baba warns us how money lending itself is a filthy profession. We should keep such greedy persons at arms-length.

Prout says, “People’s means of liveliood should not depend on the quarrel of individuals, as in the case of lawyers. Lawyers usually set one person against another and in this way they serve their personal interests. Similarly no one should be a trader in religion, because in the name of religion, many people are exploited. Nor should one earn one’s livelihood by dealing with dead bodies because such people want more and more people to die, so that they may thereby increase their income. People should also not earn their livelihood by lending money and taking interest. Such persons want to lend more and more money to gain more and more interest, and they do not want the borrowers to refund the capital. The scriptures stipulate that people should not accept food from such people, because their occupations are despicable.” (2)

Over the course of history – in so many lands – money lenders have exploited people to the bone and taken all they had. This has happened not only with the farmers of Bengal depicted below but in so many regions and eras, including in the present day US where countless innocent families are losing their homes because they are unable to pay the money / mortgage they owe.

“Another group of exploiters emerged who took advantage of the poverty of the farmers. These were the moneylenders, who lent money to the farmers at exorbitant rates of interest. The farmers were forced to take loans which they could never repay, so they mortgaged their lands. Eventually the moneylenders became the owners of the farmers’ lands, and the farmers were thus converted into landless labourers… moneylending by private capitalists should be banned and provisions must be made to pay loans in advance to the farmers through the banks. This will eradicate the exploitation by moneylenders and political cadres.” (3)

SUMMARY

We should all exercise extreme caution in our financial dealings. This era of extreme capitalism has devoured the lives of many – leaving them as desperate beggars unable to regain their footing. We must not let this happen to us or anyone we know. We should remain out of debt and keep our mind free for psycho-spiritual endeavors. That is the only way. Remember, one in debt becomes mentally bound by this financial burden as well.

Thus no one in Ananda Marga should make a living by lending money and no Ananda Margii should go into any sort of debt without first getting clear-cut permission from respected members of our Marga.

By following Baba’s guidelines, we can maintain our psychic equilibrium. Going into debt and digging means losing one’s mental peace and becoming a lifelong tool of those greedy capitalists.

MORE ANANDA MARGA GUIDELINES ON THIS TOPIC

WHO IS REALLY HAPPY

“The person who is able to get some vegetables to eat at least once a day, who incurs no debt and who has no need to leave home to earn a living, is really happy.” (4)

DO NOT BORROW TO HOST FEAST

“A marriage feast is completely optional and depends upon the financial capacity of the people concerned. Arranging the feast by taking a loan or incurring a debt is prohibited.” (5)

“For the celebration of this ceremony the arrangement of a social feast depends entirely on the desire and the financial position of the guardians concerned. Taking a loan or incurring a debt for this purpose is forbidden.” (6)

AGAINST YAMA AND NIYAMA

“It is often noticed that individuals incur debt because of their violating the principles of Yama and Niyama, especially due to their extravagance – and as a result, they approach the society for relief. In this connection I must point out that just as the society is duty-bound to give relief to individuals by combined efforts, so also it must have control over the conduct of individuals, over their practice of the principles of Yama and Niyama, and also over their expenditure. Not to consult anybody at the time of spending money but to ask for help from all when in debt, is not a good practice. Such a mentality cannot be encouraged.”
“To purchase, by incurring debt, serge where tweed will do, or gaberdine where serge will do, is surely against the principle of aparigraha. Similarly, people should take food which is nutritious but not rich. They have to give up the practice of feeding others with money taken on loan. That is why social control over the individual’s conduct and expenditure is indispensably necessary. Hence, all Ananda Margis, when they see other Margis acting against the principles of Yama and Niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly. Thus they will have to make the society strong. Henceforth I direct every Ananda Margi to keep strict vigilance on other Ananda Margi to make them practise the principles of Yama and Niyama and also to accept calmly directions of other Margis in this connection.” (7)

“SOMETIMES PEOPLE MISUSE LOANS”

“You might have noticed that there are many countries which suffer from financial stringency, so they take loans from other countries. These loans are then used for ventures like constructing large dams on their rivers.”
“The science of economics teaches that the rolling of money should never be blocked by any sort of non-productive investment. Sometimes people misuse loans to construct an unnecessary building or a new showroom for their business, and thus prevent the possibility of reinvesting the capital and increasing their wealth. Economics teaches that loans taken for business investment should always be utilized for productive purposes, and should never be utilized in any unproductive venture. Foreign loans, for example, should never be invested in constructing large railway stations instead of railway lines.” (8)

INCURRING BIG DEBT TO MARRY DAUGHTER

“Formerly, even poor families had to sell their property to arrange the obsequies of their departed parents. Nowadays normally such things are rare. In such cases, kriyálopa took place under circumstantial pressure. But the custom of incurring heavy debt and selling one’s property to marry off one’s daughters still continues. Of course, when women become a little more socially-aware and men become a little more conscientious, and if women become economically self-reliant by bringing about a change in the economic structure, this custom of kanyádána = [forced social obligations to marry the daughters with dowry and feasts] will die out. And when the caste system will fully die out, the marriage system will develop in a healthy atmosphere. Many unhealthy customs will vanish from society.” (9)

IMPORTANT ACCOUNT

“In the factories and the rural production centres, the capitalist exploitation of India continues unabated, and the landholders, as the last vestiges of a feudalistic social order, perpetrate their exploitation in the villages. The capitalists and landlords carry on their exploitation hand-in-hand. The survival and social security of the landless labourers depends solely on the whims of the landlords, who can expel the labourers at any time on any pretext.”
“The exploitation by capitalists and landlords is accompanied by the exploitation by moneylenders. In the rural economy they lend money to the farmers and rural peasants, and are present in nearly every village and hamlet of West Bengal. Where the landlords are not physically present, their loyal agents are very active. The moneylenders have nothing to do with the land – they merely give loans to the poor farmers at high interest. Sometimes poor farmers cannot afford to procure farming implements, hence they are compelled to take loans from the moneylenders. If a moneylender gives one hundred rupees to a farmer, the farmer will have to repay two hundred rupees with interest, but the moneylender does not take back the loan in cash. Instead he realizes the amount in kind in the form of paddy, potatoes, etc., at cheap rates at the time of the harvest. The poor farmer, under the pressure of circumstances, has to accept this unwelcome system. He is a double loser – first, he has to pay more than double the amount of the original loan, and secondly, this amount is paid in kind at the rate of the harvest price of the crop, which is naturally very cheap. This whole process is conducted through agents, who also take their profit. Thus, the peasants and farmers of India are deprived of all their agricultural produce in four to five months of the year to repay the moneylenders, so for the remaining seven to eight months they have to approach the moneylenders again for fresh loans. At first they mortgage their implements, and then they are forced to part with their land. When the amount of the loans with compound interest increases to the point where the interest and the mortgage is equal to the price of their land, the moneylenders confiscate the land of the farmers. Consequently, the farmers get evicted from their land and move from village to village, living on the streets as beggars.”
“The direct representatives of the capitalist exploiters in the rural economy are the middlemen. They take advantage of the poverty and distress of the farmers and force them to depend on the capitalists for their production. For example, in West Bengal, Calcutta is the main centre of the capitalists, but of course they have subsidiary centres in various parts of the state. For instance, they have centres in Siliguri in North Bengal, Sainthia in Birbhum district, Purulia town in Purulia district and Midnapore town in Midnapore district. From these centres the capitalists, through their agents and middlemen, control the rural economy of West Bengal. The farmers depend on these middlemen not only to procure farm implements, but also to sell their agricultural produce. They also take advantage of the illiteracy of the simple uneducated farmers, collect their signatures or thumb prints for a larger loan, and pay them less than the market value of their produce.”
“Indian society is basically capitalistic, and the administrative system is a capitalist dominated democracy. It is the capitalists who control and direct the social, economic and political systems of India. The problem of how to remain in power is the most important issue for every political party that comes to power in an election. When political interest is of paramount importance, naturally the government will frame laws to safeguard the interests of the capitalist exploiters. The responsibility of upholding the interests of the exploiters in the name of law and order devolves onto the bureaucracy and police. The political leaders merely engage in internal bickering over their share of the ill-gotten gains.” (10)

“MONEY LENDING, CHARGING EXORBITANT INTEREST” = EXPLOITATION

“There are various types of exploitation in society. The form and character of exploitation changes as per changes in time, place and person. In every era of the social cycle, there are various kinds of exploitation. For example, in the economic sphere there is feudal exploitation, colonial exploitation, capitalist exploitation, imperialist exploitation and fascist exploitation. Exploitation may also manifest in such spheres as the physical, psychic, economic, political and cultural spheres. In the past the slave system was prevalent in the Greek and Roman Empires. The rulers sucked the blood of the vanquished to bolster their own interests. In psychic exploitation, the masses are misled with the help of pseudo-philosophies which encourage dogma and narrowmindedness. Democratic socialism and the theory of peaceful coexistence are examples of the hypocrite’s psychology. In economic exploitation, vested interests deprive people of their minimum requirements. Money lending, charging exorbitant interest rates, compelling poor farmers to sell their produce through distress sales, etc., are examples of economic exploitation. Regardless of the type of exploitation used by the exploiters, when society is moving towards revolution, the role of the exploiters is exposed. The exploiters are unable to disguise their exploitation any longer.” (11)

Namaskar,
Sastaunga Pranam to Baba,
Punya’tman

REFERENCES:
1. Guide to Human Conduct
2. Subhasita Samgraha – 11, The Supreme Desideratum of the Microcosms
3. Prout in a Nutshell – 19, Economic Exploitation of Bengal
4. Shabda Cayanika – 1, Discourse 1
5. Caryacarya – 1, Marriage Ceremony
6. Caryacarya – 1, Infant’s Játakarma: The Naming of and First Feeding of Solid Food to an Infant
7. A Guide to Human Conduct
8. Prout in a Nutshell-12, Keep Money Rolling – Excerpt A
9. Shabda Cayanika – 11, Sati and Widowhood – Excerpt C
10. Prout in a Nutshell-19, Economic Exploitation of Bengal
11. Prout in a Nutshell – 21, Nucelar Revolution

Note 1: Predatory Lending

(courtesy of Wikipedia)

“Predatory lending is the unfair, deceptive, or fraudulent practices of some lenders during the loan origination process. While there are no legal definitions in the United States for predatory lending, an audit report on predatory lending from the office of inspector general of the FDIC broadly defines predatory lending as “imposing unfair and abusive loan terms on borrowers.” Though there are laws against many of the specific practices commonly identified as predatory, various federal agencies use the term as a catch-all term for many specific illegal activities in the loan industry. Predatory lending should not be confused with predatory mortgage servicing which is the unfair, deceptive, or fraudulent practices of lenders and servicing agents during the loan or mortgage servicing process, post loan origination.”
“One less contentious definition of the term is “the practice of a lender deceptively convincing borrowers to agree to unfair and abusive loan terms, or systematically violating those terms in ways that make it difficult for the borrower to defend against.” Other types of lending sometimes also referred to as predatory include payday loans, certain types of credit cards, mainly subprime, or other forms of (again, often subprime) consumer debt, and overdraft loans, when the interest rates are considered unreasonably high. Although predatory lenders are most likely to target the less educated, the poor, racial minorities, and the elderly, victims of predatory lending are represented across all demographics.”
“Predatory lending typically occurs on loans backed by some kind of collateral, such as a car or house, so that if the borrower defaults on the loan, the lender can repossess or foreclose and profit by selling the repossessed or foreclosed property. Lenders may be accused of tricking a borrower into believing that an interest rate is lower than it actually is, or that the borrower’s ability to pay is greater than it actually is. The lender, or others as agents of the lender, may well profit from repossession or foreclosure upon the collateral.”

To Read More Visit: http://am-global-01.blogspot.com/2013/02/more-on-debt-from-wikipedia.html

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

****************************************
Bengalis and Mahasambhuti

Baba says, “During the war between the Kaoravas and the Pan’davas, the kings of Bengal did not take part. They thought there is no benefit in it.” (Bam’la’r Itiha’s, Ananda Vacanamrtam-10 [Bangla’])

The advent of Mahasambhuti on this planet is a grand event. Of course He does everything according to His divine plan. Those whom He graces work according to His direction and follow the command of Mahasambhuti. Those blessed souls who have a good samskara and strong devotion – and ultimately His grace – work unitedly under His shelter. Whereas those whose samskara is not good or are in a different flow keep themselves away. That is what happened in the Mahabharat era. From Afghanistan and Pakistan to Sri Lanka, and each and every nook and corner of south and north India, all the states including Nepal joined in to cooperate with Lord Krsna’s divine plans and programs. While some like Duryodhana did not support. As Baba says in His above teaching, that time the leaders of Bengal did not support Mahasambhuti.

Something similar is going on these days also as some from Bengal are not supporting. They are disobeying Guru Baba: By their own whim they invented the dogma of mahaprayan and observe it annually. This was never given or approved by Baba.
****************************************

Read Full Post »

Date: Wed, 27 Feb 2013 21:21:56
Subject: Story: Incurring Debt Ruins Mental Peace And Friendship
From: Punya’tman Deva
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3199;
(2) Posting: Story: Incurring Debt Ruins Mental Peace And Friendship
(3) Trailer Quote: Bengalis and Mahasambhuti

Each section is demarcated by asterisks (***).

**** Here begins the Prabhat Samgiita ****

“Jhar’er ra’te a’ndha’rete kendechilum van-ma’jhe…” (P.S. 3199)

Purport:

O’ Parama Purusa, on that very dark night when a big thunderstorm was raging, I was crying alone in the deep forest. Nobody was there to talk to – to console me – to understand the tale of my suffering. Nobody was nearby. Certainly You were there along with me, but I could not feel Your presence.

In the height of that wild storm big branches were breaking off from the trees and crashing down on the ground. And all those tender buds and beautiful flowers were also completely blown off from the limbs of the trees; those buds and flowers were wailing loud lamentations; the trees were crying bitterly. That very dark, horrendous night was so disastrous.

O’ Parama Purusa, after this dark, menacing storm passes, and a soft, gentle breeze is in the air, will You please come in the madhuvan [1] of my mind, in my mental garden, with Your sweet, attractive form?…

NOTE FOR PRABHAT SAMGIITA #3199:

[1] Madhuvan: Literally meaning “sweet forest”; But it refers to that remote, isolated, garden in the mind that is filled with spring blossoms, sweet fragrance, aromatic flowers, and a gentle & fragrant breeze. It is that tranquil mental abode where nobody is present except the devotee and the Lord. And there the bhakta and Parama Purusa sit together ensconced in that very divinely intoxicated atmosphere and they share the loving feeling of their heart in a very close, intimate, and loving way.

== STORY: INCURRING DEBT RUINS MENTAL PEACE AND FRIENDSHIP ==

Namaskar,
This letter contains an in-depth Baba story with His critical and detailed guidelines about borrowing and lending money. This is very practical knowledge for us all to have as we may find ourselves in this position one day soon.

Do we lend money to those in need, or not?

Read below to get Baba’s pointed guideline and convey His unique message to others in your unit and community.

ANANDA MARGA: OPPOSITE OF CAPITALISM

The present era of materialism preaches “instant gratification”: Enjoy the world by buying happiness. Credit cards and loans are readily available to the common person. Indeed lending agencies and credit card companies are standing by with astronomical interest rates in order to rip off consumers. It is a deadly cycle; already so many have been victimised.

In Ananda Marga, our view is diametrically opposite. We interact with this world for our daily needs and aim our mind towards psychic and psycho-spiritual pursuits. We seek happiness and peace in those upper realms, not in the instant gratification of worldly indulgences. We know this, we practice this, but even then some in our Marga have gotten bound by the noose of capitalism.

But there is no winning in capitalism. Only those top capitalists derive some selfish benefit. The common public just borrows and spends money on material allurements hoping to find happiness; but ultimately they find themselves upset, frustrated and in debt. All the while, the impoverished masses around the globe suffer from an extreme dearth of resources, which have been gobbled up by those capitalists.

So we should not fall prey to the capitalist cycle of borrowing and spending. Please read this following Baba story about this very subject.

BABA STORY:

GUIDELINES ON FINANCIAL DEALING

Baba was against people borrowing or lending money. One day He said, “You must know that lending as well as borrowing is undesirable and detestable.”

I had known Baba’s attitude and so had always tried not to borrow money. But I still had a question, “Was it so bad to lend money to someone in distress?”

Baba answered with an illustration. “Do you know why it isn’t desirable to lend out money? Suppose someone has come to you to borrow some money. Maybe his need is genuine and his appeal is justified. As you listen to his story of distress, you are likely to want to be kind to him. Even if it is beyond your own means to lend a big amount, you become so upset thinking of his dire need that you take pity on him. Your thoughts get interrupted as the gentleman says, ‘You need not worry, dear brother. Please help me wriggle out of my crisis. If your generosity can take me out the present crisis, I’ll repay the loan within a month. Meanwhile I’m likely to get some money soon, so you may rest assured that you’ll get back your money on time.'”

Baba continued, “There may be no reason for you to disbelieve him. Suppose you are soft-hearted, so you collect the money somehow and hand it over to him. And he, too, feels glad and goes away.”

“That man may not have any intention of taking you for a ride, but it may turn out that he can’t get hold of the money as he thought. It is not so unusual. But you go on nursing the hope that he will repay you at the end of the month.”

“A month goes by. He hesitates to see you out of his shame because he has no money to repay to you. Suppose you go to him out of need for the money. In all likelihood he will be ill at ease and may take offense at your uncalled-for-presence. He will think, ‘How disgusting! He has come to me straightaway.’ Understandably, he will tell you a long excuse about why he has failed to repay you. You will give a patient hearing to him and coming back home begin to wait for the deadline as promised. There will be times when you come across him on the street. Immediately, he will think ‘O, my God! Here he is again, he will certainly remind me of my debt!'”

“Of course it’s only natural such thoughts come to mind, interspersed with some inaudible abusive remarks. Maybe you didn’t go to him for money, but what is that to him? Your presence will be unpleasant enough.”

“So whenever you meet him, he will think, ‘I am lost! He has come again to pressure me for that money.’ At the same time he will hurl some unsavory remarks at you, albeit silently. Contrary to what is in his mind, he will say, ‘Welcome, my dear brother. I am glad to meet you. I am so grateful to you,’ and so on and so forth.

“Undoubtedly the moment he sees you, he will heap uncharitable remarks on you, but when you will come within earshot, he will be all praises an parade his respect for you. It goes without saying that you will be put into a dilemma from not getting your money back even at the time of your own dire need. It may happen that your need will drive you to his house and shout from outside, ‘Hello, Mr.—-, are you there?’

“He will think, ‘Oh! he has come again for the money. What will I say to him?’

“Thinking this, he will not only silently curse you, but also try his best to avoid an encounter with you. Instead of coming outside, he will tell his little son to tell you that his father is out. Accordingly, the boy will run to you to inform you that his father is not in.

“Looking askance at him, you will say, ‘Go inside and find out for certain whether or not your father is there.’ The simple-minded child will reply, ‘Why, I don’t need to check because father has himself said that he is out.’ In this way your relationship with that friend will sour and you don’t know where it will end.”

“Well, he certainly would have been offended that first day if you had not lent him money. Not only that, he would possibly have been shocked and have silently heaped some abusive remarks. Nevertheless, the unpleasant situation would not have spilt over onto the rest of your life. If you lend money, you will inevitably invite filthy remarks galore. That is why a person should think many times before lending to others.”

I asked, “Sometimes a really good man may fall into trouble and sincerely need help. In that case, what is to be done?”

Baba said, “Instead of lending him money, you should help him according to your capacity. Suppose he is asking for five thousand rupees. Tell him your attitude about lending money and let him know your financial condition. Then help him with an amount that’s within your means. It may not be as much as he demands, but he will get consolation that you tried to share his difficulties.” (“My Days with Baba”, Sarveshvarananda)

The above story is quite clear on the point of borrowing and lending. According to Baba, we should not borrow money nor should we lend it. If anyone truly needs financial help, then we should give them money according to our capacity, and not expect anything in return.

BABA’S FURTHER INSTRUCTIONS

Here are some of His further teachings about this very critical topic.

First Baba warns us that we should seek counsel and permission before (a) spending money on superfluous items and (b) before taking any loan.

Ananda Marga Philosophy says, “I am also giving one more advice in regard to aparigraha. If any Margis have to spend on anything in addition to the fixed expenditure (for example, expensive clothing, ornaments, articles of furniture, marriage, building, etc.), they should, before incurring such expenditure, obtain a clear order from their ácárya, unit secretary or district secretary, or any other person of responsible rank. Similarly, permission is to be obtained before taking loan from any businessman or money-lender. Where one’s own ácárya or any person of responsible rank is not easily available, consultation or rather permission is to be obtained from any other ácárya, táttvika or any right-thinking member of the Marga. Every member should follow this instruction strictly.” (1)

Secondly, Baba warns us how money lending itself is a filthy profession. We should keep such greedy persons at arms-length.

Prout says, “People’s means of liveliood should not depend on the quarrel of individuals, as in the case of lawyers. Lawyers usually set one person against another and in this way they serve their personal interests. Similarly no one should be a trader in religion, because in the name of religion, many people are exploited. Nor should one earn one’s livelihood by dealing with dead bodies because such people want more and more people to die, so that they may thereby increase their income. People should also not earn their livelihood by lending money and taking interest. Such persons want to lend more and more money to gain more and more interest, and they do not want the borrowers to refund the capital. The scriptures stipulate that people should not accept food from such people, because their occupations are despicable.” (2)

Over the course of history – in so many lands – money lenders have exploited people to the bone and taken all they had. This has happened not only with the farmers of Bengal depicted below but in so many regions and eras, including in the present day US where countless innocent families are losing their homes because they are unable to pay the money / mortgage they owe.

“Another group of exploiters emerged who took advantage of the poverty of the farmers. These were the moneylenders, who lent money to the farmers at exorbitant rates of interest. The farmers were forced to take loans which they could never repay, so they mortgaged their lands. Eventually the moneylenders became the owners of the farmers’ lands, and the farmers were thus converted into landless labourers… moneylending by private capitalists should be banned and provisions must be made to pay loans in advance to the farmers through the banks. This will eradicate the exploitation by moneylenders and political cadres.” (3)

SUMMARY

We should all exercise extreme caution in our financial dealings. This era of extreme capitalism has devoured the lives of many – leaving them as desperate beggars unable to regain their footing. We must not let this happen to us or anyone we know. We should remain out of debt and keep our mind free for psycho-spiritual endeavors. That is the only way. Remember, one in debt becomes mentally bound by this financial burden as well.

Thus no one in Ananda Marga should make a living by lending money and no Ananda Margii should go into any sort of debt without first getting clear-cut permission from respected members of our Marga.

By following Baba’s guidelines, we can maintain our psychic equilibrium. Going into debt and digging means losing one’s mental peace and becoming a lifelong tool of those greedy capitalists.

MORE ANANDA MARGA GUIDELINES ON THIS TOPIC

WHO IS REALLY HAPPY

“The person who is able to get some vegetables to eat at least once a day, who incurs no debt and who has no need to leave home to earn a living, is really happy.” (4)

DO NOT BORROW TO HOST FEAST

“A marriage feast is completely optional and depends upon the financial capacity of the people concerned. Arranging the feast by taking a loan or incurring a debt is prohibited.” (5)

“For the celebration of this ceremony the arrangement of a social feast depends entirely on the desire and the financial position of the guardians concerned. Taking a loan or incurring a debt for this purpose is forbidden.” (6)

AGAINST YAMA AND NIYAMA

“It is often noticed that individuals incur debt because of their violating the principles of Yama and Niyama, especially due to their extravagance – and as a result, they approach the society for relief. In this connection I must point out that just as the society is duty-bound to give relief to individuals by combined efforts, so also it must have control over the conduct of individuals, over their practice of the principles of Yama and Niyama, and also over their expenditure. Not to consult anybody at the time of spending money but to ask for help from all when in debt, is not a good practice. Such a mentality cannot be encouraged.”
“To purchase, by incurring debt, serge where tweed will do, or gaberdine where serge will do, is surely against the principle of aparigraha. Similarly, people should take food which is nutritious but not rich. They have to give up the practice of feeding others with money taken on loan. That is why social control over the individual’s conduct and expenditure is indispensably necessary. Hence, all Ananda Margis, when they see other Margis acting against the principles of Yama and Niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly. Thus they will have to make the society strong. Henceforth I direct every Ananda Margi to keep strict vigilance on other Ananda Margi to make them practise the principles of Yama and Niyama and also to accept calmly directions of other Margis in this connection.” (7)

“SOMETIMES PEOPLE MISUSE LOANS”

“You might have noticed that there are many countries which suffer from financial stringency, so they take loans from other countries. These loans are then used for ventures like constructing large dams on their rivers.”
“The science of economics teaches that the rolling of money should never be blocked by any sort of non-productive investment. Sometimes people misuse loans to construct an unnecessary building or a new showroom for their business, and thus prevent the possibility of reinvesting the capital and increasing their wealth. Economics teaches that loans taken for business investment should always be utilized for productive purposes, and should never be utilized in any unproductive venture. Foreign loans, for example, should never be invested in constructing large railway stations instead of railway lines.” (8)

INCURRING BIG DEBT TO MARRY DAUGHTER

“Formerly, even poor families had to sell their property to arrange the obsequies of their departed parents. Nowadays normally such things are rare. In such cases, kriyálopa took place under circumstantial pressure. But the custom of incurring heavy debt and selling one’s property to marry off one’s daughters still continues. Of course, when women become a little more socially-aware and men become a little more conscientious, and if women become economically self-reliant by bringing about a change in the economic structure, this custom of kanyádána = [forced social obligations to marry the daughters with dowry and feasts] will die out. And when the caste system will fully die out, the marriage system will develop in a healthy atmosphere. Many unhealthy customs will vanish from society.” (9)

IMPORTANT ACCOUNT

“In the factories and the rural production centres, the capitalist exploitation of India continues unabated, and the landholders, as the last vestiges of a feudalistic social order, perpetrate their exploitation in the villages. The capitalists and landlords carry on their exploitation hand-in-hand. The survival and social security of the landless labourers depends solely on the whims of the landlords, who can expel the labourers at any time on any pretext.”
“The exploitation by capitalists and landlords is accompanied by the exploitation by moneylenders. In the rural economy they lend money to the farmers and rural peasants, and are present in nearly every village and hamlet of West Bengal. Where the landlords are not physically present, their loyal agents are very active. The moneylenders have nothing to do with the land – they merely give loans to the poor farmers at high interest. Sometimes poor farmers cannot afford to procure farming implements, hence they are compelled to take loans from the moneylenders. If a moneylender gives one hundred rupees to a farmer, the farmer will have to repay two hundred rupees with interest, but the moneylender does not take back the loan in cash. Instead he realizes the amount in kind in the form of paddy, potatoes, etc., at cheap rates at the time of the harvest. The poor farmer, under the pressure of circumstances, has to accept this unwelcome system. He is a double loser – first, he has to pay more than double the amount of the original loan, and secondly, this amount is paid in kind at the rate of the harvest price of the crop, which is naturally very cheap. This whole process is conducted through agents, who also take their profit. Thus, the peasants and farmers of India are deprived of all their agricultural produce in four to five months of the year to repay the moneylenders, so for the remaining seven to eight months they have to approach the moneylenders again for fresh loans. At first they mortgage their implements, and then they are forced to part with their land. When the amount of the loans with compound interest increases to the point where the interest and the mortgage is equal to the price of their land, the moneylenders confiscate the land of the farmers. Consequently, the farmers get evicted from their land and move from village to village, living on the streets as beggars.”
“The direct representatives of the capitalist exploiters in the rural economy are the middlemen. They take advantage of the poverty and distress of the farmers and force them to depend on the capitalists for their production. For example, in West Bengal, Calcutta is the main centre of the capitalists, but of course they have subsidiary centres in various parts of the state. For instance, they have centres in Siliguri in North Bengal, Sainthia in Birbhum district, Purulia town in Purulia district and Midnapore town in Midnapore district. From these centres the capitalists, through their agents and middlemen, control the rural economy of West Bengal. The farmers depend on these middlemen not only to procure farm implements, but also to sell their agricultural produce. They also take advantage of the illiteracy of the simple uneducated farmers, collect their signatures or thumb prints for a larger loan, and pay them less than the market value of their produce.”
“Indian society is basically capitalistic, and the administrative system is a capitalist dominated democracy. It is the capitalists who control and direct the social, economic and political systems of India. The problem of how to remain in power is the most important issue for every political party that comes to power in an election. When political interest is of paramount importance, naturally the government will frame laws to safeguard the interests of the capitalist exploiters. The responsibility of upholding the interests of the exploiters in the name of law and order devolves onto the bureaucracy and police. The political leaders merely engage in internal bickering over their share of the ill-gotten gains.” (10)

“MONEY LENDING, CHARGING EXORBITANT INTEREST” = EXPLOITATION

“There are various types of exploitation in society. The form and character of exploitation changes as per changes in time, place and person. In every era of the social cycle, there are various kinds of exploitation. For example, in the economic sphere there is feudal exploitation, colonial exploitation, capitalist exploitation, imperialist exploitation and fascist exploitation. Exploitation may also manifest in such spheres as the physical, psychic, economic, political and cultural spheres. In the past the slave system was prevalent in the Greek and Roman Empires. The rulers sucked the blood of the vanquished to bolster their own interests. In psychic exploitation, the masses are misled with the help of pseudo-philosophies which encourage dogma and narrowmindedness. Democratic socialism and the theory of peaceful coexistence are examples of the hypocrite’s psychology. In economic exploitation, vested interests deprive people of their minimum requirements. Money lending, charging exorbitant interest rates, compelling poor farmers to sell their produce through distress sales, etc., are examples of economic exploitation. Regardless of the type of exploitation used by the exploiters, when society is moving towards revolution, the role of the exploiters is exposed. The exploiters are unable to disguise their exploitation any longer.” (11)

Namaskar,
Sastaunga Pranam to Baba,
Punya’tman

REFERENCES:
1. Guide to Human Conduct
2. Subhasita Samgraha – 11, The Supreme Desideratum of the Microcosms
3. Prout in a Nutshell – 19, Economic Exploitation of Bengal
4. Shabda Cayanika – 1, Discourse 1
5. Caryacarya – 1, Marriage Ceremony
6. Caryacarya – 1, Infant’s Játakarma: The Naming of and First Feeding of Solid Food to an Infant
7. A Guide to Human Conduct
8. Prout in a Nutshell-12, Keep Money Rolling – Excerpt A
9. Shabda Cayanika – 11, Sati and Widowhood – Excerpt C
10. Prout in a Nutshell-19, Economic Exploitation of Bengal
11. Prout in a Nutshell – 21, Nucelar Revolution

Note 1: Predatory Lending

(courtesy of Wikipedia)

“Predatory lending is the unfair, deceptive, or fraudulent practices of some lenders during the loan origination process. While there are no legal definitions in the United States for predatory lending, an audit report on predatory lending from the office of inspector general of the FDIC broadly defines predatory lending as “imposing unfair and abusive loan terms on borrowers.” Though there are laws against many of the specific practices commonly identified as predatory, various federal agencies use the term as a catch-all term for many specific illegal activities in the loan industry. Predatory lending should not be confused with predatory mortgage servicing which is the unfair, deceptive, or fraudulent practices of lenders and servicing agents during the loan or mortgage servicing process, post loan origination.”
“One less contentious definition of the term is “the practice of a lender deceptively convincing borrowers to agree to unfair and abusive loan terms, or systematically violating those terms in ways that make it difficult for the borrower to defend against.” Other types of lending sometimes also referred to as predatory include payday loans, certain types of credit cards, mainly subprime, or other forms of (again, often subprime) consumer debt, and overdraft loans, when the interest rates are considered unreasonably high. Although predatory lenders are most likely to target the less educated, the poor, racial minorities, and the elderly, victims of predatory lending are represented across all demographics.”
“Predatory lending typically occurs on loans backed by some kind of collateral, such as a car or house, so that if the borrower defaults on the loan, the lender can repossess or foreclose and profit by selling the repossessed or foreclosed property. Lenders may be accused of tricking a borrower into believing that an interest rate is lower than it actually is, or that the borrower’s ability to pay is greater than it actually is. The lender, or others as agents of the lender, may well profit from repossession or foreclosure upon the collateral.”

To Read More Visit: http://am-global-01.blogspot.com/2013/02/more-on-debt-from-wikipedia.html

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

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Bengalis and Mahasambhuti

Baba says, “During the war between the Kaoravas and the Pan’davas, the kings of Bengal did not take part. They thought there is no benefit in it.” (Bam’la’r Itiha’s, Ananda Vacanamrtam-10 [Bangla’])

The advent of Mahasambhuti on this planet is a grand event. Of course He does everything according to His divine plan. Those whom He graces work according to His direction and follow the command of Mahasambhuti. Those blessed souls who have a good samskara and strong devotion – and ultimately His grace – work unitedly under His shelter. Whereas those whose samskara is not good or are in a different flow keep themselves away. That is what happened in the Mahabharat era. From Afghanistan and Pakistan to Sri Lanka, and each and every nook and corner of south and north India, all the states including Nepal joined in to cooperate with Lord Krsna’s divine plans and programs. While some like Duryodhana did not support. As Baba says in His above teaching, that time the leaders of Bengal did not support Mahasambhuti.

Something similar is going on these days also as some from Bengal are not supporting. They are disobeying Guru Baba: By their own whim they invented the dogma of mahaprayan and observe it annually. This was never given or approved by Baba.
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Read Full Post »

Date: Tue, 26 Feb 2013 22:04:39
Subject: Threatens The Longevity of Ananda Marga
From: Jitendra
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3233;
(2) Posting: Threatens The Longevity of Ananda Marga
(3) Trailer Quote: Kettle Drum Is Not Sentient Kiirtan – How Kiirtan Controls the Mind

Each section is demarcated by asterisks (***).

**** Here begins the Prabhat Samgiita ****

Baba

“Esecho a’ma’r ghare, krpa’r pasara’ ha’te kare…” (PS 3233)

Purport:

Baba, by Your own mercy and compassion, You have come to my abode holding a basket of grace. Baba, Your divine advent in my home is not due to my calling – it is solely due to Your infinite love. O’ My Lord, You have taken so much trouble to come to me. You are so gracious. O’ Parama Purusa, I do not have any quality of my own – nor have I done any good work, nor do I do proper sadhana. Even then with a deep yearning in my heart I go on remembering and calling You. Baba, today You have come to my abode.

Baba, the brilliant stars of the vast, expansive sky are chanting Your divine name and singing that: ‘You are the Divine Lord, the Divine Saviour, You help everyone’. Baba, everywhere, all the time, You shower Your causeless grace on one and all. O’ Supreme Entity, You are the Controller of this entire universe. In the blue sky, the meteor and galaxies are showering their effulgence for You – to serve You, to please You. Baba, today You have come to my abode.

O’ Parama Purusa, whatever I have achieved in life is because of Your grace. I do not have any merit of my own. You have graciously showered me with Your abundant compassion and filled my entire existence with Your fathomless love. Unfortunately I did not give You anything. Baba, by Your grace, today I have placed fresh flower blossoms along with my entire being at Your lotus feet. Baba, today You have come to my abode. I am surrendering myself at Your alter…

== THREATENS THE LONGEVITY OF ANANDA MARGA ==

Namaskar,
The so-called mahaprayan gathering is not an innocuous program; rather by definition it threatens the very survival of Ananda Marga society.

EVERY SOCIETY WANTS TO SURVIVE

BUT ALL SUCCUMB OVER TIME

There have been so many societies that have come on this earth and all wanted to survive – nay they all wanted to thrive and last forever on this earth. But the reality is that, at some point in time, each and every civilisation meets its demise and falls into oblivion.

Such civilisations of the past included the Mayan, Incas, Roman, Confucian, Greeks, Aztecs, Egyptian, Licchaviis, Vikings, Phoenicians – and the list goes on and on.

Similarly, the societies currently active on this globe also have their inherent flaws and weak links; they will not last long – let alone forever. Yet all hold the aspiration to stand the test of time.

OUR ANANDA MARGA IS DIFFERENT

Baba has graciously provided us with the key tenets that ensure the survival of any society. This He has done with the elaboration of the six spokes of the social cycle, or s’ad’ara’h sama’ja cakra. And these six are all present in Ananda Marga. As His disciples, we are to adhere to His guiding principles.

SIX SPOKES OF THE SOCIAL CYCLE

Before advancing any further, we should first identify what the six spokes are that ensure the preservation and prosperity of any society.

Baba says, “The six factors which guide society, which make it vibrate in bliss and dance in bliss when its different entities realize the fullness of existence in every fibre of their existence, are the s’ad’ara’h sama’ja cakra [six spokes of the social cycle]. The six are: spiritual practice, spiritual ideology, social outlook, socio-economic theory, scripture and preceptor.” (1)

Here Baba outlines the six spokes.

“Numerous factors are needed for the development of a group of people. But the following six are the most important of them.”

“There should be a spiritual ideology in the life of both the individual and the collective body. Much of your energy is misused due to the ignorance of your own self and the destination towards which you are moving. This misuse of energy is bound to cause destruction.”

“The second factor for the progress of society is spiritual cult, a Sádhaná process. Everyone has got a physical structure. The problem with every individual is to produce more and more ectoplasmic stuff by the body and then to convert it into consciousness. There should be a proper process for this conversion. Spiritual cult consists of the conversion of the five rudimental factors into ectoplasmic stuff and then into consciousness through a special scientific process. This is a process of metamorphosis. Spiritual cult therefore, is indispensable. But only spiritual ideology and spiritual philosophy will not do.”

“The third factor which is a blending of Asti (existence) and Bhati (growth) is a socio-economic theory. There should be a priori knowledge regarding the social structure, the distribution of wealth and its growth. For want of this knowledge there can’t be a solid ground for the construction of the social edifice.”

“The fourth one is social outlook. All living creatures in this manifest universe are the children of the same Cosmic Entity. They are the progeny of the same Supreme Progenitor. Naturally they are bound in a thread of fraternal relations. This is the central spirit. A socio-economic theory is of no use but for this fraternal feeling. The implementation of this theory is an impossibility without Sádhaná.”

“The fifth factor for the progress of society is for it to have its own scripture. There is a need for the company of elevated persons (satsaunga) in all spheres of life.”

“The authority whose contact means satsaunga for you is the shástra. That which elevates society by dint of sháśana is called [[shástra]]. We should have a shástra of our own. The last but not the least important factor for the progress of society is for it to have its own preceptor.”

“The entire social structure is dependent on these six factors. Bhati (growth) is meaningless without them. The weakness of one among them may jeopardize the very existence of Bhati.”

“From ancient times many groups of people came into existence. Some of them somehow managed to drag on, some became extinct and some continued to exist in a metamorphosed form. About one thousand five hundred years ago, Arabs were very developed in science. But they were defeated by the Islamic wave, for they were lacking in the six aforesaid factors, while the latter had at least five of them. The same is the case with Egypt. It was fully developed in the spheres of art, architecture and science. It is the Egyptians who made the pyramids which needed subtle geometrical knowledge. Moreover, they were also very advanced in the sphere of civilization. Despite this, they could not prevent their defeat. Today’s Egypt is the Egyptian form of Arab civilization. The cause of the death of its older form was the lack of the aforesaid six factors.”

“The Christian or Roman civilization was also considerably higher on the ladder of development. Yet they were lacking in social outlook. There were no feelings of fraternity and equality. The slave system was rampant and human feelings were on the wane. Furthermore, the lack of a proper socio-economic theory generated a kind of fascist mentality in them. Those rolling in luxury and adverse to labour became indolent. Naturally they were defeated by a stronger and more strenuous force. The destruction of the Greek and Chinese civilizations was also caused by the lack of the factors of Bhati. The Aryans could defeat the indigenous Indians only due to the latter’s lacking in the factors of Bhati (growth). They had several factors of Bhati but there was no preceptor and hence they were defeated.”

“In the future also, for want of the six factors of Bhati (growth), the extinction of a concerned group of people is sure to happen. But where these factors are present, there the movement is towards Ananda or divine bliss, and due to this movement the chance of their elimination becomes nil. Such groups which have the six factors in their possession will be able to produce Sadvipras. Sadvipras are those whose all efforts are directed towards the attainment of Ananda. They are also conscious of Asti (existence) and don’t lack in the six factors of Bhati (growth). They are strong in morality and are always ready to wage war against immoral activities.” (2)

ANANDA MARGA HAS ALL THE POINTS…

From beginning to end, our Ananda Marga is firmly grounded in all the six spokes of society: (I) spiritual practice, (II) spiritual ideology, (III) social outlook, (IV) socio-economic theory, (V) scripture, and (VI) preceptor.

(I) here below Baba clearly declares that we have a proper spiritual cult or spiritual practice.

“The practice of Ananda Marga has been formulated to enable spiritual aspirants to search for the Supreme within their minds.” (3)

(II) Here Baba clearly states that we have an proper spiritual ideology.

“How can human hunger be satisfied in the subtlest realm? For this Ananda Marga philosophy is there…Our ideology is a happy blending of rationality and spirituality.” (4)

(III) Here below Baba clearly tells that we have a proper social outlook.

“Ananda Marga is therefore not merely an organization of idealists or moralists who preach a classless society, but a method, a system or a dharma which leads to a classless society.” (5)

“Ananda Marga has formulated a social treatise for the establishment of a congenial social structure.” (6)

(IV) Here below Baba clearly guides us that we have a proper socio-economic theory.

“PROUT is the path of socio-economic emancipation for humanity.” (7)

(V) Here below Baba states that we have a proper scripture or shastra.

“The books in Ananda Marga philosophy are all absolute knowledge.” (8)

(VI) And we have true Preceptor, our Guru Shrii Shrii Anandamurti ji.

“Ta’raka Brahma is quite a different Entity, a unique Entity, for He is spiritual preceptor, social preceptor, kaola and Maha’kaola all in one.” (9)

So in Ananda Marga, all the six spokes are perfectly met.

…BUT MAHAPRAYAN GOES AGAINST POINT OF PRECEPTOR

In addition, Baba – as the Guru, as the Preceptor – is an eternal Entity who will guide us through the ages.

“The one formless, beginningless and infinite Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings – That alone is Jagat Guru (the Supreme preceptor), That alone has revealed Brahmavidya’ (intuitional science) to us through the medium of the name and form of Anandamu’rtijii. Unit beings must be made to appreciate Its majesty.” (10)

Unfortunately, those who espouse the program of so-called mahaprayan go against this divine mandate by declaring Baba is gone. That is the meaning of mahaprayan – Guru is no more.

Such an approach seriously threatens our very existence.

That is why even ritualistic Hindus never ever practice the mahaprayan of Lord Shiva or Lord Krsna – because they know well that this would spell the end of their religion, of their civilisation.

Those who advocate mahaprayan plainly tell, directly and indirectly, that Baba is gone forever with the declaration of their dogmatic mahaprayan program.

Such leaders verily remove one of the integral six spokes out of our Ananda Marga society. By taking away the Preceptor – by declaring that Baba is gone with their dogmatic mahaprayan program – they are undermining the very essence of Ananda Marga and threatening its survival.

Devotional and rational-minded margiis and acaryas can never accept such a dogmatic edict; they will never ever accept the dogma of mahaprayan in their heart.

That is why it is sure that our Ananda Marga will last forever; and that is why the dogma of mahaprayan is short-lived. It started in 1990 and has been waning ever since and soon it will be gone entirely. Rational margiis and wts will make the proper ideological stand, by His grace.

“ANANDA MARGA AMAR HAI” – ANANDA MARGA IS ETERNAL

All the six spokes are alive and well in our Ananda Marga and that is why our Marga will lead humanity up to eternity. Our Marga will live on and on, so long as we safeguard each of the six spokes of the social cycle, including that of Preceptor.

“There is no power in the universe, in the heaven or in the underworld, which can annihilate Ananda Marga, because Ananda Marga is established on the solid foundation of rationality and righteousness.” (11)

“A’nanda Ma’rga is that path of progress, and that is why A’nanda Ma’rga is the only alternative for the preservation of human existence and civilization.” (12)

“Ananda Marga Amar Hai – Ananda Marga is eternal!

MAHAPRAYAN:

DETRIMENTAL TO SURVIVAL

It is very evident however that the dogmatic mahaprayan function severely violates the six spokes of the social cycle, as it goes against the point of ‘Preceptor’. For any society to survive there must be the presence of a Preceptor, yet so-called mahaprayan proclaims that Baba is gone. That is why the dogma of mahaprayan is so detrimental to the survival of Ananda Marga.

So long as we adhere to our Ananda Marga dharma, and maintain the integrity of each of the six spokes of the social cycle, then our Ananda Marga will guide the society up through the ages. Regarding this, there is not an iota of doubt.

Baba says, “A’nanda Ma’rga is that path of progress, and that is why A’nanda Ma’rga is the only alternative for the preservation of human existence and civilization.” (13)

For any society to sustain itself, these six factors must be proper. And Baba has placed all six in our Ananda Marga society, including that of Preceptor; thus we should not let any dogma like mahaprayan – which declares that the Preceptor (Baba) is gone – undermine the very survival our AM civilisation.

Here the point is that when any of the six points becomes weak then it slowly, slowly causes the disintegration of that society like a cancer. It has happened in the past and it will happen in the future – if one is not careful.

Namaskar,
In His love,
Jitendra

REFERENCES:
1. Namami Krsna Sundaram, Disc: 26
2. A Few Problems Solved – 6, The Future of Civilization
3. Subhasita Samgraha – 12
4. Prout Nutshell – 17
5. Prout in a Nutshell – 11
6. Tattva Kaomudii – 2, ‘Our Social Treatise’
7. Prout in a Nutshell – 17
8. Ananda Marga Philosophy in a Nutshell – 4
9. Namami Krsnasundaram, Disc: 7
10. Caryacarya – 2
11. A Few Problems Solved – 4
12. Tattva Kaomudii – 1
13. Tattva Kaomudii – 1

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

*******************************
Kettle Drum Is Not Sentient Kiirtan

How Kiirtan Controls the Mind

Baba says, “It is advisable to play some instrument during kiirtana. A mrdanga [a kind of drum] or some similar instrument should be used , but one should not play any heavysounding instrument like a dhak [a large drum played with sticks], a dol [a loud drum] or a gong. The mind prefers to hear a sweet sound, like that of the mrdanga, than a harsh sound. Some time ago I mentioned that Bhola Mayra said that when the cawing of crows and the beating of drums stop, human ears get some relief. People do not like to hear such harsh, unpleasant sounds. The sound of the mrdanga may not be perfect, but it has one quality: it is very sweet. Thus, whenever a distracted mind hears the sweet music of a mrdanga, it returns to the proper place. A remarkable science lies in kiirtana.” (Ananda Vacanamrtam – 8, p. 13-14)

Note: Here are two points regarding Baba’s above teaching:

(a) During kiirtan, the mind becomes sentient and does not appreciate rajasik sounds.

(b) During kiirtan, sometimes many indriyas are involved: The mouth, ears, hands, feet, nose, eyes, and tongue. When the indriyas are involved in this way, they help keep the mind focused and bring the mind back when it runs away. Here is the philosophical and practical explanation.

In general, the mind runs towards external physicality via the indriyas, i.e. 10 motor and sensory organs. So when those indriyas are fully involved in a spiritual endeavour like kiirtan, then the mind is forced to engage in kiirtan via one or another organ.

The mind always wants to run – either by thinking a disparate thought or by stimulus received via the organs. As Baba explains above, when the organs are positively involved in a devotional practice like kiirtan, then if the mind wanders away from the kiirtan those organs will help bring the mind back to a spiritual flow.

For instance, let’s say someone doing kiirtan starts thinking about the market and what they will purchase there. Yet when the sweet sound of the mrdangam is received via the senory organs, i.e. the ears, then that sound will bring the mind back the devotional ideation of the kiirtan.

The mind can think any stray thought at any time but if the indriyas are engaged in a spiritual manner, then that will help bring the mind back. That is the special import of singing and dancing kiirtan, along with the sounds of the mrdangam and other sentient musical instruments.
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Read Full Post »

Date: Mon, 25 Feb 2013 21:38:21
From: Satish@infinity….
To: am-global@earthlink.net
Subject: One of the Main Causes of Balkanisation in AM

Baba

This entire email is composed of 4 parts:
(1) Prabhat Samgiita #3057;
(2) Posting: One of the Main Causes of Balkanisation in AM
(3) Reader Comment: On – Misleading Baba Story & More
(4) Trailer Quote: Searching Outside Is A Waste

Each section is demarcated by asterisks (***).

**** Here begins the Prabhat Samgiita ****

Baba

“A’ndha’re tumi ele, a’loy bhariya’ dile…” (P.S. 3057)

Purport:

O’ Parama Purusa, You have graciously appeared in this Cimmerian darkness. By Your holy advent, everything has become filled with Your divine aura & effulgence. By Your causeless grace, all my dirt, staticity, negativity was removed in a flash. Amazingly, the Cimmerian darkness has been instantly transformed into effulgence by Your divine Presence.

O’ Supreme Entity, the clusters of clouds of confusion and dilemma which enveloped my life for ages were blown away in an instant by Your sweet momentum. The force of Your sweetness pushed them away. When my heart felt for You then no dilemma remained – they vanished. O’ my Lord You have magically removed all my burdens and pains and pulled me very close to You – in Your closest proximity. Baba, now I understand that by Your divine compassion I am never alone – nor am I ever neglected. You have graciously appeared in this Cimmerian darkness.

O’ Parama Purusa, You are always along with me close by – lovingly taking care of everything. I am always surrounded by You. Even knowing thus, I have cried. O’ My Lord, You blessed me by making me forget that cry. You are so gracious, now You are here by my side, along with me. You have graciously manifested Yourself in this Cimmerian darkness…

Baba, You have come to the darkness and illumined everything with Your light and love…

== ONE OF THE MAIN CAUSES OF BALKANISATION IN AM ==

Namaskar,
Expulsion has been a critical issue in our Ananda Marga since 1990. It has adversely affected our organistation by creating a “culture of fear” and undermining our unity – leading to terrible balkanisation. To resolve this issue we must better understand our Ananda Marga’s stand on expulsion, as well as investigate how it has been misused.

ANANDA MARGA POLICY ON EXPULSION

There is no scope for expulsion in Ananda Marga: As long as one follows Ista and has faith in adarsha, they can’t be expelled. That is the main idea.

MUST NOT GO AGAINST ISTA

The key point in this topic is that one must not go against Guru.

As we all know, Vishokananda was a traitor to Guru. As a defector, he had already categorically removed himself from Ananda Marga. Thus, his expulsion was a mere formality.

Because when one does not accept or follow Ista that means they have basically disconnected themselves from Ananda Marga at the most fundamental level. In that case their life itself is contrary to the main principle of being an Ananda Margii.

Think of it in this way:

If a person is loyal to their country then they are a citizen. And if they act in a way that is disloyal to that nation they will lose their right to live in that country as a citizen.

Likewise, if one observes non-compromising strictness and faith regarding the sanctity of Ista and adarsha, they are an Ananda Margii. If one renounces Ananda Marga ideals and plots against Ista, they have withdrawn themselves from Ananda Marga and their expulsion is a mere formality – as they have already disconnected themselves from Ananda Marga from the very root.

HOW EXPULSION HAS BEEN MISUSED SINCE 1990

In essence, since 1990, whoever has been at the helm has used expulsion as a weapon to maintain their exploitative hegemony over the organisation. There have been many expulsions over the years and none have been warranted. None were done to safeguard and protect the sanctity of Ista. Those sadhakas who were expelled were whistleblowers who pointed out bad deeds going on in Centre.

They were sadhakas committed to Ista and Ananda Marga ideology. The only thing they were “guilty” of was taking a dharmic stand against wrongdoings and injustices in the upper echelons of the organisation.

Indeed, since 1990, certain key Dadas have used expulsion again and again as a tool for (a) seeking revenge (b) getting rid of dharmic whistleblowers, (c) creating an atmosphere of fear, (d) threatening and wiping away any in their path for more power, and (e) maintaing the status quo.

This is the very dark way in which expulsion has been used – and the results have been horrific.

OPEN COMMUNICATION IS A MUST

In every organisation and community, there must be scope for the free expression of ideas. By this way wrongs can be corrected, injustices can be undone, and an environment of trust is created.

If open communication is not allowed, then by the weight of their own injustices, that organisation will crumble. So within every organisation and community, there must be adequate and ample scope for the free expression of ideas. There must be open avenues wherein opinions can be expressed and evaluated. That is an absolute need for the survival and growth of any organisation or community. Unfortunately that is missing nowadays in AMPS.

Since 1990, expulsion has been used by groupist leaders to put a clamp on open and free communication just like a communist regime does so no one will point out their atrocities and wrongful dealing.

Those who took a dharmic stand were systematically eliminated using expulsion; and, side by side, others were silenced under the threat of expulsion. That has been the harmful trend since 1990.

By veritably shutting down the air-waves and eliminating the voice of the people, the stage was set for the organisation to move along the harsh pathway of injustice after injustice, and one vengeful deed after another. All done in order to grab hold of more power and keep others at bay.

ANOTHER NEGATIVE OFFSHOOT OF EXPULSION:

THE RISE OF SPLINTER FACTIONS

Another harmful offshoot of expulsion is the rise of splinter groups and competing factions, i.e. balkanisation. When people are expelled on false pretenses and when others are fearful of expulsion, then naturally such persons will seek out a new home. When they can no longer survive under such suppression, oppression, and repression, then they themselves will form a splinter group or competing faction. And that severely threatens unity; rather it shatters all attempts at unity.

This we have all been witnessed in AMPS since 1990. All because expulsion has been used as a weapon of revenge and a tool for destruction where innocent people have been harmed and dharmic voices have been outcaste or silenced.

OUR IDEOLOGICAL STANDPOINT

There is no scope for expulsion in Ananda Marga: As long as one follows Ista and has faith in adarsha, they can’t be expelled, irrespective of what they have done. That is is the main idea.

And in the case of those who have been expelled since 1990, they were not involved in any wrongdoing or misdeed. They were firm in morality and Sixteen Points. So there is no question of any wrongdoing; they were jettisoned for blowing the whistle on unjust and corrupt dealings by various top Dadas. Because of this, such sadhakas were expelled.

HISTORY OF HOW WHISTLEBLOWERS HAVE BEEN SIDELINED

BY UNJUST LEADERS

Here Baba points out the long history how those in power regularly attacked and exiled dharmic persons who opposed the injustices of the ruling elite. Remember, hundreds and thousands of years of history show that whenever people stood up to exploitation and pointed out the status quo then those in power misused their authority, and harassed and outcasted them. Baba strongly condemns such dealing.

Unfortunately a similar thing has happened and is happening in AMPS, as described in the prior para. We should read Baba’s teachings to understand more in-depthly: How in the past atrocities occurred and that the same is going on at present in AMPS.

“In the Vipra era, humanity was affronted by the creation of divisions between high and low. People of high-birth would lose their caste if they merely stepped on the shadow of the so-called low-castes. Even worse, if a Vedic Brahman touched a person from a low family he was declared an outcaste. In no other age has humanity suffered such hatred and insult. Rabindranath says, “By standing aloof from your fellow man daily, you have hated the God enthroned in his heart.”” (1)

“Nor did the Samskrta scholars give any importance to Bengali: it was considered nothing short of blasphemy to translate the religious scriptures from Samskrta into Bengali. The Nabab Hussein Shah personally tried to develop the Bengali language. With his active support Krttivása Ojah translated the Ramayana, Káshii Ram Dash translated the Mahabharata and Máladhra Vasu translated the Bhágavata from Samskrta to Bengali. This caused a furor among the community of scholars. They tried to brand Hussein Shah as a saboteur of the Hindu religion because, according to them, to translate the holy scriptures into Bengali was to defile the Hindu religion. Máládhra Vasu had to bear the stigma of being a Moslem convert and was widely ridiculed as Guńaranjiṋa Khan. So incensed were the Samskrta scholars over the translations of Krttivása Ojah that he was declared an outcaste for committing an act of sacrilege. All this took place only 450 years ago.” (2)

“The Shákadviipii Brahmans spread (prasár) Ayurveda throughout northern India. In Bengal, however, there was little use of Ayurveda; mainly the Vaedyaka system was in vogue. In contrast to Ayurveda, the Vaedyaka treatises provided for the dissection of corpses; that is, the Bengali physicians did not limit themselves to the Ayurvedic theories. They paid attention to the practical side also. Later on, the demonic dogmas of the Shákadviipii Brahmans in north India extended their limiting influence over the physicians as well and slowly the Vaedyaka practitioners abandoned the dissection of cadavers. When Shrii Madhusudhan Gupta began practising western medicine during British rule the caste injunction against touching dead bodies made him a social outcaste.” (3)

“In vaedyak shástra there is a provision for the dissection of dead bodies; but in northern India, there is no such provision. Anyone doing so will run the risk of becoming an outcast. And so there is a standing rule in northern India that the Vaedyas of Bengal are not recognized as Brahmans, although, according to the liberal social system of Bengal, the Vaedyas should be recognized as Brahmans. I do not believe in casteism; I am just trying to point out the facts.” (4)

“The Atharva was mixed with Tantra at nearly every step. At one time the orthodox priests declared the followers of the Atharvaveda to be socially outcast; they said atharvánnaḿ má bhuiṋjiitháh, that is, the food of the followers of the Atharvaveda should not be accepted.” (5)

“PROTESTED AGAINST INJUSTICE AND WRONGS,

THE EVIL FORCES FORTHWITH PLOTTED AGAINST THE PERSON” ~ BA’BA’

“History bears testimony that whenever a person states the absolute truth in any sphere of life, whether it be spiritual, social, economic or otherwise; sought clarification of doubts or protested against injustice and wrongs, the evil forces forthwith plotted against the person, administered poison, slandered and assaulted that person with rage, misused authority and mercilessly dealt blow after blow; but the blows boomeranged and ultimately the evil forces were annihilated by those very blows. Remember, by an unalterable decree of history, the evil forces are destined to meet their final doom.” (6)

“The unity of Ananda Margis should not be allowed to be jeopardized for any reason. Unity should be maintained even at the risk of your life.” (7)

ANANDA MARGA IDEALS:

HOW GRAND SOCIETY WILL BE

Following is grand ideal of Ananda Marga where there will not be any exploitation or expulsion; and, where leaders will not crush whistle blowers with their steamrollers nor harrass them as ruling communists have done. The following ideal has yet to be achieved that is why such a struggle is going on.

“Ananda Marga forms a society in which laws have been framed always keeping in view the common ideal, and thereby developing the idea of the oneness of all humanity. This society is radically different from any existing society, for it provides a society with a common bond where there is no distinction, whether of class or sex, where no one can be outcast or punished so that one may not be incapable of reforming oneself, and where no laws are framed keeping in view the interest of a few individuals only. In such a society, no one would be weak or downtrodden, and no one would allow oneself to be exploited by others. Such a society had been dreamt of and spoken of earlier by moralists and idealists, but never before has a practical approach to achieve it – as has been discovered by Ananda Marga by producing people who combine all the qualities of the different economic classes of the world in one individual – been conceived of by any of the numerous thinkers or lawgivers of the world.” (8)

Namaskar,
In His service,
Satiish

REFERENCES:
1. Prout Nutshell – 7 , Social Values and Human Cardinal Principles
2. Human Society Is One and Indivisible – 2
3. Ananda Vacanamrtam – 10, The History of Bengal
4. Ananda Vacanamrtam – 10, The History of Bengal
5. Shabda Cayanika -2, Rk to Rkśa (Discourse 11)
6. Ananda Vanii #41
7. Caryacarya, Part 2, Society, pt #13
8. A Few Problems Solved – 7, Ananda Marga: A Revolution

The sections below demarcated by asterisks are entirely different topics,
completely unrelated to the above letter. It stands on its own as a point of interest.

*******************************
COMMENT FROM READER:
Re: Misleading Baba Story & More

Subject: Re: Misleading Baba Story & More
Date: Mon, 25 Feb 2013 06:46:50 GMT
To: am-global@earthlink.net

BABA

Namaskara!!!

I had no idea how much negativity Devashis has written in his book. The comment about BABA using avidya techniques is sacrilege and slanderous.

We must do something about this. Devashis had denigrated Guru. Baba said that we should go any length to protect the Sanctity of Ishta.

Perhaps, we need Devashis’s email and first ask him to change the passages?

We cannot assume that he gets emails from AM GLOBAL because if he did he would have changed that cover photo of Baba that we complained about a long time ago.

We must not allow any further negative comments about SadGuru!!! We should provide lawsuit for slander!!!

BABA!

Link to Initial Posting:
http://am-global-01.blogspot.com/2013/02/misleading-baba-story-more.html

*******************************
Searching Outside Is A Waste

“…Toma’y ceyeche kato nar na’rii svadeshe videshe tiirthe ghuri
pa’yani kotha’o shato klesh vari ye na’i khunjeche antare.”

(PS #4537, last stanza)

One precious guideline is in this Prabhat Samgiita:

O’ Parama Purusa, O’ Baba, those who do not search for You within their mind do not get You. Baba, so many people are in search of You. In their ignorance they are looking for You in one country or another, wandering around various holy lands and tiirthas. Even after facing hundreds of troubles and difficulties, they do not get You by searching for You externally. They do not even get a tiny fraction of Your divine reflection. Baba, You are residing within their hearts but they can’t see…

Note: Unfortunately a few naive margiis and Wts search for Parama Purusa outside: Wandering from this tomb to that tomb, from this place to that place, and from this quarters to that quarters. In order to go close, they give large donations to the residing priests of those holy places. In that way, priests benefit economically. Tragically, those seekers cannot feel that Parama Purusa Baba resides in their heart. They cannot understand this so they do not want to see within.
*******************************

Read Full Post »

Date: Sun, 24 Feb 2013 22:59:19
From: Yuktatman
To: am-global@earthlink.net
Subject: Comparing with Dogmatic, Misguided, So-Called Guru

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3396;
(2) Posting: Comparing with Dogmatic, Misguided, So-Called Guru;
(3) Trailer Quote: Deafness Is Not A Disease

Each section is demarcated by asterisks (***).

**** Here begins the Prabhat Samgiita ****

“A’loker ei ja’tra’pathe prabhu tumi saunge theko…” (PS 3396)
Purport:
O’ Parama Purusa, on the ja’tra’pathe, on the path of this journey [1] of divine effulgence, please grace me by remaining with me all along. If, while moving ahead on the path, I stop, then please don’t leave me behind – do not leave me alone. Baba, keep me along with You, in Your close proximity. Please stay with me.
O’ my Lord, since eternity You have remained with me & colored me in Your color. Now, even in these abnormal and odd hours, in this unusual time period, please do not forget this very truth: That You will remain with me always.
O’ Parama Purusa, where the journey ends You are there because You are the Goal. According to Your own way and playful liila, You go on pulling me close to You by showering Your grace. Baba, at the outer extent of my existential “I” feeling, at that tangential point, You pour nectar. In sadhana, when my mind comes in Your close proximity, You shower bliss on my “I” feeling. Due to Your blessing, my ‘I-feeling’ gets lost in You, merged in You. [2]
O’ the Divine Entity, on this path of forward movement towards You – in all my duties and practices – please keep me at Your lotus feet. O’ my dearmost Baba, this whole entire life is a spiritual journey towards You. Please keep me in Your divine shelter always…

NOTES FOR PRABHAT SAMGIITA ##3396:
[1] Journey: This refers to our spiritual way of living such as asana, pranayama, dhyana, sadhana and all our devotional practices related with Sixteen Points.
[2] Where one’s unit I-feeling ends, only Parama Purusa remains. Then one will dissolve or merge into Him. So when a person becomes completely ensconced in the deepest samadhi, then in the sahasrara cakra one will taste that divine nectar, and their whole existence will be inundated with His infinite cosmic grace.

== COMPARING WITH DOGMATIC, MISGUIDED, SO-CALLED GURU ==

Namaskar,
In his book, one writer is equating Sadguru Baba with one Buddhist monk – Marpa, the teacher of Milarepa.

Specifically, on page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa.

And there are other critical points related with this account.

Here, in this letter, the aim is to clarify the situation, step by step. Then we can collectively decide what to do with such type of publications.

FAULT #1:

WRONG PRESENTATION OF EXHAUSTION OF SAMSKARAS

The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. See description as follows:

In his book, the writer goes on to recount more about Marpa’s misguided ways as a teacher or guide. The young, beleaguered Milarepa comes to Marpa in hopes of spiritual attainment. But instead of guiding Milarepa properly, Marpa resorts exclusively to assigning Milarepa to backbreaking, torturous tasks of building and destroying stone houses – one after another.

And on page 395, the writer of the book accepts Marpa’s approach, as if by this way the young disciple Milarepa would exhaust his samskaras.

“Marpa explained that he had put him through such severe tests in order to exhaust the heavy karma he had accrued through his evil deeds [of killing his cousins].” (The Jamalpur Years, p.395)

According to the dictates of Ananda Marga, this is entirely wrong. Marpa’s manner of torturing his disciple Milarepa is not going to lead to the exhaustion of Milarepa’s samskaras. Rather, such an approach will create more samskaras.

The so-called guru Marpa thought in his misguided way that by ordering Milarepa to make and break stone houses for decades his (Milarepa’s) sin will be annihilated. This approach from beginning to end is completely terrible and off the mark. Ananda Marga philosophy does not appreciate such things. This type of bogus penance is only appreciated by Buddhists and Jains – not in Ananda Marga.

Baba does not appreciate harsh penance like fasting for months at a time, or standing on one leg in cold water, or exposing oneself to a fire pit etc. It is fruitless to indulge in that type of so-called penance in hopes of pleasing Parama Purusa. By these dogmatic methods, Parama Purusa will not be pleased.

But the so-called guru Marpa was doing like this to his would-be disciple. Actually, Milarepa was not yet his disciple, even then Marpa adopted this approach of harsh, bone-breaking treatment.

So the dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba.

TRUE WAY TO EXHAUST SAMSKARAS

In Ananda Marga, here is how one is to exhaust their samskaras.

“In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Mokśa. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.

Nábhuktam’ kśiiyate karma kalpakot́ishataerapi
Avashyameva bhoktavyam’ krtam’ karma shubháshubham

“Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of sam’skáras. The question is, how to attain salvation? When it is essential to act for maintaining one’s existence, how is it possible to avoid the cycle of action and reaction?”

“It is known from philosophic propositions that the attainment of Mukti (liberation) or Mokśa (salvation) is possible only through spiritual practices or sádhaná. It therefore follows that there is certainly some means to attain liberation from samskáras.”

“There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phalákámkśá Tyága, (2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.” (1)

FAULT #1 (CONTINUED)

WHAT TO SPEAK OF EXHAUSTING SAMSKARAS

MILAREPA CREATED NEW SAMSKARAS

According to Ananda Marga philosophy, by constructing and destroying – by making and breaking – those stone houses, Milarepa created new samskaras; and his old sins remained as is.

So his misguided so-called guru Marpa has no clue.

Not only that, the writer himself is utterly clueless. That is why he is comparing Marpa’s dogmatic methods with Ananda Marga ideals. The “writer” himself is not informed about Ananda Marga samskara theory and how it works. If he did, then he would never have put such an account in his book.

Thus, in his own confused manner, the writer placed Buddhist dogma into our Ananda Marga book.

Beware – those who are not familiar with Ananda Marga samskara theory will get indoctrinated into Buddhist dogma by reading this text. And they will think that what they read is Ananda Marga philosophy. That is the worst part. That is what makes this situation is so scary for new readers and for those who do not know.

Once again, the writer’s assertion that Marpa’s approach of torturing his disciple will bring about the exhaustion of samskaras is completely incorrect and wholly misleading. Rather, this is just one dogma. So that is the first key fault with this account.

All in all, it is completely blasphemous to compare a dogmatic Buddhist monk like Marpa with Lord Shrii Shrii Anandamurti ji.

MORE OF BABA’S TEACHINGS ON

THE EXHAUSTION OF SAMSKARAS

“Even after crores of kalpas [aeons] the reactions of actions are not exhausted. This continues to be so as long as the reactions have not been experienced.” How will the reactions of the actions be exhausted? Karmabhogena kśiiyate – “When the reactions are experienced, then only are they exhausted.” Avashyameva bhoktavyam’ krtam karmashubhá shubham – “one has performed good actions, so their fruits are to be enjoyed; so also is it with bad actions.” Hence one has to be cautious while performing actions. After that, repentance will fetch no benefit.” (2)

“Unless one undergoes the requitals of one’s mental reactive momenta – good requitals to good actions, bad requitals to bad actions – one cannot attain liberation.” Avashyameva bhoktavyam’ krtam’ karma shubháshubham – “whether an action is good or bad, the reaction must be experienced.” (3)

CANNOT PLEASE PARAMA PURUSA

BY DOING PENANCE

“When someone does rigorous penance, for instance, with hands upraised for a long period, his or her blood circulation, nervous system and bone position are bound to be jeopardized. Will the pain in the arms of those who do penance with head downwards and legs upwards be an aid to their mental concentration, or will their minds be constantly focused on the pain? Will they be able to maintain their mental balance in such an unnatural state? When some practise rigorous penance sitting in the centre of a circle of fire, will not the fire’s heat impair the natural functioning of their bodies and minds? Thus these types of penance are detrimental to health, what to speak of the attainment of liberation!”
“Those who think that rigorous penance will gain the affection of Parama Puruśa are entirely mistaken. They try to achieve something, but fail miserably. Parama Puruśa has never said, nor will ever say, that anyone should violate the naturalness of life and become abnormal, like a vegetating idiot.” (4)

SO-CALLED GURU MARPA TORTURED MILAREPA:

NEVER TAUGHT HIM SADHANA

In Ananda Marga no one is prohibited from taking initiation. All who have a human body – whether they be illiterate or an intellectual, a sinner or a virtuous person etc – all with desire to learn spiritual practice will immediately be taught sadhana by an acarya. And if a person has no such desire then it is the duty of an acarya to inspire and convince them to learn. So in Ananda Marga, the aim is to bring all onto the spiritual path.

But the so-called guru Marpa tortured his would-be disciple for decades and never taught him sadhana. Actually, what that dogmatic guru Marpa knew was just bogus. Marpa himself did not know or practice dharma sadhana. Even then he did not like to teach his dogma to Milarepa. Just Marpa tortured him in order to heighten his own self-importance as guru. This was his heartless, selfish and dogmatic approach. The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. That is absolutely appalling.

DOGMATIC BELIEF TO EXHAUST SAMSKARAS

MAKING AND BREAKING STONE HOUSES

Here the summary is that one cannot exhaust their samskaras by that type of bone-breaking labour and torturing the body by making and breaking stone houses – one after another. That is just pramatta – bad from beginning to end. This has nothing to do with the exhaustion of samskaras.

Thus neither did Marpa know how to help Milarepa exhaust his samskaras nor did Marpa even teach Milarepa the dogma that he knew.

Both things – the withholding of teachings and the bogus method of making and breaking stone houses as a means to exhaust samskaras – are entirely against the fundamentals of Ananda Marga.

Yet the writer is comparing this dogmatic fellow Marpa with our Divine Sadguru Baba. This is what is so appalling. Who can justify this.

FAULT #2:

WRITER COMPARES BABA WITH MARPA

Unfortunately in that book, the writer compares Baba with one dogmatic, misguided Buddhist monk named Marpa. So this type of comparison is completely wrong. Baba is the Sadguru Supreme and beyond all comparison. He is Mahasambhuti – pure and blemishless and above all earthly bondages.

And the dogmatic-minded Marpa, the Buddhist monk who is the teacher of Milarepa, is completely bound by his own limitations and samskaras. Marpa himself is prone to all kinds of dogmas and misguided ways, while Baba Himself is perfect in all regards. To even hint at any comparison is completely wrong.

Yet that is what the writer has done. On page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa. An earthworm has life and Devashish has life, yet can we say that Devashish is an earthworm – we cannot.

Hence this comparison runs 100% contrary to Ananda Marga teachings. And that is the second chief fault made by the writer.

WHO MADE THIS BOGUS COMPARISON

BETWEEN SADGURU BABA AND THE DOGMATIC BUDDDHIST MONK MARPA

The “writer” who compared the misguided dogmatic guru Marpa with our Lord Shrii Shrii Anandamurti ji Baba is Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta. This is the person who did like this. By his entire effort it is quite evident that he does not understand Ananda Marga samskara theory and other essentials of Ananda Marga philosophy. Nor does he understand the greatness of our Sadguru Baba Lord Shrii Shrii Anandamurtiji. Otherwise he would not have compared the dogmatic guru Marpa with Baba, and he would not have included that entire story of torturing Milarepa in his book. All in all this is an unfortunate episode in the dealing of one “writer”, i.e. Devashish (Deva’shiis’a / Devashish / Devashiisa).

BABA’S RELATED TEACHINGS ON SAMSKARA THEORY:

THE REACTION IS MUCH GREATER – SO BE CAREFUL

“Avashyameva bhoktavyam’ krtam’ karmashubhá shubham. Now the question arises whether the reactions will be just [equal] to the actions, or less, or more. Equal and opposite reaction is [the rule], but then, whether the enjoyment of the reaction of actions is purely psychic or physico-psychic is to be seen. Where the action is purely mental, the reaction will be just [equal] to that. But if the action is physico-psychic, the question is, what will be the reaction? Still one thing is there, that if the mind is not affected by the physico-psychic action, nothing happens.(1) But [usually] when the reaction is physico-psychic, it has more effect than the action performed.”
“If it is purely psychic, the reaction will be just equal to it. [But] the reaction of the physico-psychic action does not affect the mind cent per cent. A person enjoys [psychic] reactions just [equal] to the actions performed. If there be some quantity of the reaction of physico-psychic action [that affects the body], in that case, the reaction will be much more than the action performed. The mind will be affected just according to the psychic action – that is the case with psychic actions. [But] if the action is physico-psychic, some of the reactions [affect] the mind, some [do] not. That which affects the mind is a psychic reaction, that which does not is physical. Among these reactions, the one that is in the pure physical sphere does not affect the mind. The pure psychic coupled with the [physical] of a physico-psychic reaction add up to produce a greater reaction. So the quantity of reaction in case of a physico-psychic action becomes much greater. Hence one should be careful.” (5)

“REBORN AGAIN AND AGAIN”

“An original action begets a certain reaction, and simultaneously brings one within the bondage of actions. Unless those bondages are broken, the microcosms will have to keep moving in a cycle of action and reaction – they will have to be reborn again and again on this earth.” (6)

“ONE HAS TO COME TO THIS WORLD AGAIN”

“There is no escape even if one performs a good action. One has to return again and again to this earth in order to reap the auspicious consequences of such actions. The idea that the disembodied mind experiences the auspicious consequences of its good actions is indeed a fantasy. This fantasy world is called heaven. It means that if one has performed a good action, then one will reap the consequences of that auspicious action after death. But the mind can experience its good consequences, if and only if, it has a body. One experiences joy and agony, pleasure and pain only if one has a brain, nerve cells and nerve fibres. If there is no physical body, how can there be any experience? So the thought of experiencing that pleasure in heaven is nothing but sheer fantasy. There is no logic behind it. That is why, in Ánanda Sútram, it is said, Na svargo na rasátala [“There is neither heaven nor hell”].”
“Where is the question of pleasure and pain in the absence of the physical body! So the fantasy of heaven is completely erroneous. Yes, one has to come to this world again in order to experience pleasure and pain. You have to come to the world again so that the sam’skáras of the past attain fruition. It is correct, because one has to perform actions in order to restore the mind to its normal state from the distortions (vikrti) caused by previous actions.” (7)

DO FOR THE BENEFIT OF SOCIETY

“There are some people who say, “Well, we will undergo hardship for the welfare of the world.” This undergoing of penance has also a bright side. A ninety or one-hundred-year-old woman undertakes penance – why? Certainly with the expectation that her penance will one day be rewarded – perhaps that she will get a place in heaven. Let us see how important this undertaking of penance is – whether it is for one’s family, or for one’s personal elevation, or for the benefit of the society. Nothing in this world is valueless: even the undertaking of hardship is not useless. But is that the highest excellence in human life? In fact, the undertaking of penance is an action without any fixed goal: “I do not know, nor do I want to know, why I am subjecting myself to penance. I am merely doing penance for the sake of penance.” This is totally meaningless. It is like rowing a boat without knowing where one is drifting – merely rowing for the sake of rowing. This is utterly useless. This aimless rowing will simply cause pain in the hands. One day one will lose the capacity to row the boat, and finally the boat will sink and all will be drowned.”
“One should undergo penance for others’ welfare, for the well-being of the world; and the good that the world enjoys due to one’s sacrifice is the reward. One should not expect any reward greater than this. The good result of a good action is the reward of that action. Similarly the bad result of a bad deed is the negative price of that action. The ancient sages used to practice penance by sitting near a firepit with their legs up and their hands down. What value does this type of penance have? Not much. To continue to perform penance like this is certainly not the highest fulfilment of life. Human beings have come onto this earth to do something good, some thing which will be of some benefit for the society for at least some period of time, if not forever. This is the reason why Vivekananda said, “As you have come to the world, you must leave some mark behind” That is, you must do something which will do good to human society for a long period, if not forever.” (8)

THOSE DOING EXTREME AUSTERITIES

“There are a group of people who are in favour of practicing extreme austerities. To practice severe penance, to court physical trouble while taking care of others is called tapah or penance in the scriptures. The ancient sádhakas used to practice such severe penance. They used to sit with their heads down and their legs raised high, lighting a fire around them, and they used to practice such rigorous penance for twelve years. But is it really worthwhile to do such practices which only subject the body to physical tortures? Through such penances, it is almost impossible to achieve spiritual progress. To undergo physical torture just for the sake of experiencing pain does not lead to spiritual elevation. After those sádhakas underwent the long rigours of penance with their heads down and legs up, with the leaping flames of fire all around them, they had no self-satisfaction that their penance had done even the slightest good to others. By undergoing hardship, one should always help others, and thereby one feels satisfied that at least some good has been done to others. Rigorous austerities do no such good: then what is the justification for undergoing such unnecessary physical tortures? This is nothing but sheer foolishness.” (9)

“Someone may think that he will be able to do penance in Himalayan caves with his legs upraised and head down, neglecting the distressed people of the society. If Parama Puruśa comes and removes the heavy stone door of his cave and appears before him and asks, “What do you want, my child?” – and if he answers, “I want to be one of the stars of the Great Bear constellation,” his desire will never be fulfilled. His prolonged penance in the caves will all end in nothing. This is not Bhágavata Dharma.” (10)

Namaskar,
In His service,
Yuktatman

REFERENCES
1. Subhasita Samgraha – 1, Actions and Their Results (Karma and Karmaphala)
2. Ananda Vacanamrtam – 30, Dagdhabiija
3. A Few Problems Solved Part 5, What is Dogma
4. Namah Shiváya Shántáya, Disc: 13
5. Ananda Vacanamrtam – 30, Dagdhabiija
6. Subhasita Samgraha – 12, How an Ideal Person Should Live
7. Ananda Vacanamrtam – 10, The Witness-ship of Parama Puruśa Is of Supreme Importance
8. Subhasita Samgraha – 12, How an Ideal Person Should Live
9. Subháśita Saḿgraha Part 11, What is the Way
10. Namah Shivaya Shantaya, Disc: 11

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

*******************************
Deafness Is Not A Disease

Baba says, “Deafness is not a disease by itself, unless it is congenital. It is an after-effect or reaction to some other ailment…Excessive use of quinine or similar poisonous medicines for a long time reduces the power of hearing.” (Yogic Treatments, p.43)

Note: The intake of allopathic medicines contributes significantly to deafness. One can see this reaction especially in the case of small kids. Their hearing can be significantly impaired or lost for life by administering strong and harmful allopathic medicines.
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Date: Sat, 23 Feb 2013 23:38:27
From: Tarakanath
To: am-global@earthlink.net
Subject: How To Deal With Day to Day Issues

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2288;
(2) Posting: How To Deal With Day to Day Issues
(3) Trailer Quote: Impossible For People to Accept It

Each section is demarcated by asterisks (***).

**** Here begins the Prabhat Samgiita ****

Baba

“Toma’ke ka’che peyeo cena’ da’y…” (PS 2288)

Purport:

O’ Parama Purusa, O’ my Dearmost, You are mine – You are very close to me. Baba, often I think that I have understood You completely; but when I contemplate more deeply I realise that I know not. To understand You fully, the unit mind must lose its individual identity. As long as one is cognizant of their own unit existence, then You cannot be realised. So, in spite of having You very close, it is still not possible for me to fully realise You. O’ Divine Entity, You are my very intimate and closest One: You smile softly and say You love me. Yet when I long for You and yearn to have You in a more intimate way, You are not coming that close. Then I think that I do not properly understand Your mind – Your desire. Otherwise surely You would come deep into the depths of my heart. Alas I do not know how to satisfy You completely.

O’ my Lord, just when I think I have completely understood You, and just when I think I have truly come to know You, i.e. Your ways and Your inner plans, then with Your divine liila You shower even more of Your divine love and I become restless to get You more and more close. Baba, I feel so much love for You in my heart that my eyes constantly rain and shower tears when I think of You. It is Your grace.

O’ Parama Purusa, due to Your infinite compassion I have understood that only You are the Essence. You alone are the Cosmic Nucleus of this vast universe. By Your grace I have forgotten all those transitory expressions. I no longer run after the ephemeral things of this mundane world. Baba, I have accepted the greatness of Your divine liila. I understand that Your liila cannot be understood. [1] Now I only think and sing: “O’ Lord, please forgive me for my lapses, wrongdoing and negative deeds. Please shower Your causeless grace on me.”

Baba, You can only be attained through surrender and love. O’ Lord please grace me; please fill me with Your divine compassion…

NOTES FOR PRABHAT SAMGIITA #2288:

[1] “Toma’r liila’y ha’r ma’niya’chi”: This phrase from the third stanza of the above Prabhat Samgiita is neatly represented by these below teachings.

“Surrender yourself to His will. Shake off your load of self-conceit. Lighten the burden of your life and float yourself on the waves of His will. It is He who is teaching you the sa’dhana’ in the guise of a Guru (preceptor); it is He who is strengthening your knowledge and faith in the guise of a philosopher. You are plundering His mercy in everything day and night. Go on working as a machine, leaving the doership to Him. How little can your poor intellect comprehend or analyse His unfathomable sport (liila’)! So, instead of trying to comprehend or analyse keep the bearing of that inscrutable juggler aglow before your eyes.” (Ananda Marga Ideology and Way of Life – 4)

“Parama Puruśa is beyond the scope of relativity. Why is He making the world dance? Why has He made Paramarasa-Samudra? The answer to this cannot be known in the world of causality. Why Paramátmá has done something has no answer because He is beyond the scope of causality. Hence that which is non-causal, that which is beyond the scope of causality is Liilá. Whatever Paramátmá does is Liilá, but what Jiiva does is Kriidá. The wise will do Kriidá in such a way as to adjust their waves with the waves of Liilá. They will not try to know why Liilámaya has done an action. They will simply try to know Liilámaya Himself. If you cannot know the cause of a trifling thing like dancing, how can you know the cause of the action of Liilámaya? Jiiva has a very small brain and a very small cranium. It is not possible for it to know the action of Liilámaya. Suppose someone is an MA in 20 subjects. If he or she is asked suddenly to appear in the MA examination, he will not pass – he will have to read again, then he will have to appear. This proves that the Jiiva fails even to succeed in its own Kriidá. So how can it understand the cause of the Liilá of Liilámaya? It cannot. The best approach is to love Him, is to join His party. If there is true love the Master Magician will certainly make you understand everything because the more the members of His party know, the more convenient it is for Him.” (Subhasita Samgraha – 19, Parama Puruśa)

== HOW TO DEAL WITH DAY TO DAY ISSUES ==

Namaskar,
Emotion plays a huge part in our human life. Without emotion, human beings do not take action, no matter how much knowledge they have.

For instance, some mothers may have all the facts and figures about the dangers of war, but will not actively protest against it until their own son is drafted into the army. Propelled by that emotional feeling, they will engage in all kinds of activities in order to stop the war.

Likewise, some people may be fully aware of the harmful effects of a meat-based diet, but will not give up meat until his doctor warns them about their high cholesterol levels and risk of a heart attack. Motivated by that emotional link that is their own life is at stake, then they quickly give up eating meat.

If you take a moment to think, I am sure you can come up with many examples where you have seen how people had adequate knowledge but did not act until they developed an emotional link with a particular issue or practice.

So emotion has a huge impact in our human activity. And that emotion can drive us in diametrically opposite directions.

Blind emotion will hasten one into all kinds of degrading vices and harmful dogmas; whereas emotion supported by rationality will thrust one forward onto the path of dharma.

There are so many present-day examples of how emotion shapes human activity: Everything from environmental disasters to taking tantric initiation, and in numerous other instances. In all such circumstances, emotion plays a critical role.

As Ananda Margiis, we should be pointedly aware of this, both in analysing our own actions and in understanding those of others.

EMOTION AND ITS ROLE IN ATROCITIES AGAINST HUMANITY

AND THE ENVIRONMENT (Part 1)

In real life events, people are swayed or apathetic due to their emotional attachment to the topic. That covers up their sense of rationality.

For example, some people have knowledge about so many atrocities on this earth. Years ago in the Vietnam war, American forces used “agent orange” or dioxin as a means of chemical warfare. Some reports estimate 19 million gallons was airdropped. Decades later still innocent Vietnamese families are suffering the effects of those past misdeeds, and the land became barren and devastated – some of it restricted. See the images for yourself on-line: Babies are born with two heads and no legs, the landscape has been permanently damaged- indeed thousands and thousands of gruesome tales can be told about the ill-effects of agent orange.

Yet the American public is mostly unmoved. Some or more have the knowledge that this was going on, but they are not emotionally attached with those events. Hence those tragedies remain mostly ignored. Those sufferers needed medical attention but the US government did not even consider that any injustice was done. So there was no question of compensation – neither in the form of medical care nor money.

A similar scene is unfolding today with regards to the drone attacks. US forces have killed thousands of innocent citizens and youths throughout Pakistan, Somalia, Yemen, & Afghanistan – and other places – yet the general American populace is mostly unaffected by such events. But when a few innocent teenagers in the US are killed due to gang violence it becomes national news and there are protests in cities across the country. Both cases are tragedies – the killings innocent youths by drone attacks and the murdering of teenagers – but the first is mostly overlooked while the second is mourned by many.

EMOTION AND ITS ROLE IN ATROCITIES AGAINST HUMANITY

AND THE ENVIRONMENT (Part 2)

Below are more examples of how emotion gets misused in society – it becomes a blind force that allows people to both unleash terror and overlook horror.

It should be noted that, there are positive ways that emotion is used and that will be outlined further down in this letter.

1. At present, terrorists groups rely on blind emotion to recruit youths and sympathetic supporters to commit all sorts of crimes like car bombings, machine gun attacks, and other heinous crimes. Those youths lose their rationality and are just stirred up into an emotional fervor wherein they will do anything, fully blinded by their emotions.

2. In the west, bound by their blind emotion, some people spend huge money on their pets and will even kiss their cat or dog; they talk and share their feelings with their dog. They are extremely emotionally attached. Yet they will overlook the cries of starving humanity. Devoid of any rational approach, some can overlook the pain of a suffering child or fallen man, but they will give their wholehearted love and attention to their cat.

3. Similarly, some people will watch after their pets with extreme care yet when it comes time to sit down for dinner, they will cut into a steak (slaughtered cow) without any hesitation. Their lack of rationality and emotional attachment allows them to indulge in such duplicitous behaviour.

4. In our Ananda Marga, there are various ways in which emotion blinds people – especially in the case of our present group clashes. A few get attached with a particular group or leader and then justify all the misdeeds of that group.

Thus, emotion by itself is a blind force and is bound to lead humanity down the wrong road. When emotion is moving in haphazard way – i.e. devoid of rationality – then so many degrading and dogmatic things will occur.

Ananda Marga philosophy states, ‘”When it [the mind] moves haphazardly, swept away by whim, it is called “emotion”.” (1)

Whereas when emotion is supported by rationality then great works can be done.

EMOTION AS A POSITIVE FORCE

Emotion can also be used in a positive manner when in coordination with rationality.

When a person thinks, “I should do something – I should follow dharma”, and when this is done with their emotional force, then good things happen.

For instance, many have entered Ananda Marga and taken diiksa based on this emotional propulsion guided by rationality. In the same way, others have served as LFT’s, WT’s, etc. Without that emotional-cum-rational feeling they would not have been moved into action. They may have had knowledge of Ananda Marga and dharma, but without that close emotional and rational link they would not have done anything.

So in these positive cases, one’s emotional flow is not haphazard, rather it is guided by rationality.

Similarly, with their emotional and rational attachment to Baba, i.e. devotion to Baba, many have given their lives for the great cause and others have stood up to fight dogma and oppose injustice. Even they have given up all their friends and faced all kinds of opposition due to their emotional-cum-rational attachment to Baba’s teachings.

So emotion need not always be a liability. When linked with rationality it can lift one onto the field of dharma.

SUMMARY

So long as one’s emotions are not guided by rationality, regardless of how well educated a person may be, there are bound to be problems – problems of epic proportions. This is one aspect.

Second, even if people have knowledge, they will not do anything until they have an emotional link to the situation at hand. If that emotional link is blind they will fall prey to dogma and misdeeds and if combined with rationality that person can do great things for humanity.

Third, emotion should always be guided by a mind open in 360 degrees, and not be linked with any selfishness or group agenda.

Fourth, because of emotion, people often do not do what they should do, or do what they should not do. So it is a tricky force. Even educated people commonly fall into this trap. Here is an example to make this clear.

Suppose someone goes to the shopping mall or market to buy some food. Yet while they are there they see a pair of shoes. They had no plan or real need to buy shoes. Yet they are enticed by the shine of the shoes and without considering their financial position or whether they really need another pair of shoes, that person purchases the shoes. There is no calculation or rational thought process behind the purchase per se – just it was done on a whim. This type of impulsive shopping is a classic case of emotion or blind emotion – devoid of rationality.

In contrast, if one goes to the shopping mall and buys or does not buy shoes based strictly on if there is a need or not, then that is rationality.

Fifth, the only answer is neo-humanistic education and Ananda Marga spiritual practices. Buoyed by these rational and devotional forces, one’s emotional feeling will be used in solely for positive endeavours.

Finally, when standing alone the emotional mind moves towards dogma and when guided by rationality that mind becomes a strong and dharmic force.

ALSO HAPPENS WITH FICTIONAL AND IMAGINARY CHARACTERS

The Juliet story posted earlier this week- wherein people share their heartfelt feelings due to their emotional link with a fictitious character – is but an example of how blind the human personae can become when goaded haphazardly by emotion.

Why does this happen? Currently in the west, although, much of the population is literate and educated in the worldly sense, many, many fall into various dogmas due to their emotional attachment.

For instance, romance is a huge aspect of life in the materialistic nations. With crude romance comes heartbreak – for any number of reasons. Today, many of the people who have been heartbroken or hurt in a romantic relationship are now sharing their woes with Juliet – as if Juliet can empathize and solve their problems.

Juliet is one of the main fictitious characters in Shakespeare’s tragedy: “Romeo and Juliet”. In that drama, written 450+ years ago, the young couple in love are embattled by family disputes and ultimately die a most tragic death, without ever being able to express their love for one another. It is the quintessential tragedy of western literature. And it is completely fictional – these characters are 100% imaginary – Mr. Shakespeare merely invented them in his own mind.

Yet today, a Juliet website has been devised, and people from far and wide write in seeking solace about their romantic woes. Because of their deep emotional link with the female character Juliet – who never even existed in real life – people are writing to Juliet and pouring their heart. If they deem their romance to be similar in any way to that of Romeo and Juliet – i.e. if they are getting tormented by friends and family – then they write to Juliet and ask for her grace and promise that, “Just as you died for your lover, I shall do the same.” Juliet does not even exist, yet out of emotion they are taking this fictional character to be their guide.

“Since the 1930s, letters addressed to Juliet keep arriving in Verona – and a statue was erected there as well. As of 2010, more than 5,000 letters are received annually, three quarters of which are from women. The largest single group of senders are American teenagers.” (Wikipedia)

So this form of idol worship in the west is becoming more popular yet we should remember that it is based on 100% fictitious characters like Juliet.

It is just like if Indian people started writing to Laela’.

Such are the ways of emotional attachment. The people have the knowledge that such characters are purely fictional, but out of emotion they are drawn to them in such a poignant manner.

BABA’S GUIDELINE

Baba has graciously blessed us with all the proper teachings to succeed in life and not be blinded by the haphazard flow of emotion. We should all take proper care to ensure we are always moving along the methodical path of emotion known as devotion. Then great works can and will be done on this earth and the sadhaka will attain the Supreme stance.

“Now, even those who are advocates of devotional or emotional faculties say that people get propensive propulsion from devotion or emotion. When the mind moves along a particular track or follows a particular discipline in a methodical way, this is called “devotion” or bhakti; but when it does not follow a particular method, when it moves haphazardly, swept away by whim, it is called “emotion”. This is the fundamental difference between devotion and emotion. You must know this clear-cut silver line of demarcation between devotion and emotion.” (2)

“Those who adhere to this cult of pinnacled order know that there must be a happy blending amongst intellectual-cum-intuitional faculty, actional faculty and devotional-cum-emotional faculty. None of these is unimportant, all are of equal importance, but the finality comes in devotion. That is, the final outcome or resultant of intellectual-cum-intuitional faculty and actional faculty is devotion, not emotion.” (3)

“If one wants to realize an entity, does one realize it only through knowledge? No, certainly not. To realize an entity, one must possess a loving heart, a sweet intellect, and a free flow of emotion (attached with spirituality)…I said a little earlier that by merging one’s individual sweetness into the sweetest entity, the realization, “You exist, only You exist,” becomes firmly established. One becomes finally ensconced in that Supreme Entity. There is no other way. And this self-knowledge is the sweetest essence of the devotional feeling of one’s heart.” (4)

Namaskar,
Surrender to lord,
Tarakanath

REFERENCES:
1. Yoga Psychology
2. Yoga Psychology
3. Yoga Psychology
4. Namah Shivaya Shantaya, Disc: 12
.

The sections below demarcated by asterisks are entirely different topics,
completely unrelated to the above letter. It stands on its own as a point of interest.

*******************************
Impossible for People to Accept It

“If anybody tries to re-establish an old political, economic or religious theory of two thousand years ago – a theory or ism based on past time, space or person – using whatever type of psychology, sentiment or adroit propaganda, it will not be possible to correlate it with the existing physical waves. Once lost the parallelism between the ism and the physical wave cannot be restored, even if the old mental environment is re-created. We perceive the change not only in the physical wave but also in the mental wave. No amount of scientific effort will make it possible to restore the mental wave of the past. There was a time when kings were worshipped as the incarnations of God, but today if anybody tries to reintroduce this antiquated practice using psychological propaganda, it will be impossible for people to accept it.” (Prout in a Nutshell – 4)

Note: Here are a few examples of Baba’s above guideline.

(A) Certain Islamic fundamentalists want to implement 1500 year-old tenets in areas where they presently rule. This is evidenced by their application of the Islamic justice system where they employ antiquated punishments like chopping off a person’s hand for stealing and beheading “guilty” persons in public. Such punishments are based on Islamic law. But, no matter how hard they try to implement such laws, it is impossible for them to gain success in this 21st century. The public will never appreciate this.

(B) In the same way, Hindu fundamentalists and those believers of caste still want to follow caste distinctions and the use of the sacred hair etc. But now the general populace is fast giving up caste such divisions and they are not going to follow them again.

(C) Fundamentalist Christians want to implement social rules of Bible, when already the common people have advanced beyond such codes.

(D) White supremacists want to forcibly impose racial supremacy. But here again the common people are not inclined in this manner.

In all such cases, implementing these outdated doctrines is no longer possible; the general mass will never appreciate such rules and restrictions. They will never be implemented.

Why is this impossible? Because time, space, and person have changed; that era is gone. That old philosophy is unsuitable for this present era.

For this reason, there is the understanding and guideline that some aspects of Caryacarya will be changed in the future – according to the need of that era.

For example, if the number of boys are 1/4 the number of girls, then one male may have many wives, or vice-versa.
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Date: Fri, 22 Feb 2013 22:21:09
From: Govinda gk1955@u.colomb.edu…
Subject: Misleading Baba Story & More
To: am-global@earthlink.net

Baba

This entire email is composed of 4 parts:
(1) Prabhat Samgiita #2209;
(2) Posting: Misleading Baba Story & More
(3) Comment From Reader: Misuse & Abuse of Public Funds #2
(4) Trailer Quote: Shortcoming of English Language

Each section is demarcated by asterisks (***).

**** Here begins the Prabhat Samgiita ****

Baba

“Mor ma’nas sarovare tumi son’a’li kamal…” (PS 2209)

Purport:

O’ Parama Purusa, in the pool of my mind You are the golden lotus. Looking towards You – ideating and meditating on You – is my dance and my life. I dance keeping You as my Goal. Baba, You are the sweet vibration of my heart. I dance keeping You fixed as my Goal. You are the very hope and vitality of my life. You are the golden lotus.

Baba, the garden of paradise is filled with the sun’s rays; the glow of Your beauty is resplendent. Your beauty is expressed in every particle of Your creation. In grove after grove, the buzzing bees get the pure, sweet honey from that lotus. Baba, You are the golden lotus.

Baba, pleasing You is my sadhana. You are my Goal. Except You I want nothing. I will act according to Your desire. By Your grace, I will follow Your every direction. O’ my Dearmost, O’ the Liila Personified, please fulfill the longing of my heart. You are the golden lotus.

O’ Parama Purusa, please be gracious and shower Your causeless grace on me…

== MISLEADING BABA STORY ==

Namaskar,
One writer has expressed in his book that Baba would use avidya tantra on some sadhakas during those Jamalpur days.

Let us see what avidya and vidya are according to Ananda Marga philosophy. By this way we can examine how far this claim is legitimate or not.

AVIDYA TANTRIKAS HURL STONES

According to Ananda Marga philosophy, avidya is the path of scaring, harming, torturing and killing innocent persons – all done due to one’s own “wicked nature.”

“If people such as this happen to be wicked by nature, they can cause the disembodied entity to hurl pieces of bone, brick, etc., into someone else’s house. Sometimes the cots on which people recline are also found to be tilting. All these actions are done by the ectoplasmic structure of a powerful person, not by that of the dead person. So to stop this nonsense you should find the real culprit and give the person a good shaking. You will find that the throwing of pieces of bone, brick, etc., will immediately stop. All this comes within the scope of Avidyá Tantra. It often turns out that the person who was responsible for the throwing of the bricks is found sitting quietly in a corner of the burial ground, and their ectoplasmic structure is getting that hapless disembodied soul to do all those wicked things. If you hit their arm with a good stick then their wicked deeds will immediately stop. And when you see a cot rising from the ground with the ectoplasmic strength of that person (though you cannot see the ectoplasmic arm that raises it, as ectoplasm cannot be seen), just brandish a stick at random. It will turn out that the arm of that wicked Tantric gets broken. Perhaps that person was seated three miles away from the actual site of occurrence. These are all interesting things – Avidyá Tantric things.” (1)

NEGATIVE DEEDS AND HELLISH WAYS OF AVIDYA TANTRA:

KILL, CONTROL / EXPLOIT, UPROOT, HYPNOTISM, HARM, DANGER

Here is more about the devious and destructive pathway of avidya.

“Now let us analyse the six actions of Avidyá Tantra.”
1. One part of Avidyá Tantra is to kill or cause the death of someone through mantra or through some related technique or in some artificial way. This is called márańa. [Mára literally means “annihilation”.]
2. Bringing somebody under one’s control by means of a mantra or a dravyaguńa [some plant or other natural substance which projects psychic effects], or by wearing a squirrel’s tail like a ring on the little finger of the left hand and chanting the mantra hriiḿ kriiḿ klu, or by feeding that tail to a person in a chánci pán [a betel preparation], is known as vashiikarańa. But remember that this action must be accompanied by purashcarańa [raising the kuńd́alinii, the dormant force] as per Avidyá Tantric style. When under the influence of vashiikarańa, a person becomes completely controlled and behaves like a servant.
3. Cat́ana or cát́ana means one’s residence. When somebody is uprooted from his or her residence by means of a mantra or some mystic power or some dravyaguńa, the process is called uccát́ana. It is said that if a particular mantra is written on a brick in red ink and buried under the northeast corner of a house by a naked person on a rainy night, the owner of that house becomes uprooted within three days. This process may or may not fructify, but if it actually does the effect is disastrous. Keeping this fact in mind, I have deliberately refrained from giving the mantra in this book.
4. To get someone to do something by hypnotizing the person with light waves or by fixing one’s gaze on him or by breaking or overpowering his personality is called sammohana. In English this process is called hypnotism. The [European] physician Dr. Mesmer did some research on this method to find out if this process could be utilized for the benefit of the public; hence this process is also known as “mesmerism”.
5. Stopping the flow or movement of something is called stambhana. Stambha means “pillar”. Since any moving thing will be stopped when it hits a pillar, stopping the movement of something by means of a mantra and some dravyaguńa is called stambhana. By using some mantra and holding under the tongue a kánt́ánat́e root fitted into a silver ring (like a hub circled by its wheel), one can stop another person’s movement or action. Suppose someone is about to urinate. The flow of urine is stopped. In the science of áyurveda, the medical condition of constricted urination is known as mútrastambha [just as this Avidyá practice is known as mútrastambha]. Vákstambha [stopping the flow of another person’s voice] is a similar Avidyá Tantric practice. But the Avidyá Tantric should be cautious about trying to maintain the stambhana for a long time, because it requires him or her to remain in an abnormal condition [sometimes physiologically abnormal], which will eventually harm the person.
6. The shántikarma of Avidyá Tantra means to save someone from a danger or a disease by means of certain rituals, and then redirect that danger or disease towards another person: that is, to help one person to survive by killing another.”
“When the Kálacakrayána and Vajrayána Tantras of the Buddhist school of philosophy were popular in Bengal, these six actions of Avidyá Tantra were widely practised. But when the Kálacakrayána and Vajrayána vanished from Bengal, the six actions also fell out of use. And the six actions of Vidyá Tantra fell out of use simultaneously. It is good that the actions of both have been forgotten by people. What is desirable is that people move towards spiritual elevation along the paths of jiṋána, karma, and bhakti with a healthy and rational outlook.”
“The secret processes of Vidyá Tantra and Avidyá Tantra are called guhya vidyá. The motivation behind the practice of Avidyá Tantra is Máraya máraya náshaya náshaya uccát́aya uccát́aya mama shatruńám [“Kill my enemy, kill. Destroy my enemy, destroy. Uproot my enemy, uproot.”] This sort of mentality should not be allowed to develop in a person. This sort of prayer should also be avoided.” (2)

So those adhering to the path of avidya senselessly harm others, make use of occult powers, and indulge in all sorts of selfish and destructive acts.

“Their goal is not noble, and will result in their ultimately being converted into inert matter.” (Ananda Marga Philosophy in a Nutshell – 6, Vashiikára – 2)

Such avidya tantrikas have a very bad effect on society and themselves.

MEANING OF VIDYA

In stark contrast, the path of vidya is the path of benevolence and supreme realisation.

“The six branches of Vidyá Tantra are: to awaken benevolent intellect, to awaken noble propensities, to arouse a sense of humility, to arouse a sense of dharma, to arouse a sense of self-surrender, and shántikarma [propitiatory rites for others’ welfare].” (3)

So vidya tantra brings about universal welfare and spiritual attainment. As the Marga Guru, Baba Himself is the pure embodiment of vidya and all noble qualities. As His disciples, every sincere sadhaka of Ananda Marga is on the path of vidya, not avidya.

COMPARISON OF THE TWO:

ANANDA MARGA IS THE PATH OF VIDYA

Here below is a very clear, concise distinction between vidya and avidya

“The śat́karma [six actions] of Vidyá Tantra are applied in order to elevate human beings in the world of spirituality by goading them towards auspicious thoughts; whereas the śat́karma of Avidyá Tantra are applied in order to exploit human beings and utilize them for one’s own self interest.” (4)

Baba has graciously blessed humanity with all the tools and teachings to advance along the path of pure spirituality.

Thus who can equate Baba with practicing avidya. Everything Baba has said and done is for the upliftment of humanity – to bring all along the path of Divine realisation and Supreme fulfillment.

Below are many more teaching about the distinction and differences between avidya and vidya for study and awareness. All those guidelines furthermore demonstrate and prove that Baba was only vidya, and never avidya.

WHY THE WRITER DID LIKE THIS

There seem to be only two reasons why anyone would write and publish in their book that Baba “sometimes used avidya techniques.”

(1) The writer wrote like this because he himself is naive and ignorant;

(2) The writer wrote like this because he himself is a deliberate sinner.

In either case, it casts severe doubt that such a person has the worthy credentials for publishing a book on Lord Shrii Shrii Anandamurtiji, as he [the writer] believes and tries to prove that Baba was an avidya tantrika.

FURTHER READING ON AVIDYA

“The word guhya as commonly used means something mysterious, something concealed, something like a dreadful nightmare, some secret chant, some mystical occult power; or witchcraft. Or finally, it may indicate the five branches [exclusive to] Avidyá Tantra – márańa, vashiikarań, uccát́ana, sammohana and stambhana.” (5)

“Endeavouring to exercise greater control over the mundane world. This is the path of Avidyá Tantra. In this endeavour the practitioners remain totally preoccupied with the attainment of name, fame, prosperity, and material enjoyments – these are their goals. The purpose of their spiritual practice is to make the mind increasingly subtle, in order to be able to exercise further control, not only over the physical world, but over the crude minds of other microcosms as well. Their goal is not noble, and will result in their ultimately being converted into inert matter. So the final result of Avidyá Tantra is extreme crudity. I have attempted to explain this in some of my ghost stories. Try to find time to read them.” (6)

HALLUCINATIONS

“Avidyá Tantrics make use of this sort of process. With the help of their sense organs and ectoplasms they create positive hallucinations. In Sanskrit this science is called rákśasii vidyá. (Rákśasa does not refer to any monstrous type of animal, but to a particular group of humans. With the help of your mental eyes and your psychic power you can create an image visible to the eyes of an ordinary person. You can actually suspend the power of vision of another person so that he sees the object you want him to see. This is called rákśasii máyá.” (7)

HURLING BRICKS AND BONES AT OTHERS

“Such negative practices are common in Avidyá Tantra. For example, suppose a wicked person may be sitting in a solitary place where bones are scattered around. Using his or her psychic power, the person can create ectoplasmic “hands”, and command them to throw the bones into the house of the person whom he or she wishes to harm. The inhabitants of the house, ordinary people no doubt, will certainly be terrified by such occult phenomena. They will think it is the work of a ghost and will probably decide to move out of the house. Instead of bones, bricks or stones could also be hurled. To do this, one does not require great power – rákśasii máyá is an occult power of inferior degree.” (8)

OF NO USE

“If I were to analyse the positive and negative paths you would be fascinated, but it would be of no use whatsoever in attaining Parama Puruśa.” (9)

ACCEPT HIM AS YOUR OBJECT OF ADORATION

“Human beings practise sádhaná in order to become one with Brahma, not to become ghosts or ghouls. To become one with Brahma, they must practise Vidyá Tantra, and not Avidyá Tantra. Of course through either kind of sádhaná, sádhakas gain freedom from the páshas and ripus. But the difference between the two sádhanás is that the practitioners of Vidyá Tantra channelize their spiritual powers towards the attainment of Paramátmá, whereas the practitioners of Avidyá Tantra utilize their acquired powers for mundane benefits. Through Vidyá Tantra one “binds” [wins] Paramátmá, while through Avidyá Tantra one binds [dominates] living beings. Vidyá Tantrics accept Paramátmá as their object of supreme adoration, and in order to become one with Him, they channelize all the powers they have acquired towards Him.” (10)

SUMMARY

As the Marga Guru, Baba is the embodiment of vidya – Supreme Benevolence.

Tragically, the person behind the book “The Jamalpur Years” (2010) has revealed his own state of mind and understanding by labeling Baba has “avidya”. Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta is the one who did like this:

“While most of Baba’s tests fell well within the range of the disciples’ normal experience, he sometimes used avidya techniques to add to these challenges.” (Jamalpur Years, p.155)

In fact, in order to prove Baba as avidya, he narrated not less than 5 stories in his book on pages 155-6.

No true bhakta and disciple of Lord Shrii Shrii Anandamurtiji can think in that manner.

All sincere sadhakas in Ananda Marga understand well in their heart that Baba is Love Personified and He has come to uplift humanity and bring all unto His Supreme Abode.

Namaskar,
At His lotus feet,
Govinda

Note: ABOUT THOSE STORIES

Baba is Sadguru and whatever He thinks takes expression. His every thought is for the welfare of sadhakas. What happend in those stories portrayed in that book was for the well-being of those devotees.

REFERENCES
1. The Real Culprit
2. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
3. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
4. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
5. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
6. Ananda Marga Philosophy in a Nutshell – 6, Vashiikára – 2
7. Ekendriya – 7
8. Avidyá – Excerpt A
9. Ekendriya – 8
10. Tantra and Supernatural Power

The sections below demarcated by asterisks are entirely different topics,
completely unrelated to the above letter. It stands on its own as a point of interest.

**************************************
COMMENT FROM MARGII READER

Subject: RE: Misuse & Abuse of Public Funds #2
Date: Fri, 22 Feb 2013 15:25:02 -0800
From: Paul Taylor
To: ‘AM-GLOBAL’

In Vancouver the 2010 Winter Olympics were hosted. The same massive expenditures of public funds went on with all exacted promises (during the bid process) of social housing and definitive requirements surrounding the low-income populace broken, one after the other. The local collection of community activists held, in 2008, 2009 and 2010 the Poverty Olympics. It picked up awareness and by 2010 it received global media. The preceeding Olympics, held in China in 2008, had exactly zero such examples of dissent, and they claimed to have spent $50 billion on venues and over 300,000 poor were forcefully relocated. In England in 2012 the same kinds of dissent occurred but got less media. All to say that researching the history of the Olympics will give the same kind of scenario over and over. PROUT is the only answer; compromises with the proponents of these billion $ scams are a chimera and virtually any agreement will be made just to shut the protestors up. As Baba has put forth – uncompromising strictness & faith.

Pra’n’ava

**************************************
Shortcoming of English Language:

Lack of Spiritual Terms

Baba says, “In Sanskrit the term Mantra means Manana’t talrayet yastu sah mantra parikiirttiah– ‘Manan means ‘inner suggestion’, ‘repetition within’. And Tarayet yastu – ‘after this manan, when that entity liberates you from all metaphysical, all psychic and suprapsychic and also from all spiritual bondages, then it is known as mantra: Manana’t ta’rayet yastu sa mantrah parikiirtitah.”

“Whereas the English term incantation just means ‘repeating something again and again’. That is incantation. So incantation does not lead to liberation. Whereas the repetition of mantra leads to liberation. So incantation and mantra are not the same thing.”

“There is no proper English word for the Sanskrit word mantra, but we use the word ‘incantation’ for mantra but it is not the proper word for the Sanskrit word mantra.” (Morning General Darshan, 14 Nov 78, Silchar, W.B.)

Note: If one repeats, ‘Tom, Dick, and Harry’, ‘Tom, Dick, and Harry’ again and again, then that very repetition is an incantation. But repeating ‘Tom, Dick, and Harry’ will not lead to liberation. So that is the essential difference between incantation and mantra. Because the repetition of mantra leads to liberation.
**************************************

Read Full Post »

Date: Fri 22 Feb 2013 13:03:36
To: am-global@earthlink.net
From: Lokesh@spiral…..
Subject: Misuse & Abuse of Public Funds #2

== MISUSE & ABUSE OF PUBLIC FUNDS ==

~ Part 2 ~

(Note: This is the second letter in this series. A link to the first letter titled – “Big Questions About World Events” – has been appended below. All italicised sections in brown are quotes from the first letter. – Eds)

Namaskar,
The unfortunate trend is that the wealthy and the powerful leaders use public money for their own gain, at the expense of the well-being of the poor and suffering people. This problem is acutely evidenced during the planning & preparation of certain events like the Olympics etc. Such planners feel entitled to use the money in a way that suits them best, and utterly overlook the needs of the local, impoverished populace.

WEALTH OF ENTIRE UNIVERSE IS PROPERTY OF PARAMA PURUSA

Our Proutistic outlook is entirely different. Baba guides us that Parama Purusa – not any unit being – is the owner of all mundane wealth.

“The universe is the thought projection of Brahma [the Supreme Entity], so the ownership of the universe lies with the Supreme Entity, and not with His imagined beings. None of the movable or immovable property of this universe belongs to any particular individual; everything is the common patrimony of all, and the Father of all is Brahma.” (1)

In that case, where is there scope for the misuse of public funds in pursuit of self or group interest. There is none. Only materialists can indulge in this way.

MORE ABOUT THE PRESENT SITUATION

“At present, Brazil is gearing up to host both the 2014 World Cup and the 2016 Summer Olympics, both of which will be hosted in Rio. At minimum, estimates are that Brasil will spend nearly $35 billion to host these two events…While all these tens of billions of dollars are spent on these sporting venues, not less than 25% of Rio’s population, or 1.5 million people, are suffering and live without the basic necessities. The million-plus residents of Rio de Janeiro’s shantytowns (favelas) still find their lives controlled by violent drug gangs and that the crime rate in Rio ranks among the highest in the world, and many of them will be uprooted and relocated before 2014. Their lives will not improve an ounce due to the spending of $35 billion, just they will be forgotten.”

DISTINCT LACK OF FAMILY FEELING

Those who advocate the construction of extravagant new sports stadiums for the Olympics or the World Cup etc proclaim that life is not just about food, clothing, and shelter, but entertainment and amusement as well. For this reason, they feel it acceptable to spend massive amounts of public money on Olympic stadiums despite the presence of widespread poverty in that host nation.

The following analogy sheds light on this matter.

Suppose a child is sick, lacks food and medical treatment, and is living in a house that has a leaky roof, yet his parents are spending all their money on films, dancing, drugs, and night clubs, and there is no food or medicine for the child. In that case, who is going to be sympathetic to those parents? No one.

Similarly, we have to reconsider the ethic of those who build stadiums at tremendous public expense while much of the local population suffers and lacks the minimum requirements of life: food, shelter, clothing, medical care, and education.

Such persons do not look upon the entire population as their own. They suffer from a narrow-minded and selfish outlook, i.e. atma sukha tattva, or principle of selfish pleasure. They are involved in gratifying their own unit self, not thinking about others.

Proponents of the extravagant stadiums suffer from atma sukha tattva. Blinded by their own selfish vision, the wealthy leaders of society fail to see the pain experienced by common people who struggle for their daily needs. In turn, those wealthy leaders exploit the masses by adhering to their own selfish agenda. That is what we see happening in nations hosting the Olympics and World Cup etc. If those wealthier, empowered leaders were infused with sama samaj tattva (principle of social equality), then their priority would first be meeting the basic needs of the common people. Once accomplished, one could discuss other projects like stadium construction etc.

In that case, the issue of exploitation and suffering would not arise. Then those with means would help those in need and not indulge in their own selfish gratification.

Here the point is that only those with a very narrow and selfish outlook can think that vast amounts of public monies should be used for fancy stadiums for the Olympics etc, when large numbers of people in that country are starving and living in unsanitary conditions. In contrast, if one cultivates the ideal that this whole humanity is my kith and kin, then there will be no scope to waste money on extravagant sporting venues while naked children in that country beg for food and lack drinking water.

Please bear in mind that I am fond of sports and encourage participation and healthy competition in sporting endeavours. What I am not in favour of is extravagant spending on superfluous projects when brothers and sisters are suffering from lack of essential needs: Food, clothing, shelter, medical care, and education. As we all know, this goes directly against the approach of Ananda Marga.

Only when the minimum requirements have been provided to all can we then think to invest in sports stadiums.

WHY MISUSE OF PUBLIC FUNDS

Another cause behind the misuse of public funds is over-accumulation of physical pabula. There are some in society that have so much money that they literally do not know how to spend it – they just indulge in misuse. They pay extraordinary sums of money for clothing, intoxicants, x-tra fancy airplanes, huge number of cars, and in other frivolous and degrading ways. When in their own private life they are accustomed to the misuse of money, then they casually apply that same approach to public money. Because of their extreme over-accumulation of money, they do not know how to use money in a rational manner for social good.

IT IS A RECURRING THEME…

…PROUT IS NEEDED

So this is a recurring theme. Time and again, those in power spend huge amounts of public money on structures that will supposedly bring them prestige and fame, and the common people lay impoverished. So many extravagant structures were constructed at the expense and well-being of the public good. Such buildings include the Taj Mahal etc. Misusing public funds in this way invites crime, social unrest, and chaos. All because the state forces people into a situation of being have-nots.

When a nation indulges in constructing extravagant stadiums to impress others – while their own denizens lack the basic necessities – then that is just a superficial show. It is tinsel – nothing more. They have no substantial good to portray.

The only answer is Prout. Only the practical approach of Prout takes into consideration the welfare of the common people and encourages the rational distribution of public resources. Big money decisions based on a leader’s prestige will never get support in a Proutistic system.

Our policies are for the welfare of the people and Proutistic leaders are linked with the heart-beat of the masses. The torchbearers of Prout are not living in golden castles, aloof from the worries and needs of the general populace.

Prout Philosophy says, “The Proutistic social order follows the principle sarva jana hita’ya – that is, PROUT is for the welfare of all. Nobody is suppressed or oppressed. PROUT supports the rule of sadvipras. Only sadvipras can guarantee the all-round welfare of all groups of people because sadvipras represent the interests of all classes in society.” (2)

FINANCIAL REGULATIONS NEEDED

In both Caraycarya part 2 and “A Guide to Human Conduct”, Baba has given the strict guideline that individuals and families are not to go into debt to host social functions like marriages, baby-naming ceremonies, and festivals etc. That same type of approach should be taken with nations and international bodies. Host cities and nations of the Olympics regularly go deep into debt and often never recover, as happened with the 2004 games in Athens, Greece etc. So there should be strict regulations and guidelines about this.

I appreciate the solution offered in the prior letter:

“Various international organisations like the United Nations etc do not build new offices every time they hold a meeting. Rather they return to the same venue again and again. The same should be done with the Olympics. There can be 4 fixed sites around the globe. The Olympics can simply rotate through those 4 venues, returning to the same site every 16 years. That way each facility can be of a premium standard and well-maintained. An international board will manage the sites and distribute profits to all nations. During “off years” when the Olympics is not being held at a particular site then that location can be used for the Asia games or other competitions. This will bring regular use and income to each site. It will not be like the way things are now where an entire Olympic sporting complex is built for the Olympics, only to sit unused and fall into disrepair as soon as the games are over.”

PROUT POLICY:

SUPPORT COMMON PEOPLE;

DO NOT ALLOW PUBLIC FUNDS TO BE CONTROLLED BY CENTRAL GOVT

While we are in this transition phase of the height of the vaeshyan era, particular attention must be paid to those impoverished people. That is our Prout policy

In those lands where the World Cup and Olympics are held, and in those lands where huge airports are built and fancy rails are put in place for the wealthy, there are millions and millions of people living below the poverty level. They are overlooked by their governments and ignored by the educated elite. This must be corrected – the course must be changed. The way to proceed starts with the health, safety and welfare of the downtrodden masses. Failing that we will continue to see so many fall prey to starvation, neglect, and premature death. And a proper society will never be built.

Along these lines our Proutistic teachings put forth this following warning:

“It is desirable that the management of industrial, agricultural, trade and commercial enterprises not be in the hands of the central government or the world government (after the establishment of the world government). If it is, the common people will not get the direct or even the indirect opportunity to participate in the management of these enterprises. In such cases capitalists, opportunists or self-seeking politicians can easily take control of them and misappropriate public wealth.” (3)

THE SOLUTION IS PROUT

Baba has blessed us with all the resources and the right philosophy (i.e. Prout) to ease the pains of humanity. We are to act fast and protest the wrongs being carried out at present wherein huge monies are misused and wasted by the state for lavish events like the Olympics etc, while the people of that land lack even the most basic necessities to survive. There is growing awareness about this tragic issue – good people everywhere want to help – we should keep the flame alive and bring welfare to the people.

THE TEACHINGS OF PROUT:

WHAT ARE THE MARVELS OF CIVILIZATION FOR, IF PEOPLE ARE PREVENTED FROM MANIFESTING THEMSELVES

“To sadvipras [spiritual revolutionaries] the value of human life surpasses all other values. So states and scriptures, societies and religions, acquire significance only insofar as they develop humanity to the maximum through learning, culture, physical health and economic plenty. It is for the sake of developing humanity that civilization has so many institutions of different kinds, that states take their various forms, that theories proliferate, and that the scriptures abound in ordinances and regulations. What in the world does the state stand for, what is the use of all these regulations, and what are the marvels of civilization for, if people are prevented from manifesting themselves, if they do not get the opportunity to build good physiques, to invigorate their intelligence with knowledge, or to broaden their hearts with love and compassion? If, instead of tending to lead human beings to the goal of life, the state stands in the way, it cannot command loyalty, because humanity is superior to the state. According to Rabindranath Tagore, “Justice and law at the cost of humanity is like a stone instead of bread. Maybe that stone is rare and valuable, but it cannot remove hunger.”” (4)

“HUMAN VALUE TAKES PRECEDENCE OVER SOCIAL VALUE”

“It is customary to give preference to social value over human value. Sadvipras want to strike at the root of this custom. For them, human value takes precedence over social value. Human beings form the society, and hence human value must lay the foundation for the social value. In other words, those who show respect to human value will be entitled to social value. It was mentioned earlier that human value means nothing but to treat the joys and sorrows, hopes and aspirations of human beings sympathetically, and see them merged in Cosmic Consciousness and established in divine majesty. And if one is to elevate oneself to that sublime height, he or she will have to be supplied with an environment suitable to his or her physical, mental and spiritual existence. It is the birthright of everyone to make headway in their trifarious existence. It is the duty of society to accord recognition to this human right. Society has failed to do its duty, and that is why life is full of sorrow and suffering.” (4)

A GOOD NUMBER OF GREAT PERSONALITIES ARE WITHERING AWAY IN THEIR EMBRYONIC STAGE

“No one can say for certain that no great person might have emerged from among those wayward urchins whom we are wont to slight and hate. Women who have turned to prostitution for the sake of their physical existence might have grown into noble personalities if their agony had been appreciated sympathetically, and if they had been rehabilitated by society. But since society has nothing to do with human value, a good number of great personalities are withering away in their embryonic stage. The sadvipras will undertake to revive this neglected section of humanity. To them no sinner is contemptible, no one is a rogue. People turn into satans or sinners when, for want of proper guidance, they are goaded by depraving propensities. The human mind goaded by depraving propensities is satan. If their propensities are sublimated, they will no longer be satans; they will be transformed into gods. Every course of action of society ought to be judged with an eye to the dictum “Human beings are divine children.”” (4)

WE SHOULD NOT JUST GO AHEAD AND LEAVE THEM IN THE LURCH

“The significance of society lies in moving together. If in the course of the journey anybody lags behind, if in the darkness of night a gust of wind blows out anyone’s lamp, we should not just go ahead and leave them in the lurch. We should extend a hand to help them up, and rekindle their lamps with the flames of our lamps…”

“…Stop we must, otherwise the spirit of society is in jeopardy.”

“A rśi [sage] has said: Samamantreńa jáyate iti samájah [“Society is the collective movement of a group of individuals who have decided to move together towards a common goal”]. That is, whether people are pápii [sinners], thieves, criminals, or characterless individuals, they are so only superficially; internally they are filled with the potential for purity. The principal object of the sadvipras is to explore and bring this potentiality into play. They will accord human value to everyone without exception. Those who have done hateful crimes must be punished, but sadvipras will never hate them, or put an end to them by depriving them of food, because sadvipras are humanists. The pandits puffed up with vain glory could turn their attention to their books instead of attending on the ailing non-Hindu Haridas, but Chaitanya Mahaprabhu found it impossible to remain indifferent to him. He took Haridas in his arms and nursed him carefully, and thus showed respect to human value.” (4)

MORE PROUTISTIC GUIDELINES

“That is, these days, a person who possesses wealth is respected and revered whereas a person without money is a person honoured by none. The poor, whoever they may be, have to woo the rich just for the sake of earning their livelihood. Human values have become meaningless, for human beings have become the means for the rich to earn money. The rich, having purchased the human mind with their money, are busy playing a game of chess with the other members of society. Bereft of everything, people toil round the clock to earn a mere pittance. Today the motto of people is, “I have to send some food particles into the apathetic stomach after somehow taking a dip in the muddy water amidst hyacinths.”” (5)

“Those who are at the helm of society, constantly suspicious of others, forever count their losses and profits. They have no desire to think about the plight of humanity. Rather, to gratify themselves they are ready to chew the human bone, and suck human blood. For the self-centred there is no place for feelings of mercy, sympathy or camaraderie. The railway stations and market places are full of half-clad beggars and lepers desperately stretching out their begging bowls, earning their livelihood in the only way they know. They are fortunate if anyone contemptuously flings them a copper coin. The old blind beggars sitting all day long on the steps of a bridge automatically lift their bowls whenever anyone walks past. But their hungry pleas fall on deaf ears. On the other side of the social coin, sumptuous dishes are being prepared to entertain the rich dignitaries. These contrasts ridicule the present human society.” (6)

“Today, those who occupy high posts are also respected. Dignity is attached to post or rank. A station master will take great pains to prepare the railway minister’s visit, but will never trouble himself with the inconveniences faced by the ordinary passengers. Luxurious houses are built for high-ranking officers while the poor live in shanty towns, barely protected from the elements. I don’t say that large houses should never be built, but that everyone should be provided the minimum requirements. “I admit that both rice and tasty dishes are necessary for people, but I shall not demand a sumptuous dish from the goddess of food until I see that India has been overflooded with an abundance of rice.”” (7)

“These days educated people are so proud of their erudition that they detest illiterate people and avoid the company of commoners. Thus they shun village life and live in towns. When the question of returning to the village crops up, they say, “What on earth would we do in a village? There’s not a single person to talk to. Only idiots live there.” This explains why almost all attention is focused on the urban areas to the detriment of the villages. While soliciting votes, political leaders pay a short visit to the villages with a mouthful of attractive promises. They promptly inform the ignorant populace about their great achievements in constructing huge dams; though perhaps village cultivation is becoming impossible due to want of irrigation. They give detailed descriptions about their plans to build bridges and bungalows and install television sets, though perhaps in that village people die for want of medicine, or beg for food in poverty-stricken desperation. And yet the common villagers constitute the backbone of society. Even in the towns not everyone gets equal opportunities. The pavements have become the home for so many people. Rabindranath says, “There are always a number of uncelebrated people in the human civilization. They are the majority, and they are the medium, but they have no time to become human beings. They are raised on the leftovers of the national wealth. They are poorly dressed and receive little education, yet they serve the rest of society. They give maximum labour but are rewarded with ignominy – they die of starvation or are tortured to death by those they serve. They are deprived of all life’s amenities. They are the candlestick of civilization: they stand erect with the candle resting on their head. Everyone gets light from it, while they suffer the discomfort of the wax trickling down their sides. In this way, the dishonest of humanity or the neglect of human values has become a social malady.””(8)

SUMMARY STATEMENT AND REVIEW

Here in review: The point is that only those with a very narrow and selfish outlook can think that vast amounts of public monies should be used for fancy stadiums for the Olympics etc, when large numbers of people in that country are starving and living in unsanitary conditions. In contrast, if one cultivates the ideal that this whole humanity is my kith and kin, then there will be no scope to waste money on extravagant sporting venues while naked children in that country beg for food and lack drinking water.

Namaskar,
in Him,
Lokesh

Note 1: FINAL THOUGHT

As mentioned above, I am not against games and sports, only my concern is the commercialisation thereof. In the US, obesity is rampant, and games and sports are highly commercialised. The unfortunate result is that people think they should watch, not play. Yet real use of games and sports is for keeping a population healthy, active, and vibrant, but in the US and other nations that tenant has sadly been lost.

Note 2: COMMENTS FROM COMMON PEOPLE ABOUT THE OLYMPICS

The following comments are from this website: http://www.debate.org/opinions/are-the-olympic-games-a-waste-of-money

– I believe that the Olympic Games are a waste of money because there are more important things that the money used for these events could be spent on. If we stopped the Olympic Games, a lot of extra money could be donated to child hunger, cancer cures, and child hospitals. Think about the people in third world countries, starving and living without shelter. All charities ask for a small amount of money, yet countries spend millions on a sporting event. The Olympic Games boost economies and also boost pollution at the same time! We are trying our best to stop global warming and this is NOT helping! The native animals of each country loose their habitat to just a stupid car park or an expensive stadium. This can ruin the food chain. The Olympic Games just puts everyone against each other and puts hatred between each country.

– It’s a ridiculous waste of money for a 3 week sporting event – all because of the need to compete against other countries and win some medals!! Feed the poor, educate the masses, give the money to worthwhile needy charities!

– The Olympics are a waste of money

The money spent by countries on international sporting events, such as the Olympic game and World championships, is money wasted. It should be used for more important things such as curing malaria in LEDCs, improving infrastructure, and providing proper education for the adults and children from poorer countries.Billions of pounds are spent on these events just to watch people throwing javelins and shot putts around when it could be donated to charities so they could at least make a difference to this world by helping the people.

-Priorities

The Olympics represents a criminal diversion of funds away from the kind of projects and policies which would actually effect improvements in the health of the population. Merely claiming that ‘striving’ for the best compensates the masses who are paid off with a few weeks of sports saturated T.V. is not where public money is best sent. Society, as a whole, has greater, and certainly, more pressing needs. Hunger, poverty, ignorance etc. I do not propose aid to have succeeded when applied to foreign lands, however when spent domestically it can reap huge rewards.

– The Olympic Games are a waste of money!

If we stopped the Olympic Games, a lot of extra money could be donated to child hunger, cancer cures, charities, and child hospitals. Think about the people in third world countries, starving and living without shelter. All charities ask for a small amount of money, yet we spend millions on a sporting event. Athletes may get publicity, but aren’t human lives more important?

We are trying our best to stop global warming and this is NOT helping! The native animals of each country loose their habitat to just a stupid car park or an expensive stadium. This can ruin the food chain. The Olympic Games just puts everyone against each other and puts hatred between each country.

– of course it is

It is kind on stupid to have the olympics in the first place. They are a waste of money and very much a waste of time. Who cares if you win a gold medal in swimming or some other sport. That does not prove you are the greatest athlete in the world.

-of course it is a waste of money!

all you really need is a track to run a pool to swim a court to hit and a field to ride it doesnt have to big cant you just agree with me and give this money to the people who need it and inspiring someone this is like WE ARE SHOWING OFF how much money we can spend

– Pakistan and Afghanistan practice a pates but still want to kill loads of people.

Pakistan and Afghanistan are lead by the group of people – the Taliban who smashed the twin towers yet they compete in the Olympics. They destroyed Bali, yet they compete in the Olympics. It doesn’t provide friendly competition because their are still wars going on across the world yet almost every country competes even though they create wars. They don’t allow friendly competition so I conclude that it is a waste of money because it can’t provide friendly competition.

– The money can be use for other reasons.

The millions of dollars used building the facilities of the Olympic games should be used to give to the poor in Africa. Only when all the poor people have enough money to have a healthy lifestyle should we even think of spending millions of dollars building massive facilities that we don’t need.

– Olympic games are a waste of money!!!

Facts clearly state that where ever the Olympics were held; the country had to spend a big sum of money on advancements. A clear example is the recent London 2012 Olympics where Britain earned millions of USD through people who had a craze for watching this game. I mean the making of the movie in which the Queen jumps it had a a cost too, which included graphic designing etc.

– Yes

Because what about the poor people in Africa, Why think about money all time. What about people they have feelings (Naduh) but why think about money all the time when you can give to poor people instead of Having the money all by yourself when you earn enough already? Seriously what about people?

– Yes, believe the Olympic Games are a waste of money, this money could be spent on much better things.

I believe that the Olympic Games are a waste of money because there are more important things that the money used for these events could be spent on. There are starving kids who could eat if the money was given to them instead. There are also natural disasters that could be better controlled if there was more funding for them.

– There are so many other things we could spend money on!!!

I understand that there is a strong sentiment which surrounds the Olympic games, and it’s not that I have anything against them in and of themselves, but I think the amount of ceremony, media hype, and flare which is used is certainly excessive. Instead of using that money to further lavish the leaders of the globe and create a spectacle, we could be using these resources to SOLVE PROBLEMS!!!!

– Not the only competition

The games have put more than one economy in debt; one need not look further than Greece’s current state. Also, this is not the only forum for athletes to get together. There is also the pan-am games, the commonwealth games, and the world cup. The billions spent on the Olympics are just thrown away, and could be given to much worthier causes.

– Recall way back to 1972, and Colorado had been chosen for the ’76 winter games. We voters took the initiative on a state-wide ballot and voted by a good margin to deny the use of any public funds for the Olympics. It only took days to withdraw, and the IOC moved the ’76 winter games to Austria.What happened is that Colorado got a black eye in the world press (no big deal), and also a national reputation for being green, clean, low tax, frugal and smart. People and hi-tech firms moved to the state in larger numbers than ever, and our economy has been doing fine ever since.

– My rule of thumb: whenever a sports stadium or arena is touted as the centrepiece of a city’s long-term prosperity (as opposed to the prosperity of the developers, construction firms, and various cronies and hangers-on), it’s a grift. The IOC and local committees are no different in this regard than are major-league team owners.Spending taxpayer and/or private dollars on urban infrastructure is great, but that can be done without spending billions of extra dollars on short-term events and soon-to-be under-used facilities

– The Olympics is one big rip-off.

It’s all about making money, money, money for a few big companies and assorted Fat Cats.

£350 per household in the UK? With all the cuts you’re suffering? You’ve been ripped off.

– The Olympics are very much a second prize in today’s world. It can and probably will saddle us with huge debts ala Montreal and do little, if anything for anywhere outside of London. The World Cup is the biggie and we came NOWHERE in the run off for that blockbuster which would at least have spread the money around the country instead of centralising it in London. The attitude of people from the Midlands Northwards is, its London’s, nothing to do with us, we won’t benefit but we will be told to pay for it. At the end of the day the Government refused point-blank to consider bids from other cities.Stick them where the sun doesn’t shine.

– Have been to Montreal and the Olympic village is like a strange ghost town, apparently it took Montreal almost two decades to pay off the debt left from it’s olympics. British Columbia is left with a big sales tax after the Vancouver winter olympics and is saddled with debt.

– I think we ought to build a permenant olympics site somewhere for re use every 4 years so we don’t waste time, money and resources building these big nationalistic monuments

– The Olympics is a waste of money. The current bill is £3.3B, but apparently we can afford this whilst we make 100,000s redundant and stop spending money on the NHS.

– It’s a classic example of ignoring the real problems in the country and going for a project that only caters for 1/3rd of the population – if that – of the UK.

http://www.sailpay.com/blog/hosting-the-olympics-is-a-waste-of-money-read-these-lessons-from-greece-and-china-to-avoid-similar-investment-mistakes/

– The Olympic Games could have been made less extravagant and millions could have been saved to help the needy. Indeed, watching this spectacular event unleashing is like living a real boost of emotion.But then, is the feeling of these temporary emotions more prominent than the health of a human being ? We all know it isn’t yet we keep on hosting it. It is sad therefore to realise that mankind has adopted an egocentric culture.

– Athens Olympics Venues In Decay 8 Years After 2004 Games (PHOTOS)
http://www.huffingtonpost.com/2012/08/03/athens-olympics-venues-photos-abandoned_n_1739264.html

There’s still one group that loves the training pool for athletes at the former Olympic village in Athens’ northern fringe. Frogs.

They appear to delight in sitting on debris that floats on the half-filled pool’s murky waters.

The athletes village itself has fared somewhat better, turned into housing for workers.

Eight years after the 2004 Athens Games, many of the Olympic venues Greece built at great expense remain abandoned or rarely used. They are the focus of great public anger as the country struggles through a fifth year of recession and nearly three years of a debt crisis that has seen a surge in poverty and unemployment.

At the southern Athens venue for softball – a sport unknown in Greece and already out of the Summer Olympics – the occasional weed is all that remains on the dried-out field.

With no shortage of real beaches in Greece, the purpose-built beach volleyball stadium has seen minimal use in the past eight years, mostly just concerts.

Other Athens venues have fared better. The badminton hall has been converted into a popular theater venue, the former international Olympic broadcast center is a shopping mall and what was the main press center now houses ministry offices.

The old baseball venue has been used for the past two years by a fourth-division local soccer club – although some of the stands could do with a lick of paint.

The hockey venue hosted the Special Olympics last year, but material used in that event still lies abandoned around the rim.

The taekwondo and handball arena is occasionally used for non-sports events.

The main Athens Olympics complex is now mostly open to the public and its sporting venues are used by local teams or to host national championships.

Greek politicians, meanwhile, are still struggling to deal with those years of excess spending, and many economists still question the country’s future in the 17-nation common euro currency.

Note 3: LINK TO PRIOR LETTER ON THIS TOPIC

http://am-global-01.blogspot.com/2013/01/big-questions-about-world-events.html

REFERENCES:
1. Problems of the Day, pt #1
2. Prout in A Nutshell – 15
3. Problems of the Day, #11
4 – 8. A Few Problems Solved Part 2, Social Values and Human Cardinal Principles

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From: Kiran
Date: Thu, 21 Feb 2013 21:53:58
Subject: Why Some Marriages Fail in AM
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2429;
(2) Posting: Why Some Marriages Fail in AM;
(3) Trailer Quote: Structural Defects May Be The Cause
Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

Note: This Prabhat Samgiita is opening the window for how life society will be after the establishment of neo-humanism.

“Sakal duya’r khule dile prabhu, Va’ta’yan-pathe a’lo elo…” (P.S. 2429)

Purport:

O’ Parama Purusa, O’ Baba, You are so gracious; You have come and opened all the doors and windows, and inundated this world with Your divine effulgence. O’ Baba, You are so gracious; You have taken advent and given the divine teaching of neo-humanism and Your universal philosophy. By this way, You have eradicated all dogma and narrow-mindedness. On the eastern horizon the crimson dawn is visible. The darkness has been dispelled. There is a brilliant new era on the rise. The statictiy of narrow-mindedness and misunderstanding is vanishing, by the propagation of Your neo-humanistic philosophy.

O’ Divine Entity, in the past there was the domination of dogma and groupism all around. Countless superstitions, rituals and dogmas were doing their naked dance. In the past there was a lot of division and narrow-minded people had the upper-hand. Now the era has changed.

Now, with the presence of Your divine effulgence, in the blink of an eye those creatures of darkness along with their dogmas dissolved into thin air. With the arrival of Ananda Marga philosophy and neo-humanism, the demons cannot spread their venom anymore – they have all been destroyed. O’ the Embodiment of effulgence and shelter of all, with Your affection and punishment, scorching heat and cool shade, Your love is vibrant. Irrespective in all these situations – good or bad – tough times or good times – Your grace emanates in various ways. You are always present with Your mood of causeless grace. O’ Parama Purusa, You have only one motive – to help jiivas. In Your divine liila, You create all kinds of events – good and bad – yet everywhere Your well-wishing is present. There is no other motive than the welfare of all. Baba, Your grace is always flowing and showering bliss…

== WHY SOME MARRIAGES FAIL IN AM ==

Namaskar,
Here are more points which I think will be helpful for understanding this entire issue of failed marriages.

BEWARE OF INTEREST GROUPS

1) One should be prudent – even skeptical, about receiving advice from stakeholders – ie sometimes even family margiis also carry a bias. For instance, let’s say that in their unit or bhukti, there is a girl or boy nearing 30 years of age and it is obvious that this person needs to get married soon. Then with the intention of supporting them, such people falsely praise that boy or girl up to the sky in order to attract an interested party. Under the notion of helping to marry that older boy or girl, some such people may say things that are not true. Out of sympathy they may say, “Oh he or she is very good and has always been exemplary in our community.” When in fact that is not at all true. Just they are saying like that in order to get that person married. Actually they want to help but what they are doing is not at all good. Encouraging false perceptions as will lead to a bad marriage – or the marriage may simply implode or break apart.

FINANCE

2) Finances play a big role in any household. So the boy and girl should have in-depth discussions and get to know each other’s lifestyle and views on money. Someone who wishes to live like a king or queen should not marry someone with a sadhu mentality, or vice-versa. There should be clarity on all financial matters including credit, debt, cash allowances etc. The expectations on points of finance should be very clear.

CHILDREN & EDUCATION

3) One of the most defining points of any marriage is child rearing. Ahead of time – before they marry – the boy and girl should discuss how they are going to raise their children. What values will they impose? How far will they goad their child into Ananda Marga way of life? How far will they go to never compromise with dogma? The child must be brought to the path of sadhana at any early age and encouraged in this practice wholeheartedly.

Is one going to let the child play always while the other parent tries to instill a sense of discipline toward spiritual life? Is one going to let the child eat garlic while the other wishes to raise the child on a sentient diet. There are so many points of possible contention.

One must also remember that those children will one day be teenagers. Will you raise a person who will be a slave of pseudo-culture. If so, that teenager may bring meat into your kitchen, alcohol into your study, and harsh, loud music into your sadhana room. If one parent emphasizes spiritual life and the other does not, there are going to be problems – many of them.

So this should be thoroughly discusses beforehand, lest you become a stranger in your own house where your own children have become like non-margiis. In that case, they and your spouse will form a majority vote in your own home. If you do not educate them about our AM way of life from their infancy, this is going to happen.

POINT OF AWARENESS

4) If the groom follows the Indian tradition that females should cook and do all sorts of house chores – if this is his preconceived notion – then it should be be discussed ahead of time.

Here I don’t want to debate the which role is proper or improper for the male and female in a marriage, only this is brought as a point of awareness and that discussion ahead of time is helpful.

Otherwise this might be the cause of a marriage break-up.

NATURE OF TRANSITORY WORLD

5) Here is another critical point that the boy and girl must review. They both must be educated about, as well as discuss, how this world is transitory. The beauty they both possess today will not last forever. At any time, they may lose much of that beauty. One might contract some terrible disease like diabetes or multiple sclerosis, or get involved in a road accident etc. So many things can happen. The boy and girl should be told about how this world is transitory; they must understand the impact of this. If anyone gets married based on external beauty that marriage will fall apart. We have seen this so many times. They should discuss with one another how they will treat and regard each other when they are sick, disabled or helpless. Because, after all, their youthfulness and beauty will not last forever. Hearing and seeing this, do they still want to get married.

ANANDA MARGA IDEOLOGY

6) The teachings of Ananda Marga have to be a central aspect of any margii marriage. Both boy and girl have to be of the mind-set that what Baba says on any given topic is the defining opinion.

It is not enough to renounce one’s caste and get married. Yes, we have to overcome all caste sentiments etc, but our Ananda Marga ideology encompasses all realms of existence.

Both have to be ready to follow Baba in each and every aspect of life. So when there is any disagreement between the husband and spouse, then the answer must be found in Baba’s guideline. And that must be accepted by both as final. This must be discussed ahead of time.

OATH

7) The boy and the girl should be ready to strictly follow the oath of our Ananda Marga marriage: To live like Shiva and Parvatii. This should be formally written down and both the boy and girl should be educated as to what that means and then sign that piece of paper as a veritable contract. This contract must be binding on each and every Ananda Marga marriage. One must be extremely careful and aware if their spouse will Ananda Marga way of life or not.

DO NOT RELY ON WTS FOR MATCH-MAKING

8) It is important to remember that Dadas must NOT act as a mediator for any Ananda Marga marriage. Invariably, Dadas will give preference to the family giving them more money. So if the boy is not interested in AM and drowned in pseudo-culture, that Dada will paint a false picture and say how the boy is spirited and meticulous in 16 pts. This may not happen every time – but certainly there is scope for such issues. It has happened in the past and must be avoided in the future. And the best way to avoid this in the future is not to involve Dadas.

Besides it is not good for our wholetimers to act as matchmakers. In that process some accidentally get themselves matched up and they leave their Wt ship. This also has happened.

Thus for everyone’s well being, no Wt should be actively involved in match-making. Rather Wts should refrain from match-making entirely. That is Baba’s rule.

TREMENDOUS BENEFIT

By making all of the above perfectly clear between the boy and girl before marriage, then so many misnomers, false perceptions, and bogus expectations will be washed away. The mind will be clear and pointed and one can truly decide whether to marry that person or not. Or should they marry someone else. This will have tremendous benefit in both the personal lives of those who wed as well as in the greater society. People will be successful and productive in their marriages and society will not be plagued by mis-matched marriages and divorce. Mis-matched marriages are commonly looked upon as normal to others, but those involved in that marriage suffer internally and feel like an alien in their own house. Children will not be left shelterless but rather empowered by having dedicated parents who live by a spiritual ideal. Then society can truly be done in the real spirit of the term.

POSITIVE OUTCOME

Some may complain that after reading this now no one will want to get married. They will argue that there are to many stipulations and it is an impossible endeavor. But theirs is not a well-reasoned approach.

We have to remember that when drugs were initially given as medicine then the side effects were never listed and patients were getting harmed. Finally the government intervened and demanded that all medical side effects must be stated. After this judgment, some were concerned that no one will take those medicines if companies are forced to list the side effects. Yet here we are years and decades later, and people still take those medicines and they are aware about the side effects so they can protect themselves. The end result is positive.

Similarly, if people are aware ahead of time about the difficulties of married life, they will be better off. Then they can properly prepare for getting married and select the right spouse and create an ideal family.

Finally, the main idea is that the entire institution of marriage cannot be stopped. It has been going on for thousands of years. It satisfies a basic human need. Thus listing the pitfalls of marriage is not going to deter anyone from getting married. Only it will fortify them with the requisite knowledge to make an educated decision.

NEGATIVE INFLUENCE

After all, we are living in a materialistic society, so what is going on all around affects us. Not only that, we live in world that is dominated by gross materialism where “love” marriages are the norm. Two people get attracted – give in to sensual desires – and then divorce when any problem comes or difficulty arises. Or they leave one another when their become infatuated with someone else.

We must not allow this disease to affect our Ananda Marga way of life. Rather we are to positively affect the greater society.

RESULT OF MIS-MATCHED MARRIAGE

Here Baba graphically points out the fate of those who suffer from mismatched marriages.

Baba says, “The spouse of a certain gentleman that I knew was quite ill-mannered. One winter evening I saw this gentleman sitting quietly at the foot of a tree. I asked him: “Why are you sitting under this tree on a winter evening? You’ll freeze.” He replied: “You know, my young friend, if I go in the house I’ll hear only khankhan jhanhan [unpleasant and disturbing sounds]. It’s a lot more peaceful out here.” (1)

VIVAHA

Baba has graciously given the perfect system for building a great human society. Marriage is one of the key elements. Every marriage within the Marga should be done only after thoughtful consideration. All should be very aware of what marriage means and they should know who they are marrying.

Baba says, “[Shiva] declared that women must be kalatra, which means that women must discharge their obligations to their husbands and their children in such a way that the latter will not have the least difficulty. Those who accepted this new arrangement were declared married…The Sanskrit equivalent for marriage is viváha (vi – vaha + ghaiṋ): it means, after the ceremony, the man and women can no longer live as libertines or as irresponsible so-called family people. They have to discharge their full obligations as bharttá and kalatra, responsible husband and responsible spouse…The liberal meaning of the term viváha is “live one’s life in a new way with a special type of responsibility.” This is the underlying significance of the Shaeva system of marriage.” (2)

Namaskar,
In Him,
Kiran

REFERENCES:
1. Varna Vijiana, Disc: 19
2. Namah Shivaya Shantaya, Disc: 9. Shivokti 3

Note LINK TO SIMILAR TOPIC:

Here is a link to an earlier letter on this issue

http://am-global-01.blogspot.com/2013/02/story-of-broken-marriage-infighting.html

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.
**************************************
Structural Defects May Be The Cause

There are all kinds of reasons why people may succumb to dogma. It may happen due to self-interest, cowardly nature, political gain etc. And here Baba points out how it may be due to defects in their physical structure. That may be why they cannot follow Baba.

Baba says, “If there is under-secretion of the hormones of the testes glands, a youth will develop less kindness, and less hair will grow in the armpits and pubic region. If you see a man with these physical characteristics, then and there you can come to a conclusion about the extent of his kindness. Moreover, such a person will most likely support dogma. He will not have the moral strength to protest against dogma (including scriptural dogma), and he will not support a new idea.” (Yoga Psychology)
**************************************

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From: Vikram
Subject: Story Of Broken Marriage, Infighting, & Kicking Each Other
Date: Tue, 19 Feb 2013 20:23:58
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2180;
(2) Posting: Story Of Broken Marriage, Infighting, & Kicking Each Other;
(3) Trailer Quote: In Ananda Marga Guru Puja is one Lesson
Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****
Baba

“Tava path dhare, tava na’m kare, toma’r pa’nei cale tha’ki…” (P.S. 2180)

Purport:

O’ Parama Purusa, by Your grace I am treading on Your path – singing Your name and moving towards You. You are my Desideratum. O’ my Dearmost, I am moving closer and closer towards You – to reach You. Baba, except You, in this universe who else is mine – no one. For this reason, I am always calling Your name in my dhyana sadhana, seeking Your shelter.

O’ Lord, in this beautified universe of Yours, You have provided me a special place according to Your liking and plan. You have graciously bestowed everything upon me; You have given me everything; and, You did not desire anything from me in return. O’ my Lord, You go on pouring Your divine grace eternally. But I alone indulged in procrastination. All demerits such as lethargy come from my side. I created all kinds of lame excuses as justification. Baba, all the lacuna belong to me; whereas, You Yourself are ever-gracious.

O’ Divine Entity, in the lonely corner of Your vast Cosmic Mind, my unit mind resides. From that corner, my mind vibrates. From those vibrations, in sweet resonance, the lotus of love opens its eyes with devotion and love. That lotus has blossomed in my heart and is looking towards You with deep yearning.

Baba, singing Your Name, I am moving on Your path. For me, Your grace is everything…

== STORY OF BROKEN MARRIAGE, INFIGHTING, & KICKING EACH OTHER ==

Namaskar,
Recently, on one rainy dark lunar midnight, a dear friend of mine came to my house in that pitch darkness and knocked on the door. I was surprised he had come but after hearing his voice I brought him inside.

He was visibly shaken – nervous, upset, and worried. We talked at length. I found out that his spouse had beat him. She returned from a friend’s wedding reception where she ate some tamasik food. It was quite apparent as onion small was emanating from her mouth. The husband objected. Then they started quarreling. Ultimately he overreacted and verbally accosted her. In his fury he called her nasty names. In turn, she hit him & beat him. He ran away to save his own life. Don’t be surprised. But she was a certified karate teacher.

For reasons of privacy we shall refer to the husband as Prakash and the spouse as Renu.

Prakash and I talked for hours that night. I calmed him down. Though I was shocked & surprised to hear since the inception of their marriage they have been quarreling on multiple issues.

This was very astonishing to me because I always thought of theirs as an ideal marriage. I did not realise what was going on behind the scenes. All along I had been telling everyone that their marriage was successful. But now look what happened.

Just to give you a little background, Prakash and Renu were married at DMS – it happened quickly and was nearly forced on them. I also found out that Renu’s father gave Dadas a “contribution” of RS 50,000 to arrange the marriage and perform the ceremony. In this way Prakash was bound. In addition, those Dadas praised Renu. But although her parents are good margiis it became clear that Renu herself wanted nothing to do with Ananda Marga.

Before this, it was known that she would eat tamasik food: onion, garlic, meat & eggs when she was with her friends in town. She would eat those things outside the house – never bringing it into her own kitchen.

Anyway, that night when Prakash reached to my house, I clearly understood that they were living in hell. Externally it looked exemplary – but the reality was something quite different.

By this whole story my mind was blown away.

I tried to communicate with other margiis – near and far – about such matters and found that similar things were going on in many cases, but not most. I synthesized all the info and present these points to you to help ensure that such episodes do not happen again & again. Before the boy and girl even marry, something needs to be done to ensure that a mismatched marriage is averted in the future.

OVERVIEW

Marriage is such an important aspect of our Ananda Marga way of life. Family life plays a critical role on many societal levels so it is important that our Ananda Marga marriages be healthy, vibrant and strong.

However, in our Marga cases do arise where the marriage does not go well. In the case of Prakash and Renu – although they belonged to margiis families and their parents were strong margiis – but as a married couple they did not match. They had different life goals. If they knew this ahead of time they would not have married one another. They married because their parents were margiis, not because they had a shared life vision. They hardly knew each other and Dadas and others were just painting a rosy picture by talking only positives. No one talked about the negative side. If they had known more about each other they would not have married.

This letter contains key guidelines and recommendations for ensuring two people in Ananda Marga have the best opportunity for a proper marriage. Everyone, especially parents and those seeking to get married, should be aware of these following points.

ANANDA MARGA:

MARRIAGE IS FOR SOCIETY BUILDING

As we all know – first and foremost – our Ananda Marga marriage system is purely for society building. Ananda Marga marriages are for creating a healthy, safe, and inspired environment for raising children in a conscientious manner. The married couple should be confident and ready to contribute to the all around growth of society: individually & collectively, locally & globally etc. Marriage in Ananda Marga means commitment to one another and strict adherence to AM ideals. It is a unique system; this type of universal outlook is not formed in any other marriage system. They must build a proper unit family and embrace the greater universal family. This is our ideal.

It is in no way related with Hindu ritualistic marriages, western materialistic marriages, or any other “marriage system” from around the world. Nor do we follow or appreciate the new western model of “co-habitating” without marriage and living as a libertine. In all such cases, marriages are either based on external beauty, infatuation, money, post or social status, local or religious dogmas. These are the main allurements and aims most of the time.

POINTS EVERYONE SHOULD KNOW

The following are points all should be aware of when considering marriage – either their own marriage, or a marriage of a family member or friend.

LIFELONG COMMITMENT

1. Those getting married must firmly know in their mind that an Ananda Marga marriage is a lifelong commitment to one another for society building. The main idea is for both to take care of their progeny and make their children into bonafide members of society. There is no other outlook than this.

THE BOY AND GIRL MUST TALK AT LENGTH

2. The two young people – the future husband and spouse – must get ample scope to talk beforehand. They must get the opportunity to get to know one another and decide for themselves if this is a good match. Here it should be clarified that “getting to know one another” does not mean dating or being boyfriend and girlfriend. The boy and girl can get to know one another in a neutral setting. We can all think and decide what that setting should be. It should be supervised, safe, yet private enough that they can talk freely.

a) They should talk about their goals and aims of life. They should frankly discuss what they want. It is not that the parents should decide if this is a good match. They should critically evaluate if they share a similar outlook.

b) The boy and girl should discuss things as basic as: Who will hold an outside job? Who will cook? Who will raise the children? Where will we live? All these basic existential points should be discussed as far as possible. Nothing should be left to assumption; one must not rely on preconceived notions. They both should openly and clearly review and compare their vision for how their life will progress.

Unfortunately, all too often these things are not discussed; and, in result, there is much confusion and disappointment after marrying. What happens next is separation, marriage breaking or even divorce.

CASE STUDY:

WHAT HAPPENS WHEN…

Last year, two people married with the false expectation that the other would do all the cooking and cleaning, etc. Both the husband and spouse worked outside the home and neither wanted to attend to any domestic duties. Hence their marriage became a mess because they had the wrong impression from the outset. Today, both of their families are involved daylong in settling their marital disputes.

This is what happens when such matters are not discussed ahead of time.

THE BOY AND GIRL MUST TALK AT LENGTH (Cont)

c) The boy and girl should also talk about their likes and dislikes. Firstly, they should talk about their role in Ananda Marga and their devotional link with Guru. If one is very involved in Ananda Marga and is attracted to sadhana and the other is from a margii family but has zero interest in Ananda Marga, then that marriage is not going to work. So the boy and girl must sincerely talk about their social and spiritual commitment to Ananda Marga ideals and Baba.

I know one margii family where the husband is somewhat dogmatic but the spouse wishes to sincerely practice Ananda Marga teachings. The husband attends Ananda Marga programs as well as other dogmatic religious gatherings and he tries to force his spouse to come to those as well. But she does not like to attend local religious events. This has become a source of tension and strife.

There are some margii marriages where the husband is very sincere in 16 Pts and other do’s and don’ts, but the spouse has other interests and ways of living. So she raised the children in her own way, different from Ananda Marga. In result, the husband has become a stranger in his own house. Sometimes he wishes to sing kiirtan out loud, but with fear he does not do. He wants a home based on Ananda Marga socio-cum-spiritual ideals, but something else is going on. If any margii visits, then the spouse is not at all happy.

d) Next the young man and young lady should talk about their own personal likes and dislikes related with everyday life – everything: music, sports, literature, food, movies, friendships, cars, exercise, reading, college or university studies, habits etc. They should get a full picture of one another.

e) As far as possible, the boy and girl should get a clear cut vision of each other’s mental outlook. Without that, they definitely should not marry.

Namaskar,
in Him,
Vikram

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.
*******************************
In Ananda Marga Guru Puja is one Lesson

“Question: What is pratyáhára?”

“Answer: Pratyáhára is derived: prati – á – hr + ghaiṋ. The word áhára literally means “assimilating” or “taking something within”. As a yogic practice, pratyáhára means “withdrawal of the mind from external objectivity and goading the withdrawn mind toward Parama Puruśa”. (Yoga Psychology, Questions and Answers on Meditation)

“You must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object.” (Subhasita Samgraha – 3, Vibration, Form and Colour)

Note: In Astaunga Yoga, there are 8 limbs – one of which is pratyahara. We practice that as Guru puja as part of our regular sadhana routine. Guru puja is very important. After sadhana, one should always do Guru puja, and Guru puja can also be done on its own. After all, it is a lesson. By this way, one’s attachment for mundane things slowly fades away. It is a perfect science. If, after practicing Guru puja, one is unable to get rid of their worldly attachments and / or a particular mental weakness, then best is to consult an acarya. In Senior Acarya Diary, Baba has given a detailed science and method for practicing Guru puja. One should learn how to do this from any acarya, one on one.
*******************************

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From: suelekha@trade.bekr…..
Subject: How My Son Became Non-Margii
Date: Mon, 18 Feb 2013 20:51:28 -0000
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2496;
(2) Posting: How My Son Became Non-Margii;
(3) Trailer Quote: Benefit of Dhyana

Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

PS: In this following song, Parama Purusa is addressed as Iishana. More about this term is explained below.

“Iisha’n toma’r vis’a’n’ bejeche, alasata’ du’re sare geche…” (P.S. 2496)

Purport:

O’ Parama Purusa, Your divine call in thundering voice is resonating all around; it has removed the staticity, dogma, and lethargy from everyone’s mind. The new dawn has come. Those negative issues which were impeding the path of human progress have disappeared into the far distant horizon. Now the stain of staticity and dogma cannot remain any longer. The ailment of inertness is no more. By Your grace, living beings have gotten new life, smiles, and joy due to the rejuvenating spirit of neo-humanism.

O’ Divine Entity, Baba, by Your grace, the world which was sleeping in the past has arisen. New leaves and flowers are beautifying the green vegetation and trees. The flowers and fruit are bursting with colours. Everything has been touched by Your colourful panoramic display. Under the effulgence of Your auspicious and divine grace, all that was negative has become positive.

Now there is no one to create obstacles on our path towards our cherished Goal. Now there are no narrow sentiments or mean, dogmatic thoughts which can hinder our forward movement. The time has come – under the vast blue sky and in this beautiful environment – I should go on marching forward undauntedly towards You. O’ Parama Purusa, victory is Yours, victory is Yours, victory is Yours…

NOTES FOR PRABHAT SAMGIITA #2496:

[1] Iisha’na: When Parama Purusa comes in the form of Mahasambhuti to guide human society He expresses Himself through 5 moods. It is said that Parama Purusa has 5 faces. For example, if a mother is a police officer then in one role she is very tough and stern with criminals and in another she is very tender and soft with His children. Similarly, Parama Purusa has 5 faces – not biologically or anatomically, just 5 different moods. On one extreme He is very tender, soft, and loving; in this aspect He never scolds the devotee. Then on the other extreme He is very tough and fierce. In that role He is a strict disciplinarian and hands out stern punishment. Other roles are a mix of these two extremes. One such role of Mahasambhuti, Parama Purusa, is Iishana.

“The face next to Dakśińeshvara is called Iishána. It says, “Look, my child, follow this path. If you follow any other path, it will bring you only sorrow. Don’t make such a mistake. Prakrti will never pardon you. The result will be disastrous.” Iishána clearly states the consequences of misdeeds and gives a few pieces of advice.” (1)

For more info read Baba’s discourse: Sambhúti and Mahásambhúti, and related chapters.

[2] Theme: Baba’s below teachings uniquely reflect the theme of the above song.

“You will observe that the young generation today is not willing to accept outdated, dogmatic theories and isms. If the knowledge of Bhagavat Dharma (the path of spirituality) is infused in young minds at the first flush of the new dawn, then dogma will be torn asunder in an instant. The upholders of dogma partly realize that clear, penetrating vision portends their doom.” (2)

“Human history today has reached such a transitional phase that universal humanity, forgetting all spatial, temporal and personal differences, shall have to move, hand in hand, shoulder to shoulder towards the new dawn with rapid steps. Humanity must respond to this call. With the reddish glow of the dawn, the collective body, mind and soul will be radiant with joy. And that alone will be the real progress of universal humanity, the firm establishment of unified humanism.” (3)

“Human civilization now faces the final moment of a critical juncture. The dawn of a glorious new era is on the one side, and the worn-out skeleton of the past on the other. Humanity has to adopt either one or the other. You are the spiritual soldiers, you are the worshippers of life divine. Hence I call upon you to adorn this crimson dawn deluged with glorious light. Victory is surely yours.” (4)

PS REFERENCES:
1. Ananda Marga Ideology & Way of Life – 10
2. Prout in a Nutshell – 16, Religious Dogma – Excerpt A
3. Ananda Vanii #61
4. Ananda Vanii #26

== HOW MY SON BECAME NON-MARGII ==

Namaskar,
We all want our Marga to grow and every parent in Ananda Marga wants for their child to become a dedicated sadhaka. After all, who does not want to have a beautiful devotional and ideological flow under their own roof. My husband and I certainly did.

Unfortunately, with our eldest child, we could not gain success – by Baba’s grace with our second, things have been much better in that regard.

Perhaps other parents have experienced or are experiencing similar results as our family. The reality is that raising a margii child is no easy feat, especially in this ultra-materialistic era. But it is not at all impossible either. There are some excellent examples in our Ananda Marga, all over the world. There are however, no shortage of cases where things did not turn out too well.

Here I wish to share some of the errors which we made due to ignorance – we were not aware, so I write today in hopes that others will avoid such issues. Also I will offer what has worked for us with our youngest.

Most certainly, if you have anything to add – as I am sure all parents do(!) – please write in about this crucial point. You will be doing a big service to our entire margii family. I look forward to hearing about it…

THE MAIN MISTAKE WE MADE

This letter is not easy for me to write as the growth and development of our children has been quite trying for us.

On the one side, our eldest child is fine in many regards, but admittedly he is not an Ananda Margii, and at this point it seems that it will take nothing short of a miracle for this to happen.

Here is the main mistake we made.

With our eldest – a son now 29 – we just naturally assumed that as he got older he would see the value and rational approach of Ananda Marga. We thought that he would organically understand how doing meditation and eating vegetarian was the best way to go – but it did not turn out like that at all. This was a big blow to our psyche, and to this day I regret the choices we made in raising him.

I naively thought that I should not push him into Ananda Marga and that it would be “healthier” if this was something he decided on his own. After all, that was how my husband and I came into the Marga. So we let our son grow up in a “normal manner” – play, homework, video games, etc – without forcing him to attend Ananda Marga functions or going to Marga retreats or doing sadhana together etc. He would go to friends’ houses while my husband and I went to dharmacakra or any Ananda Marga function.

However, once on that loose leash, my eldest child just strayed farther and farther from the path. Today he drinks alcohol, eats meat, is covered by multiple tattoos, and has even experimented with being gay.

I love him dearly, but I see that without my pushing and insisting when he was young (i.e. in his early childhood years), he just got pulled into the dirty current of materialism. It is those values and choices that govern his day to day life – not the ways of Ananda Marga.

This has been the cause of so much tension, arguing, and regret in our household. Now he even criticises us for being in Ananda Marga – he thinks we are ignorant. It is a headache to live together or even visit. In the kitchen he eats meat and smokes cigarettes in the house. I cannot even begin to tell you all the problems. I really wish I knew back then what I know now.

It is very painful to see and even more painful to admit. What was the point in my becoming a parent if I could not raise my child(ren) according to the precepts of dharma.

Somehow it all got away from us.

THE ROLE OF IMPOSED SAMSKARA

One of the reasons I am writing about this is to recount the day Dadaji stayed with us for an entire week. Dada came at our request when I told him that our child could not be controlled. At the time our eldest was 14 and he was not listening to anything.

We had known Dadaji for years and had complete trust in his evaluation. He could see very clearly what transpired within our family – with respect to our eldest. And he pointed out one key mis-step that my husband and I tripped over long ago.

Dada reminded us that inborn samskaras play a huge role in life. That is not to say that everything is pre-destined and that we should just be passive observers. Rather the opposite is true. Without a very positive inborn samskara then coming into Ananda Marga is not easy – a lot of help is needed. This is the point we missed.

Rather than doing lots of kiirtan and sadhana with our oldest child when he was young, and always taking him to dharmacakra, we just let him play etc. We were too relaxed, when it was in those years (from 0 to 12) that we needed to instill the values & practices of Ananda Marga.

On that occasion, Dada warned if we are not strict strict with our second child then our youngest will also fall into problem, but if we instill Ananda Marga values early then everything will be fine. That was 15 yrs ago. And I have to say that Dadaji was absolutely right. Today our youngest is 19 and all is well, whereas I still regret how I raised my eldest, now 29.

THE ROLE OF IMPOSED SAMSKARA (Cont)

Here is more of Dada’s explanation – via a short synopsis. Then I will tell more of my story…

All over the globe there are millions and billions of people who get caught up in the social norms of the day, and comparatively few who break away from those dogmatic traditions and steer clear of pseudo-culture and come into Ananda Marga.

Dada told that those not born in margii families and enter into Ananda Marga is due to their extraordinary inborn samskara combined with Baba’s divine grace. These sadhakas had such a remarkable inborn samskara that no matter what life situation they were born into, they would have come into Ananda Marga.

Then Dadaji explained that most of the population is not like that – including many of our margii children. For such persons to enter Ananda Marga, it will take a huge amount of support and guidance, i.e. imposed samskara, from the parents from infancy through their childhood. Regular kiirtan, telling devotional stories, coming to dharmacakra, making friends with other margii children – all of these things and more are needed in order to bring our own children into the Marga.

When I heard this it was as if I swallowed a rock.

It seemed so plainly obvious when Dada explained this, but somehow as parents we missed the boat on this one. My entire adult life I assumed the opposite. I figured, “Oh, of course our child will choose AM” – and I waited and I waited and I waited, but it never happened. And now my oldest is far past his formative years, and he is making his own life decisions, and AM does not even come into the picture.

When he was a teenager I tried to guide him but by then it was too late. I would give advice and he would argue and quarrel. It was then that Dada told me that I had to teach all this when he was young – then he would listen. During his teenage years when he was rebelling was not the time to teach – it just created more fights.

Thus it was when my oldest was 13 and my youngest 3 that I made the switch in my approach. The result being that now nearly 17 yrs later, my oldest is far, far from the Marga and our younger son is an inspired and true Ananda Margii. I will tell the story about my youngest down below.

So now I clearly understand that had I adopted a proper parenting approach then both my children could have become margiis. By Baba’s grace that is what has happened with our youngest. And it could have been that way with our oldest, but I naively assumed that he would come on his own. I have now realised that if as a parent I had been more vigilant and fortified my children with strong guidance – i.e. imposed samskara – they would both have entered onto the path of pure spirituality, by His grace. In spite of how good an inborn samskara may be, without proper company then it does not bear fruit. Proper guidance is needed, not rely on inborn samskara.

BABA’S PRACTICAL APPROACH

Baba guides us that we are to guide our children along the path of morality and spirituality from a very young age.

Baba says, “One should follow bha’gavata dharma from one’s very childhood, because human life is rare and is very precious…So a wise person should get initiated and should start sa’dhana’ in his very childhood, or kaoma’ra.” (1)

So Baba’s guideline is that from the very birth of their child, parents should be very sensitive to the needs of the child and guide them along the path of sadhana.

Baba says, “Parents will have to take on most of the responsibility for the moral and spiritual education of the child.” (2)

And indeed, during DMC and general darshan, Baba always welcomed mothers who brought their young infants. Baba’s teaching is that from the earliest age children should be raised along the tenets of dharma and when they are old enough to go to school, then they should go to an Ananda Marga school. Because the mind is very impressionable at the tender age of 5. What they are taught they will remember and follow with implicit faith and trust.

For these reasons and more Baba guides us that parents must introduce their child to spiritual ideals very early on – further down in this email is that very beautiful account from Baba about how the great saint Madalasa raised her children.

Then in addition to parenting, a proper education is needed that instills the right values in life.

Sa’ vidya’ ya’ vimuktaye

Baba says, “The real meaning of education is trilateral development – simultaneous development in the physical, mental and spiritual realms of human existence.” (3)

For this reason Baba was vigilant that Ananda Marga should establish primary education schools all over this earth, in every country, region, city and village. Baba’s point is that from their birth right up through their childhood is when our children formulate their ideas and visions about the world and how they will live their live. What our children see and hear at that age makes a huge impact on who they become later in life.

RELIGIONS MISUSE THIS TECHNIQUE

While our Marga is the voice of bhagavata dharma, the various religions indoctrinate young minds into their dogmatic ways. And they do this by employing the very same techniques Baba recommends. They misuse this method to suite their own needs and interests.

All the organised religions – Christianity, Islam, Judaism, etc – preach and teach their kids those principles from a very early age by enrolling them in daily or weekly religious education schools and programs. They understand well that what a child sees and experiences in those younger years (from 0 – 12) will stick with them their entire life. Christians put their kids in Sunday school, Jews use Hebrew school, the Muslims put even their 2 year olds in madarsa (Islamic faith schools). In that ways they are able to indoctrinate their children into their dogmatic faith.

While we are still struggling to implement Baba’s ideas within the Marga, we need look no further than the dogmatic religions to see this approach in action. Unfortunately, again, the various religions employ this method to spread their dogma – not the glorious ways of bhagavata dharma.

Thus our Ananda Marga approach is grossly needed on this earth.

MORE REFLECTION

So it is really a question of parenting & schooling for all children. If they are guided in a particular direction they will have those experiences and ideals for life. Children remember and learn so much in those early moments. Now I really wish I always kept my oldest with me nearby when doing sadhana. I did that with my youngest but not my older one.

Coming into the Marga lies almost cent-per-cent with the families and then with the schools later on.

Once again we can look to the dogmatic religions for proof.

These days many Christian families are less strict than before, and the degree to which they are remiss is the degree to which the church loses followers in that area. This has happened to a large extent in Europe. In contrast, to the degree that parents are strict in their households – as is the case with many Muslim families – is the degree to which their children get fully indoctrinated into that approach.

As parents in the Marga we should clearly understand this issue and put it into practice. Because unlike the dogmatic religions, we have all the wonders of the universe to share with our children. Our Marga is the path of dharma. Yet without our prompting and clear cut approach, our children will continue to miss out on this opportunity. And this is an injustice to them – and it is not the way we are to raise our children in service to Guru Dev.

ANANDA MARGA IS NOT AN EXTRA-CURRICULAR ACTIVITY

IT IS THE MAIN THING

Part of the problem that can happen is that we may feel that Ananda Marga is something above and beyond the rest of life. There is so much to do as parents that we can get caught up just following the basic worldly checklist without putting proper emphasis on Ananda Marga. When in fact it is the spirituality of AM that is the essence of life – not all that other stuff.

We missed this lesson with our oldest child and instead got caught up in general societal values and in result our son did not develop into a sadhaka. We paid attention to his physical and mental (mostly) development like clockwork, yet never inculcated the spiritual side into his daily life, neither as an infant nor as a toddler and young boy. And now the sad reality is that this is not part of his life.

I would not raise this point if I did not see this happening with other margii families. Many of the parents in my circle of communication are in the midst of similar circumstances – they openly say so.

I suppose the main thing is not to rely on the idea that somehow magically our children will walk into the door of Ananda Marga at the age of 18, when up until that time Ananda Marga has not been a major factor in their lives.

THE MAIN ISSUE

Here again Baba points out that root cause of the problem

Baba says, “The main point is this: for want of a little care, children are deprived of the opportunity to become complete human beings, even though they have a human structure.” (4)

Thus to bring our children onto the path of Ananda Marga we cannot merely passively wait for that magic day to happen as if they will realise it with their own rational approach. Rather we have to be assertive and inculcate spiritual values within our children on a daily basis.

If we do that our children become opponents and hate Ananda Marga. That is what happened with my first born and I feel the fault is entirely mine – not my son’s.

The problem has escalated to such a degree that he does not merely passively oppose Ananda Marga, but actively by eating meat, smoking, drinking alcohol and speaking badly about Ananda Marga.

In India there is a saying that I have heard, “Those who kept their babies away and did not bring them to DMC etc , then those children got lost, never made it into AM and the whole house became hell.”

This happened with many margii families within in India and the essence of that problem has occurred with many families outside India, including my own.

The point is that we must bring our young ones into the fold by including them in all Marga activities and building a strong social network for them. By Baba’s grace we did this with our youngest and it worked out great.

PRACTICAL POINTS TO PROCEED

Here is a short list of things we can do as parents to ensure our children grow to be strong sadhakas and active Ananda Margiis.

1. Create a community of friends by having our margii children play with other margii children;
2. Bring children to DC and organise a children’s dharmacakra;
3. Have them in the room with you when you do your personal sadhana;
4. Sing kiirtan & bhajans with them throughout the day;
5. Tell them Baba stories before bed;
6. Inculcate a spiritual outlook in life;
7. We must remember that our kids see what we do and follow accordingly;
8. If a child gets bullied or taught to be fearful of ghosts, then that is a lifelong problem; similarly if child gets raised in AM then they will think Ananda Marga is their home and they will follow the basic do’s and don’ts their entire life.

Finally, may we all remember that we cannot teach someone about the danger of drowning after he has already drowned. Similarly, we must not passively watch our children grow thinking that by their inborn samskara alone they will make it into Ananda Marga. We must be vigilant to guide them every step of the way – the moment they emerge from the womb – and even before then.

PARENTING IS BIG RESPONSIBILITY

Baba tell us that forming children into proper human beings is a big job. The most difficult task is to make children into proper human beings.

To do that we must follow the example of the great mother / saint Madalasa who taught her children from their very infancy about, “Why you have come into this world and what is your goal.”

““Dear son, although you are but a child in a small human frame, you are the veritable expression of the Supreme Consciousness. You are an ever-holy, ever-enlightened entity. As long as you think that you are only a small child, you are spiritually ignorant, but when you realize that you are a part of that Supreme Entity, you become that Supreme Entity, you become spotless (nirainjano’si).”…“My dear child, there is no black spot in your mind. You are spotless. You are unassailed by any kind of sin.” Sam’sa’ra ma’ya’ parivarpito’si: “You are beyond the spell of the illusory ma’ya’ of this mundane world. You are the embodiment of the pure and unblemished self.”…“This is how Mada’lasa’ teaches her son.” (5)

CONCLUSION

We must teach our children about Ananda Marga from a very early age. When we go to our Marga functions then all families should bring their children. If we instill the values of AM early then even if those children want to give up and walk away from AM then they will not be able to do it. Because that AM ways of life will be in their blood. In contrast, if we keep our children separate then only those few exceptional children with only the greatest of inborn samskaras will become Ananda Margiis, and all the rest will be lost in the sea of materialism and dogma.

Baba says, “Children will become assets of society in the future to the extent that their parents or guardians discharge their duties properly.” (6)

STORY: MAN ABOUT TO BE HUNG

Once there was a man who was about to be hung for the many crimes he committed. Before the hanging, he was granted one last wish and he requested to talk to his mother.

When his mother arrived he asked her if he could whisper something in her ear. She said, “Why of course my son” and and leaned towards him.

Then the man softly pinched his mother’s ear.

The mother felt some pain and asked, “Why did you do that?”

The son replied, “Because you are the cause of my imminent death. All those years when I was a young boy stealing and thieving you never disciplined me nor told me that what I was doing was wrong. Because I did not get that important teaching, I grew up to be a criminal. And now today I am going to be hung.”

Here the whole point is that as parents we have a huge effect on what our children become in life. It is out duty to do right by them and bring them along the path of dharma, otherwise they will meet all kinds of troubles and even blame us for their problems – and rightly so.

“The mental outlook of children has already been moulded in a particular fashion by the influence of their family environment before they start school. No matter what or how much they learn at school, it is extremely difficult for them to free themselves from the influence of their family. Drawing on what they have learned in the family, the immature minds of children begin to learn about the world and understand it, and to receive ideas and master language so that they can express those ideas. Unhesitatingly they adopt their elders’ way of looking at the world. Hence the primary responsibility for acquainting children with the world lies with their parents or guardians. Children will become assets of society in the future to the extent that their parents or guardians discharge their duties properly.”
“I have no hesitation in saying that today’s adults have not yet developed a scientific method of training children’s minds. Even most so-called educated and refined people, let alone average adults, are either ignorant about or indifferent to the education of their children. Their ignorance may be pardoned, but how can we forgive their indifference? The family into which a child has been born will naturally have to bear the primary responsibility for the physical, mental and spiritual development of that child.” (7)

Namaskar,
in Him,
Sulekha

REFERENCES:
1. Subhasita Samgraha – 21
2. Human Society – 1
3. Prout in a Nutshell – 18
4. Human Society – 1
5. Ananda Vacanamrtam – 7
6. Prout in a Nutshell – 1
7. Human Society – 1

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.
*************************************************************************
Benefit of Dhyana
“Question: If the medicine or mother tincture required for homoeopathic medicine is prepared in a sentient environment which contains positive microvita, will the medicine prepared from that medium or mother tincture have more effect than ordinary medicine available in the market?”
“Answer: There is no doubt that the medicine prepared in a sentient environment by sentient people, from a medium or mother tincture which is also prepared in a sentient environment, will attract more positive microvita than ordinary medicines, so it will have a much greater effect in curing a patient.”
“If a person contracts a disease caused by negative microvita before initiation and does dhyána sincerely after initiation, the disease will not spread but be contained. However, for different types of diseases one has to follow different food restrictions and practice dhyána at specific times.”
“If a person contracts a disease caused by negative microvita after initiation, does dhyána perfectly and follows certain food restrictions, the disease will be completely cured. Dhyána attracts many positive microvita. Negative microvita can only be controlled by positive microvita. The positive microvita eat the negative microvita and this is the reason why the disease is cured. For example, if a person is suffering from jaundice, a disease caused by negative microvita, and if dhyána is practised perfectly, the disease will be cured very quickly. In the case of cancer, say stomach cancer, certain food restrictions will have to be strictly followed. When pain starts in the stomach one should sit for dhyána, but just prior to this one should take some juice from a sweet tasting, not a sour tasting fruit. After performing dhyána, one should take another drink which is different from the first drink. The patient should also avoid any food which causes gas in the stomach, such as pappad, cauliflower, cabbage, turnip, etc.” (Microvita in a Nutshell, Questions and Answers on Microvita – Excerpt C)
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From: p.livingston@tjohns@co…
Subject: A Type of Idol Worship In The West
Date: Sun, 17 Feb 2013 21:59:32 -0000
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2368;
(2) Posting: A Type of Idol Worship In The West;
(3) Trailer Quote: Science: What One Does Reaps The Consequences

Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

“Toma’r raunge raung mishiye cale, yete ca’i sumukhe…” (P.S. 2368)

Toma’r raunge raung mishiye
Cale jete ca’i sumukhe;
Ca’i toma’r tale tala melate,
Ta’la kat́e prati nimise,

Drŕha kare dhare toma’r pata’ka’
Egiye jete cai a’mi eka’
Toma’r a’shis’a sathe niye a’ma’r ma’the
Bhare bala a’ma’r buke,

Ekala’ chilam na’ a’mi kakhano
Saunge tumi, bhaya neiko kono
Tava ka’j kare ja’bo tava ga’n geye ja’bo
Diipta hoye tava shubha’loke

Purport:

O’ Parama Purusa, by surrendering all the colours of my mind – all the attractions and attachments of my mind – by surrendering everything unto You, (Toma’r raunge raung mishiye) [1] by dyeing my mind in Your colour, I want to move ahead. I want to move unto Divinity, by Your grace. Baba, I want to offer all my colours, vrttis, and longings at Your alter. My only desire is to move on the path, dancing according to Your rhythm, Your melody. Somehow I always lose the rhythm and melody. I want to synchronize my rhythm with Yours, but each moment I fail. I want to follow Your path, but I miss steps along the way, always.

O’ Supreme Entity, by Your grace, I am firmly holding Your flag in my hand. You have given me the one-pointed desire, energy, and duty to follow and spread Your ideology, Your teachings. You have instilled within me the feeling that even if no one else is coming along, still I will go on marching ahead on Your path. Your blessings always with me and my heart filled with Your strength, I am ready to march forward alone. Baba, Your grace is ever-showering on my entire existence. You are always along with me. You are always giving me strength in my heart to march forward. O’ my Lord, You have filled my heart with Your inspiration and grace. For this reason, obstacles and hindrances are meaningless – they never obstruct my forward movement

O’ Parama Purusa, I was never alone in the past, nor will I be alone in the future. You are always along with me. And when You are along with me, there is no question of any fear. Baba, keeping me resplendent in Your benevolent light, I will keep doing Your work, singing Your song. By doing Your work and singing Your song, I will go on moving on Your path of effulgence – keeping You in my heart. O’ Parama Purusa, You are always with me, You are eternally sweet and gracious…

NOTE FOR PRABHAT SAMGIITA #2368:

[1] Toma’r raunge raung mishiye: The following guideline from Baba offers a greater philsophical understanding of the first line of this song.

“Dye your mind with His colour. Those who have not done so cannot attain Him, for this very coloration is Prema or Divine Love. The differences in colour are signs of distinction; without these differences there is identity. No external sign of Sádhutá or virtue is necessary. Became sádhu within. Behind the external show of virtuousness of many so-called sádhus exists a pharisaic state of mind. Preserve the true dignity of the word, Sádhu…”

“That is why I say that you must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object.”

“The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours; it is meant to offer Him the colours of different objects which have dyed the mind. When this practice of offering your own colours – your own attachments, becomes natural and easy, you will then merge in Him. Then you will have no need for any colour, for you will become colourless – you will go beyond the reach of any colour. Your unit-ego will become one with the Cosmic Ego. Whichever way you look you will see only Him in His ever-surging glory. There is no “I” nor “you”. By an everlasting, mutual pact the final curtain will have fallen on all clashes of “I” and “you”. At that stage, if you call Parama Brahma as “I”, you are right in calling Him so; if you call Him as “He”, you are equally right; and if you call Him as “you”, again you are correct. The extent of your attainment of Him will be proportionate to your self surrender.” (Subhasita Samgraha – 3)

== A TYPE OF IDOL WORSHIP IN THE WEST ==

Namaskar,
Around the globe, people feel the need to idolize or worship someone or something. This happens in the east and west. Unfortunately, in their attempt to satisfy this desire, they often go astray. Without thinking, they mindlessly select their idol, not realising that it is fictitious or mythological – i.e. not real. We see examples of this in both the west and the east. This is the common phenomenon.

BABA’S WARNING

First we should review Baba’s guideline where He warns us that fictional and mythological characters should not be taken to be real and worshiped or idolized.

“The value of mythology lies in this, in its contribution to mass education. If a narrative is devoid of the elements of mass education we cannot call it mythology. But it should be borne in mind that the events narrated are not true. Similarly, in modern times there are many novels and many plays which contain didactic elements for mass education. But the characters depicted in these plays are not real and they cannot be ritualistically worshipped with flowers and leaves of the wood apple tree. To make idols of them for the purpose of worshipping will be a great blunder. This kind of blunder is called pramáda in Sanskrit (the word pramáda is derived by adding the suffix ghain to the verbal root mad with the prefix pra). That is something with mistake in the beginning, intermittent mistakes in the middle and mistake at the end.” (1)

Baba’s teaching continues:

“I have already told you about the objective of a purána; it has educative value but the incidents are all fictitious. A particular novel of Sarat Chandra may be very good and people may be very much impressed by a particular character in it. But is it desirable to make an image of that character and worship it? Similarly it will not really be in the fitness of things to worship a mythological character or to start worshipping ritualistically some particular mythological god or a goddess. Such a deity is only a figment of imagination.” (2)

Unfortunately we see this happening in both east and west, where segments of the population accept a mythological or fictional character to be real. And then they worship or idolize that character.

WESTERN PHENOMENA:

ASKING JULIET FOR BOONS

Juliet is one of the main fictitious characters in Shakespeare’s tragedy: “Romeo and Juliet”. In that drama, written 450+ years ago, the young couple in love are embattled by family disputes and ultimately die a most tragic death, without ever being able to express their love for one another. It is the quintessential tragedy of western literature. And it is completely fictional – these characters are 100% imaginary – Mr Shakespeare merely invented them in his own mind.

Yet today, a Juliet website has been devised, and people from far and wide write in seeking solace about their romantic woes. Because of their deep emotional link with the female character Juliet – who never even existed in real life – people are writing to Juliet and pouring their heart. If they deem their romance to be similar in any way to that of Romeo and Juliet – i.e. if they are getting tormented by friends and family – then they write to Juliet and ask for her grace and promise that, “Just as you died for your lover, I shall do the same.” Juliet does not even exist, yet they are taking this fictional character to be their guide.

“Since the 1930s, letters addressed to Juliet keep arriving in Verona. As of 2010, more than 5,000 letters are received annually, three quarters of which are from women. The largest single group of senders are American teenagers.” (Wikipedia)

So this form of idol worship in the west is becoming more popular yet we should remember that it is based on 100% fictitious characters like Juliet.

It is just like if Indian people started writing to Laela’.

In the west, it is not just limited to their fascination with Juliet, but also Harry Potter, Luke Skywalker, Rocky Balboa and all kinds of fictional heroes from the world of pop pseudo-culture. People are enthralled by such characters and aim to emulate them in all kinds of ways. They dress, talk, act, and behave like them; they idolize them. They think that such characters will grant them strength, or fortune, or love, or whatever it is that they desire. They even name their children after such fictional characters.

EASTERN TRADITION OF IDOL WORSHIP

In the east, worshipers pray to a piece of stone, thinking it to be a god. In this manner so many mythological deities have been created. People ask and pray to their chosen deity for everything, thinking that entity to be real.

Then there is this example from the Sati temple. The imaginary mother goddess Sati jumped on the funeral pyre of her husband. So females pray to this goddess because they think that by this way they will not lose their husband to an early death – rather due to the boon of mother goddess Sati, they will love together forever with their spouse.

This, and many other examples like it in India, demonstrate how people become blinded. They worship deities that are wholly mythological, i.e. not real.

SIMILARITY BETWEEN EAST AND WEST

Thus we see that in both east and west people mindlessly accept fictional characters and mythological entities as their chosen guide. The chief cause behind this is that people mindlessly pour their hearts for such entities, without realising the harm they are doing.

Here again is Baba’s warning.

“The value of mythology lies in this, in its contribution to mass education. If a narrative is devoid of the elements of mass education we cannot call it mythology. But it should be borne in mind that the events narrated are not true. Similarly, in modern times there are many novels and many plays which contain didactic elements for mass education. But the characters depicted in these plays are not real and they cannot be ritualistically worshipped with flowers and leaves of the wood apple tree. To make idols of them for the purpose of worshipping will be a great blunder. This kind of blunder is called pramáda in Sanskrit (the word pramáda is derived by adding the suffix ghaiô to the verbal root mad with the prefix pra). That is something with mistake in the beginning, intermittent mistakes in the middle and mistake at the end.” (3)

Baba’s teaching continues:

“I have already told you about the objective of a Purána; it has educative value but the incidents are all fictitious. A particular novel of Sarat Chandra may be very good and people may be very much impressed by a particular character in it. But is it desirable to make an image of that character and worship it? Similarly it will not really be in the fitness of things to worship a mythological character or to start worshipping ritualistically some particular mythological god or a goddess. Such a deity is only a figment of imagination.” (4)

RIGHT EFFORT IS NEEDED

Unfortunately, innocent people in the east and west waste tremendous amounts of energy seeking boons and guidance from fictitious and mythological entities. Without carefully analysing the situation, they accept fake entities to be real. In that way, they can never advance in a meaningful way.

We should increase efforts to bring all unto the path of Ananda Marga. That will save people from being allured by imaginary guides and gods.

“The utilization of energy should be in the proper direction. If you have to move to the east and you start moving towards the west, your action will be considered full of prámáda, or madness. Ananda Marga has the correct way, through subjective approach and objective adjustement. While followers of Ananda Marga keep their eyes steady on the absolute, they do not ignore this relative world. They work for self-realization and social upliftment, and hence the utilization of their energy is never in vain. When the effort is correct and the utilization right, you will certainly reach the goal.” (5)

Namaskar,
in Him,
Pradiip
(Peter Livingston)

REFERENCES:
1. Ananda Vacanamrtam – 11
2. Ananda Vacanamrtam – 11
3. Ananda Vacanamrtam – 11
4. Ananda Vacanamrtam – 11
5. Ananda Vacanamrtam – 23, Your Personal Relationship with God

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

*************************************************************************
Science:

What One Does Reaps The Consequences

“Action, whether good or bad, causes deformity in the mind, and in the process of regaining its normal form one experiences as reactions good results for good deeds and bad results for bad ones. After death mind takes the shelter of unit consciousness as reaction in its potentiality (saḿskára). The unit consciousness, in order to have those potential reactions expressed, will have to seek a body suitable for the expression of these reactions. For instance, Rama dies, and his mind takes the shelter of his unit consciousness (átman) as reactions in their potentiality (saḿskára). Rama according to his actions in this life should experience as reaction (karmaphala) the pain equivalent in mental measure to a fracture of an arm at the age of eight, the happiness of getting a fortune at the age of ten, and the suffering of becoming fatherless at the age of eleven. He will have to experience all this as his deformed mind regains its normal form. It is important to clarify here that the actual form of suffering is not predetermined. It cannot be said what might be the actual reaction of a particular action. For example, it is not preordained that if one commits theft his things of the same value will be stolen as a reaction. The suffering is measured in terms of mental suffering to the extent which was inflicted on others by stealing their property. Thus the measure of experiencing the result of an action is mental and is in terms of pleasure and pain, and the actual form of experience has relatively no importance. Rama has to experience the pain and pleasure of all these happenings, and so his unit consciousness will have to seek a body on rebirth, where an opportunity to experience all this will be available. In order to suffer the mental agony of loss of his father at the age of eleven years, Rama has to be born of parents where the father, according to his own actions, has also to die when Rama attains that age. If it is not so, Rama will not be able to experience his reaction (karmaphala) of the suffering of the loss of his father. Thus it is seen that unit consciousness and the potential reaction (saḿskára) cannot take shelter in any body for rebirth indiscriminately. A suitable body where the opportunity and field for experiencing their reactions (karmaphala) is available will have to be sought out. It is only in such a body that unit consciousness, along with total reactions in their potentiality, will seek shelter and be reborn.” (Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?)
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Food

Date: Sat, 16 Feb 2013 22:32:55 -0000
To: am-global@earthlink.net
From: Susiila sushiila@mbnp…….
Subject: Food

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2056;
(2) Posting: Food;
(3) Trailer Quote: Injustice to Mothers.

Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

“Toma’ke peyeo pa’i na’ keno…” (P.S. #2056)

Purport:

O’ Parama Purusa, I feel in my heart that You are along with me, but even then I do not feel satisfied. I want more and more of Your proximity and presence. There should be so much closeness that there is no gap between You and me. Please grace me by coming in my mind and heart. Please remain along with me in a very intimate way in all my works. Baba, please grace me so that I can feel your eternal presence always – with more & more closeness and proximity.

O’ Divine Entity, I am surviving only because of You. My life is proceeding on by Your grace; my everything is based on You. Day and night I am deeply engaged in the work which You have allotted me. I am divinely immersed / intoxicated in the bhava of Your songs, which I have made into a garland for You. By singing Your divine songs over and over again, I have become ensconced in Your ideation. Baba, please come closer and still more close. Indeed You know the language of my heart- my inner feeling & sentiments. O’ Parama Purusa, how much love I have for You.

Baba, please grace me and please do not play Your liila of hide and seek any more. Please do not remain inaccessible – do not remain hidden and unknown. I want to have You close…

== FOOD ==

Note: This letter is related with psychic food.

Namaskar,
We have all been blessed to come under Baba’s loving shelter and receive His divine guidelines. Human life itself is a unique opportunity and to furthermore come in contact with the Sadguru and understand and follow His dharmic injunctions is still more rare.

Baba says, “Human life is very precious, very rare; and such life is still more rare, still more precious, if it has become successful by dint of Bha’gavata Dharma.” (1)

So indeed we are fortunate and blessed to have this opportunity to follow His tenets of Ananda Marga.

However, the problem remains that human life is very short and in this modern era we are all quite busy with so many duties and responsibilities. Hence it is not easy to find the time to read, study, and understand all the many, many books which Baba has given. And without that, how are we to implement those teachings in our own lives. In that case what is one to do.

Once again, certainly it is a dilemma: We want to follow Baba in our personal lives and spread His dharmic message to all, yet for that to happen we must be intimately aware about all His teachings, but we do not have time to read all His discourses. That is the irony of the current state of affairs.

Because Baba has given thousands of discourses which appear in hundreds of different books and still there remains innumerable files of unpublished materials. In that case, how are we to climb this mountain of knowledge, understand it, incorporate it into our own lives, and ultimately teach others. It is quite a daunting task…

…but fortunately, by His grace, there is a solution that is quite practical for one and all.

NOBODY HAS THE TIME TO READ…

…BUT ALL HAVE THE TIME TO LISTEN

In this 21st century, where the bulk of our day is filled with work and professional responsibilities, family duties, cell phone calls, health concerns, emails, spiritual duties, etc, then it is not easy nor practical to plan to sit down and ready Baba’s books for 2 hours every evening. And indeed even if we did have time to read for two hours every evening, still we could not go through all of Baba’s discourses.

His many teachings range from spiritual treatises to grammar and language, from geography to farming, from education to politics, from microvita to brahmacakra, and the list goes on and on. How are we to read & understand all these many topics, some of which are quite abstruse. Yet that is our duty as Ananda Margiis: To review, understand, follow, and preach His teachings. Without first understanding His teachings ourselves, then how can we teach others.

Clearly though, when reading is not a viable option due to an extreme lack of time, then we must come up with another avenue. And that avenue is listening to His discourses.

Here listening does not mean listening to His exact voice. Because not all of us know Bengali, Hindi, and English – plus who has access to all those tapes etc. Rather the more practical plan is to record Baba’s books in one’s mother tongue and listen to those recordings. Further down in this mail we will discuss exactly how to do this. Let’s first analyse how listening can be done in our day to day life.

THE PRACTICALITY & VALUE OF LISTENING

The beauty of listening is that it can be done during all sorts of activities during our busy daily life.

For example, we all take bath; we all do asanas; we all cook food; we all drive or train or walk to work; we all do laundry; we all eat; we all clean our house or apartment; we all go to the toilet; we all wait on occasion to meet up with other people etc. All these things we all do. And it is not possible to sit still and turn the pages and read Baba’s books while physically involved in those activities. But, it is possible to listen to His recorded books during that time since listening does not require the use of our arms and hands etc, as reading demands.

So while cleaning, travelling, bathing etc, we are physically involved with our arms and legs but not psychically involved. In that case the mind is free to engage in something, such as listening to Baba’s bookds. Indeed the mind needs some psychic food, or pabulum, or abhoga.

Baba says, “Abhoga means occupation or pabulum. Not only the physical body but the mind also requires a pabulum; whatever object the mind confines itself to, that is its pabulum…mental pabulum is called a’bhoga.” (2)

Hence the mind always needs some food– something to think about. So while we are doing mundane chores we should involve in listening to His discourses. This psychic food we should give to our mind. By this way we can best utilise our time and learn, understand, and follow His teachings.

And if we do not give our mind something positive to think about, then it will find its own pabulum– which is not always beneficial, or can even can be harmful. One may worry unnecessarily about the future or engage in baser thoughts about money or who knows what, because– ’empty mind, devil’s workshop’.

So during our mundane duties we should fill the mind with something great and something sublime– His divine teachings in recoded form. That will be most beneficial.

Because we all know, the science of mind also dictates that ‘as we think so we become’. So what we think about is extremely important because that will shape who we are.

All this leads to a few natural conclusions:
(1) We do not have time to read Baba’s books but we have lots of time during the course of the day to listen to His books.
(2) Listening to His books gives the mind a positive abhoga, proper food, by which it can grow in a dharmic way. Plus listening is something
that can easily be done again and again.
(3) In this fashion, we will come to know, understand, follow, and be capable of preaching His grand philosophy.

HOW TO EXECUTE THIS

Now that we have reached the fact that there are innumerable benefits to listening to His discourses, we need to come up with a practical plan in order to make this a reality.

Perhaps the best way is for all the members of a particular unit to each record one book that is relatively short– such as Caryacarya part II, Ananda Vacanamrtam, Problems of the Day, or any book of that length. The recording of the book may take a few hours time.

Once done, then everyone can make a copy of the book that others recorded. In that way, everyone’s recording library will grow quickly. Plus one can then start to trade recorded copies with margiis from other units. This type of domino effect will be very great.

Another approach is to have your computer read the book so you can listen and record it. Many computers have this facility of “speaking”, most notably Apple computers. In that case, all that is needed is an electronic copy of a discourse. Then you can order the computer to read it aloud to you.

By this way, we can all get recorded copies of Baba’s books in our mother tongue. And then our only job is to cultivate the habit of listening during our daily duties. At first, it will take a little bit of discipline to do this, but quickly the mind will get habituated and soon one will not like to do any mundane chore without having some food for the mind – i.e. one will have the desire to always be involved in listening to His sermons while doing daily duties.

By this way, our understanding of His teachings will grow exponentially plus the mind will be nourished with positive food – ever drifting in that bliss.

Note: For those who wish to have audio files in English of Baba’s books, contact us as we may be able to provide those to you.

THE POINT FROM ACARYA DIARY

All this goes hand in hand with Baba’s special teaching from Junior Acarya Diary where He instructs us to first study and understand the dharma of Ananda Marga ideology before reading other philosophies. That way we will know His divine guidelines and we will not be swayed by the dogma of other so-called teachings. Listing to Baba’s recorded books will help immensely in this task.

And it is the need of the day also. Because right now in Ananda Marga as to impart key guidelines to humanity on all kinds of issues from human health and spirituality to economics and water conservation. By listening to Baba’s books we will all develop a clear-cut understanding of Baba’s teachings on these critical issues and many others as well.

THE IMPORTANCE OF PSYCHIC FOOD

Human beings are manusa – psychic beings. That is Baba’s teaching. We eat physical food just a few times a day, whereas we need psychic food all the 24hrs.

By feeding our minds with Baba’s recorded discourses – the flow of our entire existence will be enhanced and we will be able to serve the humanity as well. Because we will be able to properly preach, teach, and model His words to the general populace.

This psychic nourishment enables us to grow not just today but tomorrow also. What we think now affects our future.

By saturating the mind with His sweet ideas over the course of the day through the listening of His books, our whole existence will drift in His divine vibration – in His flow. His words will be in our every thought and ultimately that will bring liberation. We will arrive and remain at His alter.

BABA’S BLESSING

Baba has graciously given us the rarity of human life. Furthermore, by ensconcing ourselves in His thought, by psychically involving in the dharma of Ananda Marga, we will certainly reach that cherished goal. This blessed recipe Baba has given to every Ananda Margii. May we all recognise His special gift and make our lives successful.

“The books in Ananda Marga philosophy are all absolute knowledge. The proper mark of identity of absolute knowledge is that it must be universal, rational and psychological. Certain instances of absolute knowledge are as follows – the goal of human life is the attainment of Brahma; human beings are the progeny of Parama Puruśa; this universe is created by the macrocosmic conation; matter is the crudified form of the universal mind; by dint of sádhaná or spiritual practices human beings gradually become divine; whoever is born will have to die one day; liberation is the birth right of all living beings; human society is one and indivisible; diversity is the law of nature; no two entities in this universe are uniform.” (3)

“Even after getting human life, only a few get the opportunity to listen to dharmika discourses. Among those, only a few develop the desire to practise dharma sa’dhana’. And even among these, only a few actually grasp the spirit of sa’dhana’. Those rare ones who understand, perform sa’dhana’, and reach the goal are truly blessed.” (4)

Namaskar,
in Him,
Sushiila

Note 1: WHAT A FEW FAKE PEOPLE DO

A few fake sadhakas brag about how they utilise all their time when they are driving by listening to recorded books etc. But the humour (or tragedy) of it all is that what they are listening to is the pseudo-culture world of Harry Potter books etc. This the state of affairs nowadays. We should break this negative trend and give the mind some real food by listening to Baba’s divine discourses in the form of His recorded books. That will be the real utilisation of this human life.

REFERENCES:
1. Subhasita Samgraha – 21
2. Subhasita Samgraha – 11
3. Ananda Marga Philosophy in a Nutshell – 4, Prápta Vákya and Ápta Vákya
4. Ananda Vacanamrtam – 3

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

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Injustice to Mothers

Baba says, “Pregnant women and female animals may work half of what they usually do at other times; but under no circumstances should they be allowed to do strenuous work, as it may lead to premature delivery or stillbirth.” (Shabda Cayanika – 20)

Note: Unfortunately both in the east and in the west pregnant women are often put in physically challenging and compromising situations. For instance, many pregnant women who have career jobs in the US might work full-time right up until their delivery day. They feel compelled to work because they want to maintain their professional status and miss as little work as possible. In the east, and / or amongst economically challenged families, then again pregnant women are often forced to involved in strenuous work throughout their pregnancy. Of course, in every area, there are exceptions to this rule, but this stands as the basic trend. These types of critical situations are neither healthy, nor sustainable, nor humane; yet they are pervasive around the globe.

In comparison, women in economically wealthier families in the east, are more likely to not work and be less physically active during pregnancy. This is very advantageous for both the health of the mother and the baby. And there are certainly circumstances like this in the west as well. While this is good, economics alone should not be the sole factor for allowing women rest during their pregnancy.

Systematic steps need to be taken to ease the workload of all pregnant women. Failing that, the well-being of both mother and baby will remain precarious, at best. When the aim should be to provide a very comfortable and safe environment for all pregnant women, especially those in the latter stages of pregnancy. Not only that, a maximum amount of job leave should be given to those moms who recently delivered. But unfortunately, often working mothers return to work as quickly as possible.

One can easily imagine that when mothers do not get resting time before giving birth, then how will that same mother provide love and affection to new-born infants if they are in a rush to return to work.

This is a very sad state of affairs and is related with the future of the people all over the globe, not just in those local areas. Because without proper love, their children’s development is severely hampered – their full psychic growth will be impeded.

So this is a universal issue that needs everyone’s attention.

Baba says, “Pregnant women and female animals may work half of what they usually do at other times; but under no circumstances should they be allowed to do strenuous work, as it may lead to premature delivery or stillbirth.” (Shabda Cayanika – 20)
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Date: Fri, 15 Feb 2013 21:06:39 -0000
To: am-global@earthlink.net
From: Subhas Deva
Subject: The Way One Must Start The Day

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1104;
(2) Posting: The Way One Must Start The Day;
(3) Trailer Quote: Why Some Sadhakas Can’t Do Sadhana Properly

Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

Intro to PS: In this following song, the loving Parama Purus’a, Tara’ka Brahma, is communicating directly with the devotee. Specifically, in a personal way, the divine Entity, Tara’ka Brahma, is asking the sadhaka various questions. In contrast, in most Prabhat Samgiita songs, the devotee is singing or expressing his own thoughts to Parama Purusa. But this entire song is different: It is expressed in the voice of Parama Purusa; He Himself is narrating the scene. That is the unique aspect of this song. Here the devotee is unaware that for whom he/she has yearning, that Parama Purusa is right there in front of them. This is the liila.

“Kende kende tava kavarii-bandha khuliya’ giya’che ka’r tare…” P.S. 1104

Purport:

O’ devotee, for whom have been crying incessantly, such that the braids in your hair have become loose and undone; now your hair is just falling in an unkempt manner. Who is responsible for causing you so much pain. You can no longer hide the yearnings of your pain-filled eyes through tunes and melodies. Even then you are trying hard to conceal your grief-stricken & broken heart; but by seeing your pain-filled eyes, anyone can understand how sorrowful you are. Indeed, you are so upset that you cannot maintain the proper melody or tune of the song which you are singing. What is wrong – who has caused so much suffering and distress in your life.

Now look, the whole day has passed and it is reaching up towards evening time. The brightness of the day is gone and now evening is falling. The sun is going to set; that time has come. Why are you sitting here by yourself in this isolated forest. Tell me, whose memory is churning your heart; why are you so heart-broken. The whole day you have been sitting here alone – involved in contemplation – and now evening has come and still you are remaining here. Who is the cause behind all this, how has this happened – please tell me.

Always remember that the balaka bird flies off to far, far distant places. The flying goose flies far, far away, but again and again it returns back to its own nest. Similarly, if your Beloved has gone far away, then He too will return again and come back. So please do not cry.

O’ devotee, whose love has shaken your whole existence. He will surely return. Rest assured that He will come…

== THE WAY ONE MUST START THE DAY ==

Namaskar,
Every so often the point comes about the practice of Guru Sakash and two divergent opinions get expressed. One side some are telling that the full shloka– “Pra’tah shirasi…”– needs to be repeated when doing Guru Sakash. And others say that this is not at all necessary, rather Baba’s name should be repeated.

This question is very interesting as Guru Sakash is highly significant. It is the way we begin the day. When done properly, the whole day feels quite different and infinitely more charming than when Guru Sakash is not properly done.

Here again is the question at hand:

Some believe that the shloka should be literally repeated while others give more credence to the idea that there is no need to repeat the shloka since in Guru Sakash one should just call out to Baba by repeating His name. Because that is what the shloka guides us to do.

This is a very important and interesting topic: Do we repeat the shloka literally or adhere to what the shloka directs us to do.

Here following are points about this very practice of Guru Sakash.

THE INSTRUCTIONS HOW TO DO GURU SAKASH

Here below is that special section of the discourse where Baba speaks specifically about Guru Sakash and how to ideate upon Him.

‘”Pra’tah shirasi shuukle’abje dvinetram’ dvibhujam’ gurum’…”

“Early in the morning one should meditate on the Guru in Vara’bhaya Mudra with two hands and two eyes seated on a white lotus in Guru cakra, and address Him with your most loving and affectionate epithet…”

“In what state does the Guru, endowed with two eyes and two hands exist? In the Vara’bhaya Mudra (in the posture of holding out the boon of fearlessness) He is your well-wisher, and as a matter of fact, the doer of your good.”

“The epithet with which you address the Guru or silently speak during your dhya’na or Gurudhya’na should also be used by you at the time of this Gurudhya’na. Always address the Guru at a stretch. This is Gurusaka’sha.” (1)

ONLY BABA’S NAME SHOULD BE REPEATED;

THE SHLOKA IS THE INSTRUCTION, NOT THE MANTRA

So, in this shloka, ‘pratah…’, Baba has graciously given us instructions how to do Guru Sakash.

By reading the purport of the shloka, it is understood that this is just one direction outlining how to do Guru Sakash. These are the guidelines telling what to do. The shloka itself is akin to an instruction manual.

At the exact time of practicing Guru Sakash, we should not repeat that instruction manual, i.e. we should not recite the shloka.

At that time, Baba’s name should be repeated – that is what is so blissful and meaningful. That is our practice: To lovingly call Him and see Him and feel His Presence in the mind, in Guru cakra. This is the special occasion early in the morning to call Baba. That is our devotional approach in Ananda Marga.

Thus during Guru Sakash we are to repeat His name, not these directions in the form of this shloka.

Repeating this shloka during Guru Sakash is the wrong thing to do. It is a misuse and abuse of the time – a waste of energy. And it goes against the entire spirit of Guru Sakash; because during Guru Sakash the mind should be fully focused on the form of Ista, exclusively repeating His name only – not the shloka or poem or song.

MIND IS ONE

As sadhakas we must remember that the mind is one. If during Guru sakash, a bhakta is repeating the shloka then they are not calling Him. Because the mind can only do one thing at one time. And the operative factor in Guru sakash is calling Him – repeating His name. Without that it is not Guru sakash.

So one must call Him while doing Guru sakash. Merely repeating the shloka diverts the mind from the actual practice of Guru sakash. In that case, critical time is lost and one is delayed in their early morning practice. Those precious few moments upon awakening are the key time to link with Him devotionally. Yet that special time will be wasted if one is just sitting there repeating the shloka and not calling Him. That is the critical loss involved.

Best is to plan ahead and be focused on calling Him in Guru sakash, as soon as one awakens. One should chant His name and visualise Him in Guru cakra. That is the ideal, nay only, way of practicing Guru sakash. Doing anything else is a sheer waste of time.

“BEFORE HAVING ANY OTHER THOUGHT”

“[One] should remember the Guru in the Guru cakra. This they should do sitting in siddhásana [perfect posture] or any other convenient ásana [posture], on the same blanket, skin, seat or bed as they had used for sleeping, immediately after waking up and before doing any other work or before having any other thought – even before performing their morning duties or any other task. This will be a high category of Gurusakásha. If it cannot always be done immediately after sleep, it is essential to remember the Guru early in the morning after overcoming sleepiness. If this is done, they will meet with success or illumination in each and every subtle and spiritual task that they perform in the course of the whole day.” (2)

AN ANALOGY: HALF-BATH

Here is another important reason why we do not repeat the shloka during the practice of Guru sakash.

Repeating the “Pratah…” shloka during the practice of Guru sakash is like reading the instructions for half-bath when really one is supposed to be doing half-bath. But instead of doing half-bath, the sadhaka just reads the explanation of half-bath as it is written in Caryacarya. And he never goes close to the water nor applies it to his body. This is the entirely wrong approach. Rather one should do half-bath per those instructions.

Here is another example.

If instead of bathing, a person just starts reciting the bathing rules from Caryacarya: ‘First pour water over the naval, then pour from the backside and then from the top of the head…’ If anyone reads like this and then returns from the riverside or the bathroom without even touching the water, then that is ridiculous. Because just reading those instructions without actually taking a bath is useless – and the purpose will not be solved.

Baba has given the instructions so people can follow and do those guidelines accordingly – not just read those things from Caryacarya and do nothing. The ideal way is to read and study the instructions ahead of time, and then follow this instructions during the time of practice.

Thus one should study the guidelines about Guru Sakash in the afternoon or the evening before, and then in the early morning when it is time to do Guru Sakash, one should do as per those guidelines.

If one reads those instructions and follows them at the same time, then that is also a waste. For example if while taking bath one reads or listens to the bathing instructions, then that is a waste of time as it is better to sing kiirtan while bathing. What is the need to repeat the rules about the bath system while taking a bath.

Same is the case with Guru Sakash. There is no need to repeat those instructions while doing Guru Sakash – rather it is a waste of time – one should repeat His name. Verily that is what He guides us to do. So we should abide by and follow what the shloka guides us to do – i.e. call and ideate on Baba in Guru Cakra – and not recite the shloka per se.

CONCLUSION

The Ananda Marga guideline is for His name to be repeated during Guru Sakash – not the shloka itself.

“Address Him with your most loving and affectionate epithet…The epithet with which you address the Guru or silently speak during your dhya’na or Gurudhya’na should also be used by you at the time of this Gurudhya’na…This is Gurusaka’sha.” (3)

FURTHER EXPLANATION

And one acarya further presented and elaborated about Baba’s divine teaching of Guru Sakash.

When you awaken, then immediately sit on your bed in an upright position. Then place your finger on top of your head. And then you will have some touching sensation there on the crown / top of your head. And then try to visualize BABA there. Although Guru cakra is a little below. But when the mind will start going from the lower cakras to the upper cakras, then at least the mind will reach a little closer to Guru Cakra or at the Guru Cakra itself.

Otherwise it is not easy. And if for a few seconds your mind reaches to the Guru Cakra and there you will visualize Baba, then you will feel tremendous bliss. And if the same Baba’s image you are seeing somewhere else in another lower cakra, i.e. not in Guru Cakra, then you will not realize such bliss. So by that way you can feel that if you felt extreme bliss on certain point then you should consider that was Guru Cakra.

RELATED TEACHINGS

“Gurusakásha: gur + un + sa + kash + ghain.”

“Gurusakásha means “near the Guru”, “under the Guru’s umbrella”, “under the Guru’s wings”, “under the Guru’s shelter”. The word Gurusakásha has two other yoga-related meanings: one of them is Guru dhyána [meditation on the Guru] in Guru cakra, the other is a particular kind of Gurusmarańa [Guru’s remembrance] or Gurusharańa [Guru’s shelter] after sleep.” (Yoga Psychology, Under the Shelter of the Guru)

“The recognized cakras for japa [repetition of mantra] are the anáhata cakra, vishuddha cakra and ájiṋá cakra and a few other cakras and upacakras of the upper region. The Guru cakra is the highest cakra. The Guru cakra is used as the place of dhyána.” (4)

GURU CAKRA: THE ASPIRANT MEDITATES

“Now, there is a regulating point or práńakendra for each of the innumerable nerve cells in the brain. Over and above these many práńakendras or regulating points of the brain, there is one regulating point which controls the many práńakendras. This point resembles, to some extent, the tip of a blade of kusha [a type of grass]. In this point is the Guru cakra. From this point human beings receive a thousand and one kinds of inspiration and propulsion. The humanity of human beings and the animality of lesser creatures all depend on this point. In this point is ensconced the Guru, Parama Guru, Parápara Guru, Paramesti Guru. It is the loftiest point for the purposes of meditation and contemplation. It is at this point that the meditation on Guru has to be undertaken. That which I call the sahasrára cakra is an ideational point – without any realistic existence based on the nerve cells – but this is not the case with the Guru cakra. So human beings must take recourse to the Guru Cakra – they must take shelter under it: Nányapanthá vidyate-ayanáyá [“There is no other way than this”].”
“In this Guru cakra, the aspirant meditates on the Guru – on that ennobling Entity – channelizing his or her mundane bondages into the non-mundane realm, and elevating his or her non-mundane psychic bondages to the realm of the supramental entity, the source of supra-cognitive power. Hence, dhyána yoga [meditational Yoga] is the best yoga for sádhaná. Dhyána yoga is acknowledged by hat́ha yoga, Rája Yoga and Rájádhirája Yoga; it is also acknowledged by Buddhist Tantra and Jain Tantra, and by Bhágavata dharma. Well, Guru dhyána in the Guru cakra is called Gurusakásha.” (5)

AUTO-SUGGESTION DURING THE TIME OF SLEEP

“If a person constantly chants his or her japa mantra or meditates ceaselessly, then the rhythm of this japa, the rhythm that adores the Guru during dhyána, will act as auto-suggestion during the time of sleep, although the person will not remember it. After waking up, the person may wonder what the state of his or her mind was while he or she was asleep. He or she will feel that the state of sleep is the lack of any idea or thing – a sense of vacuum.” (6)

DHYÁNA AND JAPA EVEN IN SLEEP

“The pulsation that is caused by the action of japa or dhyána links the jiiva [unit being] with the higher realms, and establishes it in the cognitive properties for the time being. The pulsation that is caused by some physical condition is an unreal dream and connected with the mundane realm, and has no value. So when, through the symphony of meditation and japa, the rhythm of life persists, it is called dharmamegha samádhi. Moreover, if the symphony of meditation or japa persists for some time, and if in the natural course of events the jiiva does not forsake the meditation or japa, then loss of memory does not occur. This state is called dhruvásmrti, or “infallible, eternal memory”. A sádhaka with this capacity continues his or her dhyána and japa even in sleep. This kind of japa is called ajapá japa – which is to say, without one actually performing japa, japa is going on – or adhyáná dhyána – which is to say, without one actually meditating, meditation is going on.” (7)

“BEFORE HAVING ANY OTHER THOUGHT”

“[One] should remember the Guru in the Guru cakra. This they should do sitting in siddhásana [perfect posture] or any other convenient ásana [posture], on the same blanket, skin, seat or bed as they had used for sleeping, immediately after waking up and before doing any other work or before having any other thought – even before performing their morning duties or any other task. This will be a high category of Gurusakásha. If it cannot always be done immediately after sleep, it is essential to remember the Guru early in the morning after overcoming sleepiness. If this is done, they will meet with success or illumination in each and every subtle and spiritual task that they perform in the course of the whole day. It is said:”

Prátah shirasi shukle’bje dvinetraḿ dvibhujaḿ gurum;
Varábhayakrtahastaḿ smarettaḿ námapúrvakam.

[Early in the morning one should meditate on the Guru in varábhaya mudrá with two hands and two eyes seated on a white lotus in Guru cakra, and remember Him by chanting His holy name (through a mantra).]

“Prátah means “in the morning”. Understand that prátah is indeclinable. So the first, second, fourth, fifth and all other case endings are not needed – there is no inflection or declension. Prátah, prátam, prátena, prátáya, prátát, prátasya and similar forms of declension will be out of place, since with an indeclinable word no suffix is added. Shirasi means “at the topmost point” – that is to say, in the Guru cakra. Shukle means “in a white”; abje means “in the lotus”; shuklébje means “in or on a white lotus”. And you have to meditate on the Guru who is dvinetra [endowed with two eyes] and dvibhuja [endowed with two hands]. In what posture is this Guru endowed with two eyes and two hands? In varábhaya mudrá [the gesture imparting fearlessness and bestowing grace]. He is your well-wisher and your benefactor.”

“Whatever words you use mentally to address the Guru at the time of dhyána or Guru dhyána, should also be used at the time of this Guru dhyána. You should always address the Guru for an extended period. This is Gurusakásha.” (8)

Namaskar,
In Him
Subhash Deva

REFERENCES
1-8: Yoga Psychology, Under the Shelter of the Guru

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

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Why Some Sadhakas Can’t Do Sadhana Properly

“A Parrot says so many things, without understanding the meaning, without understanding the spirit of what is meant. Japa kriyá becomes as meaningless as the talk of a parrot for those who do it without love or emotion. It even loses the value of internal suggestion, intro-psychic suggestion…Where the Supreme Cognition is not loved, where the Supreme Cognition has not been accepted as the only object of adoration, withdrawing one’s propensities becomes meaningless, because they are not guided unto Him.”

“Where there is no love, the mind will not run after Him. So dhyána also becomes meaningless…So, if people practice all these things without having love for the Supreme, they won’t be able to get anything. But, if there is an iota of love, if there is a wee bit of love, they gain everything.” (Ánanda Vacanámrtam Part 1, Who Is Gopa?)

When a sadhakha does sadhana and repeats their mantra, then it happens that the mind goes somewhere else. When the sadhaka realises that their mind has run far away, then they bring it back and again start repeating their mantra. Then again, the mind runs away. In this way, the mind runs away unknowingly – again and again – and time passes. This is a very bad situation, yet not uncommon.

The crucial point is that when there is love for Parama Purusa the bhakta’s mind naturally runs in that direction – i.e. towards Him – and one’s mantra japa flows smoothly. Otherwise, without love for Parama Purusa, one’s mind runs hither and thither. In that case, the sadhaka’s mantra japa is like a parrot’s talk. The parrot does not have any feeling for what it says. It just repeats those words meaninglessly, and when a problem comes that parrot cries out. Such is the situation of a sadhaka whose mind wanders in sadhana. The key point for keeping the mind focused is love for Parama Purusa.

That love or devotion can be cultivated if one tries to engage in more and more spiritual endeavours. Then the mind will become accustomed in that way.

For example, initially on the first day when parents attempt to send their child to school, the child does not want to go. After much pain and effort the child goes. And once the child is habituated to going to school, then it likes school more than staying at home.

The same is the case with sadhakas. When the mind is crude then it does not like to do sadhana. Rather the mind just runs away. Yet as the mind engages more and more in spiritual endeavours, it is more attracted in that manner and likes to do sadhana. It is just like the child who gets accustomed to being in school. Likewise, the mind becomes accustomed to being in a spiritual flow.

That liking or attraction towards Parama Purusa is devotion. While the allurement towards worldly things is asakti.

If, when not doing sadhana, one tries to do some sadhana-related engagements like svadhyaya, kiirtan, sadhanaunga, japa, and thinks about Him off and on throughout the day, then the mind will develop a greater and greater proclivity towards spiritual life. Then more attraction towards Parama Purusa will develop. That is love or bhakti.

When that happens, the mind will not run away unknowingly and uncontrollably during sadhana and engage elsewhere. Rather it will stay fixed towards that spiritual endeavor. That is the key ingredient and solution. Then this disease of absent-mindedness in sadhana will be resolved. That is the stage when the mind will not run away in sadhana but rather become fixed to Parama Purusa.
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Date: Th, 14 Feb 2013 23:09:44 -0000
To: am-global@earthlink.net
From: dharmaviira#lotus-net….
Subject: Why We Touch Anahata Cakra + Point of Unity

Baba

This entire email is composed of 4 parts:
(1) Prabhat Samgiita #1457;
(2) Posting: Anahata Cakra & Namaskar;
(3) Posting: Group Fighting Causes & Solution #2
(3) Trailer Quote: Are We To Support This Wolfish Philosophy?

Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

“Áma’r jato malimtá sariye dáo prabhu ájike…” (1457)

Purport:

O’ Parama Puruas, O’ my Lord, please remove all the impurities and stains from my mind; today make me pure. Due to the impurities of my mind, I can’t march ahead. I do not have any such strength of my own – only by Your grace I am moving ahead on Your path. Baba, please give me more strength and stamina to do Your work and do Your dhyana. O’ my Lord please be gracious.

O’ Parama Purusa, I have nothing to boast about; I have no quality of my own. Just I am the dust of Your feet, forever. I am Yours. Engage me in Your work the way You want. Let my life proceed the way You wish. Please grace me by using me for Your work; make me Your machine, Your instrument. Baba, please utilize me in all types of work – small or big. Utilize me in all works in various corners of the earth, sending me in various directions. O’ Divine Entity, You are the Doer of everything.

Baba, by Your grace, I have come on this earth to do Your work – to do work for You. I have come to obey Your command and follow Your order, and do per Your direction. Allow me to materialize, implement, & manifest Your every plan and program and bring all Your thoughts and ideas into form. Grace me so I may translate Your desire into reality. O’ my Lord, please grace me with Your varabhaya mudra [1] every moment. Please shower Your varabhaya mudra [1] – Your divine blessing. Baba, please be gracious on me. On my own I do not have the strength or power to execute Your tasks. O’ Parama Purusa, grant me energy me so I can spread your ideas and teachings throughout each and every nook & corner of this universe and make You pleased. Grace me with Your vara’bhaya every moment.

O’ Parama Purusa, please grace me and make me Yours…

NOTES ABOUT PS 1457:

[1] Varabhaya Mudra: (vara= blessing; abhaya= fearlessness. Both palms are open. The left hand rests on the left thigh, i.e. vara mudra’, the right hand is raised, i.e. abhaya mudra’.) This is Baba’s great blessing of fearlessness that is bound in His eternal love and endless compassion. With His varabhaya mudra, Baba graciously removes any & all fear by showering His divine love. This is His special blessing upon each and every sadhaka – upon the entire humanity.

“You have to meditate on the Guru who is dvinetra [endowed with two eyes] and dvibhuja [endowed with two hands]. In what posture is this Guru endowed with two eyes and two hands? In varábhaya mudrá [the gesture imparting fearlessness and bestowing grace]. He is your well-wisher and your benefactor.” (Yoga Psychology)

“Utilizing the vibrations created for eternal time by Shrii Shrii Anandamurtiji through januspharsha and varabhaya mudras, take ourself and the entire universe ahead along the path of welfare. Omn Shanti, Omn Shanti, Omn Shanti!” (Caryacarya – 1, ‘Concluding Words’)

“Suppose the Sadguru is saying something, and the deaf or dumb man wants to hear it but cannot. If one concentrates the mind on vara’bhaya mudra’, there will be the direct effect of positive microvita on the auricular or other nerve cells and also on the controlling cells, and it may be that all of a sudden he may get back the power of hearing. One should look towards these two mudras [vara & abaya] and not to anything else.” (Microvita in a Nutshell)

== WHY WE TOUCH THE ANAHATA CAKRA WHEN DOING NAMASKAR ==

ANAHATA CAKRA IS THE NUCLEUS OF HUMAN SENTIMENT

Namaskar,
Two distinct topics are raise in this email.

This is the way the namaskar mudra is done in Ananda Marga:

Bring the palms together and touch the ájiṋá cakra [the mid-point of the eyebrows] with the thumbs, and then bring the hands to the anahata cakra, keeping the palms together.”

Some may wonder why we touch the anahata cakra when we do our namaskar mudra. The reason is because the anahata cakra is the nucleus of all human feeling and sentiment such as love, affection, infatuation etc. Whatever love and sentiment humans have is controlled from this cakra.

We are, by nature, sentimental beings so we are deeply moved by the pull of the anahata cakra. It is there that we feel a deep sense of connection, love, and compassion. For this reason we touch the anahata cakra when doing our namaskar mudra. And it is for this reason humans all over the globe hug and embrace one another by drawing each other near to that point.

When you have sentiment for something or someone then you want it and bring it close to your chest – as that is the nucleus of human feeling and sentiment. That is why when people come close to their cherished possessions or loved ones, they reach out with both hands and draw them close to their anahata cakra. And when one receives a very special gift then they draw it in to that point. They do not hold it by their elbow, knee, or toe, rather it is brought to their anahata cakra.

Any sincere sadhaka can easily feel vibration in their anahata cakra during certain emotional occasions. That is not the vibration of the physical heart but rather of their anahata cakra. The anahata cakra is the controlling point of all human sentiment. That is why after touching the mind (ajina cakra) we touch the home of human sentiment (anahata cakra) when we do namaskar.

Those not aware about the anahata cakra mistakenly think that the physical human heart is the home of all feeling and sentiment. Or they think their emotional center is the physical heart because when they are nervous or excited their heart starts beating faster etc. Such is the confusion some have.

But that heart organ is merely a pump. That is all. It is not the home of human sentiment; just as the gallbladder is not the home of human sentiment. The main reason why people the think that physical human heart is so special is because of its close proximity to the anahata cakra.

So it is the anahata cakra that is so unique and reflects our emotional and sentimental being. The physical heart has no such capacity. It is merely a pump. The proof is that when patients get a heart transplant their emotional and sentimental nature remains as is – they do not also receive an entirely new emotional state when they receive that new heart. Just they get a pump. It is because their anahata cakra is the home of their sentiment, that is why their emotional quality remains the same.

Here are more of Baba’s teachings on this unique topic:

“Now, suppose certain sub-glands in the elder man’s chest around the anáhata cakra are activated. Then, instead of arguing, his response will become calmer, and not so serious and grave. He will become quieter and not so irritated. In this case, in the attached nerve cells and nerve fibres, certain changes will have been brought about in the glands and sub-glands of the chest portion of the body. By properly activating the controlling point of a human sentiment, the response has changed.” (1)

In the below quote the term “heart” means anahata cakra.

“The human heart is the abode of higher psychic propensities. The feeling of pain, pleasure, devotion and bliss have a deep impact on the heart. When human beings remained engrossed in crude sensual pleasure they are deprived of spiritual bliss, but the moment they start imbibing cosmic ideation, the cosmic sentiment grows stronger in their hearts. Thereafter, the more they ideate on Iśt́a and superimpose cosmic ideation on every action and thought, the more the devotional sentiment is strengthened. At this stage the sádhakas feel the existence of Parama Puruśa deep in their hearts and pervading throughout the entire world. In consequence a deep dharmamegha is created around the anáhata cakra, bringing intense bliss to the sadhaka’s mind.” (2)

In the below quote the term “heart” means anahata cakra.

“The subtlest, the most delicate, portion of the human mind is the controlling point of human cordiality. When the human mind is focused on that particular point, it starts to experience the Krśńaliilá [Krśńa’s pastimes with His devotees]. The human heart, which is Vrindavana, is the nucleus of all the warmth and sweetness of the human mind. Human beings are always eager to rush towards the mohanatattva [supreme attractive force] which lies covert in the inner Vrindavana. Parama Puruśa also enhances the degree of spiritual attraction and increases the jiivas’ desire to rush towards Him. Due to this intense spiritual attraction the mind refuses to entertain any other psychic object. One may try in vain to persuade the mind to desist from thinking of Krśńa, but even then the mind will think of Krśńa and nothing else. Human beings at that stage lose their ordinary propensities and cling to their spiritual object alone. Thus microcosmic bearing is turned into Macrocosmic bearing.” (3)

“What is our style of extending goodwill? We say, Namaskár. That is, “I pay respect to the Supreme Entity residing within you.” You should remember this. “I concentrate all the good feelings of my mind here in the trikut́i [between the eyebrows].” In your mind there are so many propensities. Propensities are called vrtti in Sanskrit. So there are so many vrttis, so many propensities, in your mind…”
“You should concentrate all your thoughts at a particular point, here – that is, with all the strength and goodwill of your mind you are doing this – you are touching these two palms here [trikut́i]. That is, you are concentrating all your goodwill here, because you are paying respect to Parama Puruśa residing within this body; this body; this body; this body [pointing to different people]. First do this.”
“And not only mental concentration, you are human beings, you have got so many sentiments also. Human sentiment, you know? When you feel much joy you burst into tears, when much sorrow you burst into tears. These are sentiments. And human beings are guided by sentiment, more by sentiment than by logic, you must not forget it – more by sentiment than by logic. So your sentiment is also there, so with all the concentration of your mind and with all the sweetness of your sentiment, from the very core of your heart, you are paying respect to Parama Puruśa residing within human structure. So you do this [palms together at mid-point of chest], and say, Namaskár.” (4)

Note 1: TWO POINTS OF CLARIFICATION

Here are two points of clarification. The anahata cakra is not only related with those doing sadhana, rather everyone experiences feelings and vibration at their anahata cakra. That is the nucleus of all human feelings and sentiment. Secondly, the anahata cakra is not the “yogic heart”. Some in publications have labeled it as such and included this phrase, “yogic heart”, in the glossary of our books when defining the anahata cakra. But this is incorrect and none should adopt this phrase to describe the anahata cakra. Furthermore, this cakra is not limited to yogis per se, rather everyone feels this cakra, even those who have nothing to do with yoga. So that is another reason why the phrase “yogic heart” is a wrong and incorrect reference for the anahata cakra.

Note 2: DESCRIPTION INCOMPLETE IN CARYACARYA

Unfortunately, the description about namaskar published in Carycarya is incomplete. It fails to describe how the palms should be brought to the anahata cakra to conclude the salutation. See here below.

“Namaskára: Namaskára is done by bringing the palms together and touching the ájiṋá cakra [the mid-point of the eyebrows] with the thumbs, without bowing. It can be done to all regardless of their age, because this mode of salutation is used with the ideation that everyone is the manifestation of the Supreme Being.” (5)

Everyone should correct this in their book.

Namaskar,
in Him,
Dharmaviira

REFERENCES:
1. Yoga Psychology, The Human Body Is a Biological Machine
2. Ananda Marga Philosophy in a Nutshell – 5, Dharmamegha Samadhi
3. Namami Krsnasundaram, Appendix
4. Ananda Vacanamrtam – 30
5. Caryacarya, Part 1, Methods of Salutation

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

**********

== GROUP FIGHTING – CAUSES & SOLUTION #2 ==

Namaskar,
In His discourse titled Social Psychology, Baba has enlisted several requisite factors for attaining unity. The first letter in this series examined the point of common ideal. This letter brings forth another point of unity: economic justice. Without economic justice there cannot be unity. Here following is Baba’s guideline.

BABA SAYS IN ORDER TO HAVE UNITY A REQUISITE FACTOR IS:
ECONOMIC JUSTICE
“In Ananda Marga, even in the economic field, there is a common ideal, as the whole property of the earth is common property and is to be shared by all members of the society. This is instilled in every member by reciting the following shloka [couplet] at the commencement of every function held by the members of Ananda Marga:
Samgacchadhvam samvadadhvam…
Let us share our wealth without differentiation, like sages of the past, so that all may enjoy the universe.

Love for all – the ideal of the whole of humanity being one family, utilizing all the property of the world as one unit.” (1)

Comment: Baba clearly delineates that there must be economic justice based on the ideal that all the moveable and immoveable property of this universe is to be shared rationally amongst His children.
Unfortunately, this is present nowadays in our Wt Cadre. We have some Wts who are rich, and some who are poor – whose minimum requirements are not fulfilled. Those workers with wealth are given respect due to their high economic status, and some are mistreated because they lack economic means.
If one has money they will get organisational post and power; and without money one will be humiliated, forgotten, and overlooked.
In such an environment of “haves” and “have nots”, it is not at all possible to achieve unity. Rather it is far, far out of reach. So economic inequality is a critical cause of disunity which we see prevalent in our Marga nowadays. The problem runs deep and exists on many levels.
Hence this point of economic justice is a key point that needs to be inculcated for achieving unity.

“Suppose you have gathered sufficient money, and there is no dearth of food in your house, but the remaining portion of society, your neighbours, your friends, are suffering from a dearth of money, or food, or clothes. Then it means that you are not following the spirit of “samgacchadhvam”.” (2)

SUMMARY
In His Social Psychology discourse, Baba presents a comprehensive list of factors for gaining unity. The first letter in this series address the point of a common ideal and this letter outlined the need for economic justice. And there are many more factors.
As His disciple, it is our duty and responsibility to critically understand how to bring unity and implement as well, by His grace.
Namaskar,
in Him,
Dharmaviira

REFERENCES
1. A Few Problems Solved- 7 – Social Psychology
2. Ananda Vacanamrtam – 3

Note 1: LINK TO FIRST LETTER IN THIS SERIES

http://am-global-01.blogspot.com/2013/01/current-affairs-amps-group-fighting.html

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

****************************************************
Are We To Support This Wolfish Philosophy?

This is a classic example. Here below Baba points out how the rich cannot understand the problems of the poor. Those wealthy persons have a very small mind – sunk in greed and always hungry for more.

Right now, heated talks are going on in the US about increasing minimum wage. The amount low-end workers currently earn is paltry – only $7.25 per hour. Obama’s proposed increase is to $9, which is still quite low. No one can live on such wages. You cannot have a small house, get medical care, and raise children on such a wage. It is impossible.

But certain politicians – who support wealthy capitalists – remain unmoved and have no empathy. Rather they are shocked about a potential increase in wages. Meanwhile, CEO’s and top executives earn thousands of times more than that each hour.

Here is the point of view of Prout philosophy followed by excerpts from news articles about the heated exchange in Washington and this critical issue.

Prout philosophy says, “What a dangerous outlook! What a rosy philosophy of capitalism! God save humanity from such perverted philosophy. Man’s desire for worldly pleasure does not cease until he finds a really great ideal. His hunger is insatiable. The wolf in him seems to say over and over again, “I am hungry, I am hungry.” His mouth is agape all the time and the fools of the earth, resigned to their belief in predestination, are swallowed by it. These wolves eat up their flesh and blood and cast away their insipid bones. Are we to support this wolfish philosophy? The dirty-clothed laborers, their faces lined with hard labor and fatigue, are not human beings in the eyes of those who have Mammon by their side. The characteristic of a vested interest is that it has no other thought but itself. The selfish man is the eater, the others are his food. His needs are never-ending. Out of his salary the poor man has to pay his house rent, support his family, educate his children, provide milk for his baby, marry his daughters. Are those necessities only for the people of the upper classes? Are these not the minimum necessities of life? Yes, but these thoughts of the poor are no concern of the rich! Such thinking involves some sacrifice, does it not? From where would objects of luxury for the rich come, if hunger were not the hard task-master of the poor? Let the daughters of the poor collect cow-dung forever and their sons be slaves in the households of the rich. What a fine arrangement! The high hopes of the poor?–pooh! pooh!! Aren’t they all moonshine?”
“No two things in the world are alike. So I do not suggest recasting everything into one mold. Still, for humanism and justice, equitable distribution of the resources of the universe is indispensable; co-ownership of the world’s resources is the birthright of every individual. Even a small attempt at depriving someone of this right is gross selfishness. Except when a special favor becomes necessary to give certain individuals impetus and inspiration, all persons must be given equal rights and opportunities in all spheres. Every individual must have equal rights regarding food, clothing, housing, medical aid and education — those things that are absolutely necessary for existence.” (Human Society, Social Justice)

Here are excerpts from the NY Daily News article of Wed 13 Feb 2013 about the proposed wage increase.

John Boehner shoots down Obama’s minimum wage hike proposal

The House Speaker won’t support Obama plan to raise minimum wage to $9 an hour.

House Speaker John Boehner was unimpressed with Obama plan to raise minimum wage to $9 per hour.

John Boehner done negotiating with Obama: ‘It’s my rear end that got burnt’

House Speaker John Boehner shot down President Obama’s State of the Union proposal for a minimum wage increase on Wednesday. (1)

Finally, here is an updated version of the above cited section from the chapter Social Justice. Following is how it appears in The Electronic Edition of Baba’a books 7.5.

“It is a characteristic of vested interests that they never bother to think of anyone except themselves. They must eat and the rest of humanity only exists to be eaten. They want increasingly more objects for their gratification. Those who earn three thousand rupees a month think that this is an extremely meagre amount, but they never stop to consider the needs of those who earn a negligible thirty rupees a month.(4) A poor man has to pay his rent, maintain his family, educate his children, buy milk for his babies, and save something to put towards the cost of his daughter’s marriage, all out of thirty rupees. Are these needs only applicable to the upper stratum of society? Are they not the minimum necessities of life? Rich people do not want to consider the needs of the poor, because if they do they will have to make some sacrifices. Where will their luxuries and comforts come from if hunger does not burn the bellies of the poor? Is it not a fine idea if the daughters of the poor go on collecting cow dung forever, and their sons work like slaves in the houses of the rich for generations together? Is this not a fine arrangement? As for the high hopes of the poor, aren’t they ridiculous? Aren’t they out of touch with reality?”
“No two things in this world are identical, so I am not suggesting that everything should be recast in the same mould. However, for the sake of humanism, for the sake of social justice, equitable distribution of all the wealth of the universe is indispensable, and co-ownership of the world’s resources is the birthright of every individual. Even the slightest attempt to deprive anyone of this right amounts to gross selfishness. As long as certain difficulties, both great and small, exist in the practical world, however, it will not be possible to grant perfectly equal opportunities to everybody in all instances. Apart from this, all people should be granted equal rights and opportunities, except where it is necessary to inspire some people to undertake activities which will directly benefit society, or as a temporary reward for their distinguished contribution to society. In addition, every individual must have equal rights concerning things such as food, clothing, housing, education and medical care, which are absolutely essential for existence.” (Human Society – Social Justice)

(1) Read more: http://www.nydailynews.com/news/politics/boehner-shoots-minimum-wage-hike-article-1.1263163#ixzz2KtFaMFXW
****************************************************

Read Full Post »

Date: Wed, 13 Feb 2013 22:39:21 -0000
To: am-global@earthlink.net
From: Ram Sahay Deva
Subject: Ananda Sutram Is Not Originally Bengali

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1028;
(2) Posting: Ananda Sutram Is Not Originally Bengali;
(3) Trailer Quote: Real World Example of Accuracy of Prout Philosophy

Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

“Toma’ke buddhi-bale bolo ke va’ pa’be, Buddhi toma’r krpa’y sabe labhe…” (P.S. 1028)

Purport:

O’ Parama Purusa, who can get You with the power of their intellect. Nobody can get You with their intellect. All receive their intellect from You.

In the past, I wasted so much time – coming and going from this earth – birth and death, birth and death, birth and death. All the while, I was depending on my little intellect. I was foolishly thinking that with the strength of my intellect alone I will get everything, i.e. Parama Purusa. I tried hard, yet failed miserably. At every step, I realized my ignorance: O’ Parama Puruasa, You cannot be realised by the intellect. At every step, I came to understand my ignorance and stupidity. Now, by Your grace, I have come to the conclusion that You are the only essence of this universe.

O’ Divine Entity, in the past I adopted the path of hypocrisy and tried to hide my ignorance through my tall talks. With the stain of that cover-up, I degenerated. In that way, I plowed the way for my own degradation. Baba, by Your grace, today samvit [1] (spiritual awakening) has come. This much You have graciously made me understand: Without Your causeless grace, nothing can happen. And with Your causeless grace, even the impossible becomes possible. O’ my Lord, I have realized Your unconditional grace is showering on me…

END NOTE FOR PRABAHT SAMGIITA #1028:

[1] Samvita: “The popular meaning of sam’vit shakti is “awareness” – awakening from slumber. With the help of sam’vit shakti, unit beings become aware of their existence. They realise that they are the crown of creation, the most evolved beings whose goal is to attain the supreme rank and dispel the darkness of the avaran’ii shakti of avidyamaya.” (Ananda Marga Philosophy in a Nutshell – 4)

== ANANDA SUTRAM IS NOT ORIGINALLY BENGALI ==

Namaskar,
Ananda Sutram is not originally Bangla, but many naive people think in that way.

Here are some important points about how Ananda Sutram was given – this is something we should all be aware about.

In the very early days of AMPS, Baba gave Ananda Sutram. He dictated each sutra in Sam’skrta (Sanskrit), and side by side gave the purport of each sutra in Bengali. These two components are the source material for all other language editions of Ananda Sutram.

Over the years, some have made the claim that Ananda Sutram is originally from Bengali – but upon a more careful review we can rationally understand that Ananda Sutram is a Sam’skrta (Sanskrit) text.

In its entirety, there are 85 sutras in Ananda Sutram and each one of those sutras has been given in Sam’skrta; and that is what Ananda Sutram is: The Sam’skrta Sutras. with a keen eye, we can understand that Ananda Sutram is Sam’skrta. Because the main component of Ananda Sutram is the sutras – and those are Sam’skrta. Plus the title itself is Sam’skrta (Sanskrit).

In the past, various rishis also wrote Sam’skrta sutras but they they did not put forth any purport. Years later, scholars wrote their own purports; but those purports were not accurate. They did not properly depict what those rishis told in the sutra. In result, so many aspirants and students were led astray by these faulty purports.

To prevent such problems from ever happening with Ananda Sutram, Baba Himself gave the sutra and the purport. This left no scope for others to misinterpret His given sutras. The point being Ananda Sutram is the original 85 sutras – and those are all Sam’skrta. Then Baba gave the explanation in Bangla.

Certain loud mouths repeat again and again that Ananda Sutram is Bengali, but they just have their own agenda. They are not concerned with the truth. By loudly stating again and again – “Ananda Sutram is Bengali” – they hope to convince and befool others. This is their dogmatic approach.

Everyone else will readily understand that Ananda Sutram is Sam’skrta. Ananda Sutram is Sam’skrta because Ananda Sutram refers to the sutras, not the purports. All the sutras have been given in Sam’skrta (Sanskrit) – as well as the title itself. Because Sam’skrta does not have its own script, they were written in Shriihars’a script.

Now let’s examine the critical error in the English Edition.

HOW IT WAS WRONGLY TRANSLATED AND PUBLISHED

Ananda Sutram book is our key philosophical text. When reviewing the latest English edition of Ananda Sutram, we found a few mistakes. One of the translators and publishers could not properly convey Baba’s teaching. As sadhakas, it is our collective duty to raise awareness about scriptural errors / distortions. We must ensure that publication in-charges correct such errors.

Kindly read the following; correct your own personal copy of Ananda Sutram English Edition; and bring the matter to the concern authorities. Also bear in mind that the most recent version of the electronic version (EE 7.5) of Baba’s books is also incorrect on this matter.

In the first chapter of Ananda Sutram, Baba is explaining how the entire expressed universe was created, as well as how unit beings ultimately merge back into the Macrocosm. Baba’s philosophy is absolutely flawless, and He explains everything in a very clear and concise manner.

So it is a bit of a tragedy that there is one key point from the purport of sutra 1-21 that has been wrongly published in the English edition. There are two distinct errors.

First the Bengali word pralaya (pra = special; laya = merging; hence, merging back into the Supreme) was translated as “utter destruction” in the final sentence of the English purport. That was a translation error. Second, certain editors or publishers put that same “utter destruction” phrase in brackets [ ] to indicate that as the proper definition of pralaya or pran’a’sha in the second sentence. That was an editing mistake.

But both of these instances are wrong because in that very purport itself Baba Himself defines pralaya or pran’a’sha as “when the object merges in its cause” – i.e. when the unit being merges into the Supreme.

Here it should be noted that “-laya” is a common suffix that means “merging”, such as vilaya meaning properly dissolved. And pralaya, means, merging into the Macrocosm and attaining savikalpa samadhi.

Hence it is 100% wrong to translate or define pralaya or pran’a’sha as “utter destruction”. Dogmatic Hindus use the word in this way (explained further down in this letter), but not Ananda Margiis. It seems that editors or publishers got this “utter destruction” definition a from Sam’skrta dictionary, which bases its meaning on Hindu dogma. Similarly, Wikipedia also references pralaya as “destruction, annihilation or death.”

With Ananda Sutram then, initially, a translation error was made of the word pralaya, and then certain editors repeated that same mistake. That is why the same fundamental error occurred twice in sutra 1-21.

HERE IS THEIR FAULTY PURPORT

Here is the sutra and purport of 1-21, for your review, as it appears in the current English edition of Ananda Sutram. See the mistakes for yourself.

1-21. Bhu’ma’vya’pte Mahati aham’ cittayorpran’a’she
sagun’a’sthitih savikalpasama’dhih va’.

[When the aham and the citta merge into the Macrocosmic Mahat, the merger is called sagun’a’sthiti or savikalpa sama’dhi.]

“Purport: When after continued spiritual practice the mahattattva, that is, the “I” feeling, gets metamorphosed into the Macrocosmic “I” feeling, the citta of the microcosmic mind merges in the aham and the aham merges in the mahat. When the object merges in its cause, that merger is called pralaya or pran’a’sha [utter destruction]. Since the citta of the Macrocosm grows out of the Macrocosmic Aham, and the Macrocosmic Aham out of the Macrocosmic Mahat, when in pratisaincara’s introversial movement the [unit] citta merges in the aham and the aham in the mahat, to call it pran’a’sha is quite logical and reasonable. The state of utter destruction of the citta and the aham and the state of all-pervasiveness of the mahat constitute sagun’a’sthiti [the state of transcendentality], or savikalpa sama’dhi [the trance of determinate absorption].” (Ananda Sutram)

In His unique explanation, Baba states that “when the object merges in its cause, that merger is called pralaya or pran’a’sha”. Here the point is that when any unit being attains savikalpa samadhi and merges back into the Macrocosm then that is pralaya or pran’a’sha.

There is no ambiguity about this because in His 19 Oct 1971 discourse in Purnea, Baba designates an entire paragraph to describe the meaning of pran’a’sha. (1)

In that paragraph, Baba tells that if sugar could be converted back into sugar cane then that is pran’a’sha. Because pran’a’sha or pralaya means merging back into the source.

But, in Ananda Sutram 1-21, in square brackets [ ] the publishers inserted the phrase “utter destruction” as if that is the real meaning of pralaya or pran’a’sha. That is wrong. Plus in the final sentence, the original Bengali purport uses the phrase the pralaya yet that got wrongly translated as “the state of utter destruction”.

Those are the two mistakes from sutra 1-21 of the English edition of Ananda Sutram wherein pralaya got wrongly translated and printed as “utter destruction”.

WHY IT IS WRONG

According to Baba, when a jiiva’tma’ reaches the apex stance of pratisaincara and, due to sadhana and His divine grace, merges back into the Macrocosm then that is pralaya or pran’a’sha. Because at the point the unit has merged back into its Source. In that case, there is no question “utter destruction” – the unit being has not been harmed, ruined or destroyed. Rather a blissful merger has taken place as the jiivatma has fulfilled its dharma and become one with the Macrocosm and become vast.

The dogmatic Hindu understanding of pralaya or pran’a’sha is destruction; unfortunately that wrong notion has been inserted into English edition of Ananda Sutram by certain publishers.

Such Hindus believe that the whole world will be destroyed, just as other religions harbor their own doomsday and Armageddon philosophies. Such fundamentalists do this to scare and trap others in their dogma.

We, however, do not subscribe to such beliefs. More about this is written below.

FIX YOUR BOOK: WHAT SHOULD BE

Everyone who has a copy of the English edition of Ananda Sutram should cross out the two places where “utter destruction” appears in the purport of sutra 1-21. In that very purport Baba Himself has perfectly defined pralaya and pran’a’sha as “when the object merges in its cause, that merger is called pralaya or pran’a’sha”.

Hence where “utter destruction” was inserted in brackets it should be deleted entirely or put [merger into the Macrocosm], and where “utter destruction” was used as the translated text, that phrase should be crossed out and the word pralaya inserted, or write the term “merging”. Then your personal English copy of Ananda Sutram will be correct, otherwise not. In the next section down there is a corrected version for your easy reference.

And again there is no doubt about this. Because in His Hindi discourse of Purnea printed in Ananda Vacanamrtam – 26 (H) and Ananda Vacanamrtam – 27 (H), Baba has specifically defined pran’a’sha as meaning merger into the Supreme Source. That is why there is no question of pran’a’sha or pralaya meaning anything else – there is no possible confusion. Baba is always meticulous on such issues wherein He gives His own dharmic explanation so people do not get misguided by traditional dogmatic uses. He has done the same with the term – brahamacarya. In Ananda Marga we have our dharmic understanding and traditional Hindu society has their limited understanding or dogma. Baba clearly addresses both meanings so there is no confusion.

If still the publishers would like to explain further about the meaning of pralaya, then they could use either a bracketed section signifying merger into the Macrocosm or perhaps add a footnote and write a short paragraph. In that footnote, the editors can explain that when anything returns to its origin or source then that is pralaya. Just like Baba does by giving the example of sugar being converted back into sugar cane.

But to print the phrase “utter destruction” as a synonym or translation of pralaya is extremely misleading and wrong. Pralaya does not mean “utter destruction”. That is just the dogmatic Hindu understanding of that term. In reality, according to Ananda Marga, pralaya means that sweet and blissful merger back into the Macrocosm – to return to the original source.

HERE IS HOW IT SHOULD BE PRINTED

1-21. Bhu’ma’vya’pte Mahati aham’ cittayorpran’a’she
sagun’a’sthitih savikalpasama’dhih va’.

[When the aham and the citta merge into the Macrocosmic Mahat, the merger is called sagun’a’sthiti or savikalpa sama’dhi.]

“Purport: When after continued spiritual practice the mahattattva, that is, the “I” feeling, gets metamorphosed into the Macrocosmic “I” feeling, the citta of the microcosmic mind merges in the aham and the aham merges in the mahat. When the object merges in its cause, that merger is called pralaya or pran’a’sha [MERGER INTO THE MACROCOSM]. Since the citta of the Macrocosm grows out of the Macrocosmic Aham, and the Macrocosmic Aham out of the Macrocosmic Mahat, when in pratisaincara’s introversial movement the [unit] citta merges in the aham and the aham in the mahat, to call it pran’a’sha is quite logical and reasonable. The state of MERGING the citta and the aham and the state of all-pervasiveness of the mahat constitute sagun’a’sthiti [the state of transcendentality], or savikalpa sama’dhi [the trance of determinate absorption].” (Ananda Sutram)

BEWARE OF MANY SHARED WORDS BETWEEN

ANANDA MARGA PHILOSOPHY AND HINDU DOGMA

In Ananda Marga philosophy, pralaya means the merger back into the Macrocosm; whereas, the Hindus refer to pralaya as the demolition of this earth, or doomsday etc.

Here it should be noted that there are many shared words between Ananda Marga philosophy and Hindu dogma that carry vastly different meanings: asura, brahamcarya, brahmin, deva, devii, dharma, dvija, gotra, gopal, gopii, Guru, loka, mahesh, mantra, murti, naraka, omnkara, papa, papiii, puja, punya, radha, rasaliila, samadhi, samskara, shastra, shudra, sura, svarga, varna, veda, vipra, vis’nu, yajina, yoga, and many more. There is the Ananda Marga dharmic meaning and the Hindu dogmatic sense.

In the same way, pralaya in the Hindu tradition means utter destruction, and in Ananda Marga it means merging back into the Macrocosm.

Only when Baba is referring to that Hindu dogma in order to dispel it – since we do not prescribe to any doomsday theory – then Baba uses the word pralaya in that sense.

Baba says, “Some philosophers, quoting the scriptures, say that a day of final doom will darken the Earth when the dead will rise from the grave. Others predict that a doomsday (pralaya)… will obliterate all forms of life. One should laugh at such illogical doctrines. According to A’nanda Ma’rga philosophy, this doomsday or pralaya will never occur…Thus, predictions of an imminent doomsday should be of no concern to you. It is nonsense; pralaya will never occur.” (2)

So in Ananda Marga, pralaya means the final merger back into the Macrocosm; whereas, in the faulty Hindu doctrine pralaya means the utter destruction of earth.

We must not confuse these meanings nor think that Baba gives an iota of credence to the dogmatic Hindu concept of pralaya. He only uses the term in that way in order to dispel that Hindu dogma.

ANANDA MARGA SCRIPTURES SHOULD BE FLAWLESS

Baba has graciously given a perfect philosophy and it is our duty to make all the books proper. We should start by correcting our own personal English edition of Ananda Sutram. Please inform others in your unit as well.

On a greater scale, the printed English edition of Ananda Sutram mistake-free. It is important to raise this matter with the concerned members of the Publications Dept to ensure this error corrected. Ananda Sutram is our philosophical treatise – it must not veer off course from Ananda Marga philosophy.

Baba says, “The scriptures containing spiritual injunctions must be totally flawless.” (3)

“When the sole purpose of scripture, i.e. dharmasha’stra is to establish the human beings in the stable, exalted position of spiritual ideation, it must be practical, rational, infallible and universal. It must be based on deep eternal truths. It must be a’ptava’kya. A scripture is a guided entity.” (4)

“If one is not able to give the people proper guidance, then at least one should not misguide them. One must not divert them from the proper path by exploiting the tender and delicate sentiments of the human mind. In the physical world there should be a strict controller as a shástra – and it is better to have a strong personality than a written book – but in the mental sphere the scripture and the person who upholds the scripture have equal importance as far as their utility and practical value is concerned. There must be an excellent and all-embracing philosophy, in which there should be no loophole in any sphere of mind as far as possible.” (5)

IMPORTANCE OF ANANDA SUTRAM

As we all know, Ananda Sutram stands as Baba’s seminal work in the realm of Ananda Marga philosophy.

Baba says, “The recognized book on Ananda Marga Philosophy is A’nanda Su’tram.” (6)

Baba says, “A’nanda Su’tram is our philosophical treatise.” (7)

Plus Ananda Marga philosophy is completely new and unique – such a philosophy has never existed before on this earth.

Baba says, “The trend of thinking and the spiritual practices prescribed in our Ananda Marga are not only new but something quite different from the established ideas and practices…Never before in the entire history of this world or the universe, if it could be known to mortals, has a system of life…ever been correlated in such closely knit society as in Ananda Marga.” (8)

Thus when Ananda Sutram is such an important book, and when Ananda Marga philosophy is completely revolutionary and unique, then it only stands to reason we should ensure this book is properly published & printed.

Namaskar,
in Him,
Ram Sahay

Note 1: IF ANY QUESTION – JUST ASK

If anyone has any question or needs clarification about the below paragraph, then just ask.

Here it should be noted that there are many shared words between Ananda Marga philosophy and Hindu dogma that carry vastly different meanings: asura, brahamcarya, brahmin, deva, devii, dharma, dvija, gotra, gopal, gopii, Guru, loka, mahesh, mantra, murti, naraka, omnkara, papa, papiii, puja, punya, radha, rasaliila, samadhi, samskara, shastra, shudra, sura, svarga, varna, veda, vipra, vis’nu, yajina, yoga, and many more. There is the Ananda Marga dharmic meaning and the Hindu dogmatic sense.

REFERENCES:
1. Reference Ananda Vacanamrtam – 27 (H), p.45 or Ananda Vacanamrtam – 26 (H), p 90
2. Ananda Vacanamrtam – 7
3. Namah Shivaya Shantaya, Disc: 14
4. Tattva Kaomudii – 2
5. Namah Shivaya Shantaya, Disc: 14
6. Ananda Marga Philosophy in a Nutshell – 4, “Our Philosophical Treatise”
7. Caryacarya – 1, “Svadhyaya”
8. Prout in a Nutshell – 11

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

*************************
Real World Example of Accuracy of Prout Philosophy:

Why Islamic Clerics Are Coming Into Power

“Nobody can stop the rotation of the social cycle, not even the sadvipras. They stay in the nucleus of the social cycle, wakefully and vigilantly observing the process of rotation. One after another, one age follows the next: Vipra after Kśatriya.” (Human Society – 2, Shúdra Revolution and Sadvipra Society)

“The rule of the social cycle is that the Shúdra Age is followed by the Kśatriya Age, the Kśatriya Age is followed by the Vipra Age…This kind of social rotation is the inexorable law of nature.” (Human Society – 2, The Vipra Age)

“It is not easy to establish the Vipra Age after the Kśatriya Age, but once it is established, the Vipra Age quickly gains a strong, octopus-like hold over kśatriya society.” (Human Society – 2, The Vipra Age)

“The samája cakra [social cycle] moves on. After the Shúdra Age [the age of manual workers] comes the age of warriors – that is, the Kśatriya Age; next comes the Vipra Age.” (Problems of the Day, #34)

Note: According to Prout, when one age ends another begins. That is the social cycle. According to the natural progression of the social cycle, the ksattriyan era moves into the vipran age, not the vaeshyan era.

During the Arab Spring, the west was anticipating that after the ksattriyan rule of Bin Ali in Tunisia, then the vaeshyan era will arrive. But that did not happen. Instead, the vipran era is coming into form and exerting its force.

In Tunesia and throughout the Arab world, viprans are mostly Muslim intellectuals; that means Islamic clerics are coming into power and imposing Islamic law – just like Iran. The same is happening in Egypt. Both countries are classic, textbook examples of Baba’s Prout theory and the social cycle.

No contemporary western social thinker or political analyst thought Islamic clerics would rise to power, but that is exactly what has happened.

Baba’s Proutistic teachings are so practical and meaningful. It is our duty to promote His philosophy and remove the suffering of common people.
*************************

Read Full Post »

To: AM-GLOBAL
From: Vidyabhusan
Date: Tue, 12 Feb 2013 22:48:11
Subject: 5 Years, 4 Months, & 1 Day

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1370;
(2) Posting: 5 Years, 4 Months, & 1 Day;
(3) Trailer Quote: Sometimes Democracy is Harmful.

Each section is demarcated by asterisks (*).

****Here begins the Prabhat Samgiita.

“Nayaneri ainjan ma’nasranjain tumi janame maran’e sa’thii mor…” (PS 1370)

Purport:

Baba, O’ Parama Purusa, You are so gracious. You are the ainjan (ointment of knowledge) of my eyes; You are Manasrainjan [1], the One who saturates my mind with devotion; You are with me life after life, in birth and in death, always – up to eternity. O’ Divine Entity, in the vast sky of my mind, in my mental horizon, Your attractive and charming form is vibrating and shining. Seeing Your exquisite beauty & divine vibration, I have become completely captivated and devotionally ensconced in You.

O’ Parama Purusa, this expressed universe is situated in the mirror of Your maya. Everything is resonating in Your divine sound – omnkara (shinjit o nu’pure) [2]. Please grace me, by looking towards me; please shower me in Your divine compassion. O’ Citta-cor / Chit-chor [3], O’ Parama Purusa, You are captivating my mind in all the ways.

Baba, O’ my Dearmost, I want You and You alone. I do not want anything from You. I only have one desire: Please grant me parabhakti [4] and keep me at Your lotus feet, always. I want to surrender my entire being unto You. O’ Lord, please grace me and allow me to concentrate all my feelings and surrender my whole existence at Your feet. You are my Goal; You are my Ista. Baba, You are like the moon and I am the like the cakor / chakor [5] bird, always involved in Your ideation.

O’ Divine Entity. O’ Baba, You are my everything; You are the Goal of my life. My only desire is that You please grace me and give me a place eternally at Your lotus feet by granting me parabhakti…

NOTES FOR PRABHAT SAMGIITA #1370:

[1] Ma’nasrainjan: The mind is affected or coloured by whatever one thinks about in day to day life. Every thought has a particular colour and that colour varies based on one’s object of contemplation. If a businessman is thinking primarily about his business, then his mind is coloured in that way. A drunkard’s mind is coloured with the thought of wine. When the mind is completely obsessed with a particular thought, the mind becomes fully coloured in that manner, whether it be tamasik, sentient, or spiritual etc.

When Parama Purusa graciously colours a sadhaka’s mind with devotion, they remain wholly ensconed in the thought of Parama Purusa. If a new sadhaka cannot do sadhana at all, then we can understand that their mind is not coloured with devotion. And if someone longs to do more and more meditation, we can understand that their mind is deeply coloured with with divinity.

Depending on the nature of one’s thought, their mental colour changes. It may be black, red, yellow or white etc. Those bhaktas who think of Parama Pursua exclusively will have a white-coloured mind; it will be white effulgence. A violent person’s mind will be red in colour. Remember, this colour is not their skin colour, nor any other external colour. Here we are only talking about the colour of their mind – nothing else.

Baba has given countless demonstrations on this. He used to make two sadhakas sit facing one another. Then He would bestow upon one the power to see into the other’s mind. Then that devotee would be able to clearly see the colour of the other sadhaka’s mental plate. Still today this is possible. When one advances in sadhana, they can easily see another’s mental colour. Immediately, they can understand what type of person they are. In that case, nobody can hide. There is no scope for hypocrisy.

Parama Purusa, in His role as Ma’nasrainjan, is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion.

Baba says, “‘rainjana’, which means ‘the One who colours’ – that which colours the mind.” (Ananda Vacanamrtam – 1)

So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.

We all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed.

[2] Shinjit O Nu’pure: In the process of creation, the universal sound of omnkara is generated. There is a variety of such sounds: The roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisation the sadhaka can hear these sounds. In this song, all these sounds are symbolically represented by the ankle bell – shinjit o nu’pure – Parama Purusa.

[3] Citta-cor / Chit-chor: In His role as ‘Citta-cor’ Baba is the Thief or Stealer of the devotee’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite beauty and charm whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citta-cor – the Stealer of the mind.

And this happens in the mundane realm as well. There are numerous worldly examples where a person’s mind is stolen. If they lost money, if they are infatuated with the opposite sex, if they are anxious about getting a new job – in all such cases when the person’s mind runs again and again in that direction, then it means their mind was stolen. The person’s mind is no longer their own – they do not have control over it. Over and over, their mind is thinking of that lost money or the opposite sex. So their mind has been stolen. And the person or entity that causes someone to lose control of their mind is citcor – the stealer of the mind.

In the devotional sphere, only Parama Purusa is Citta-cor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of Parama Purusa.

Ultimately, when this condition climaxes, in that culminating state the unit mind – the jiiva’tma – becomes one with Supreme Consciousness.

[4] Parabhakti: Par means divine; and apara means worldly. The feminine is para and when combined with bhakti, it is parabhakti. That is the highest devotion. In that blessed state, devotees want to do each and everything for Parama Purusa and give Him pleasure. In return, they do not want anything. Those sadhakas who got Parama Purusa, by His grace, have gotten everything.

Baba says, “When one wants Parama Purus’a from Parama Purus’a, then that bhakti is para’bhakti…And what is para’bhakti? ‘O Parama Purus’a, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not — but I want You…I want You. And why do I want You? Because I want to serve You’.” (Subhasita Samgraha – 24, p.97)

[5] Cakor / Chakor Bird: The red-legged Bartavelle bird or Greek Partridge that seems to subsist on moonlight alone. All night long the cakor bird looks and stares at the moon – wanting to soak up and drink each and every ounce of moonlight. It is completely linked with the moon (vidhu). That is why it is said that the cakor bird has a deeply loving relation with the moon. In Baba’s above devotional song, the bhakta is compared to the cakor and Parama Purusa is likened to the moon.

== 5 YEARS, 4 MONTHS, & 1 DAY ==

Namaskar,
Everyone is aware that after being poisoned Baba took to fasting for 5 years, 4 months, and 1 day. He was poisoned on 12th February 1973. After being refused a judicial hearing, Baba began His fast in April 1973. And He did not break His fast until after His release from jail in early August 1978.

This entire episode stands as the basis of our “Niilkantha Divas” – when the whole society was transformed, by His grace.

MORE ABOUT THIS SIGNIFICANT OBSERVANCE

As we all know, the important Ananda Marga observance Niilakantha Divas was on Feb 12. Now, here is more about the significance of this remarkable moment in history.

Specifically, how has the name been born & why do we call Baba as “Niilakantha”. What is the meaning, and how did it happen. These are the questions addressed in this letter, as well as the grand mythological tale surrounding Lord Shiva.

MEANING OF THE NAME

There is a reason behind the name, and why we call 12th February as a Niilakantha Divas. The reason behind that very day is well known. This was the day Baba Himself swallowed the poison while in jail.

But there is also a reason behind the term “Niilakantha”. Why the name Niilakantha? Niilakantha is a Sanskrit / Samskrta term. “Niila” means blue; “Kantha” means throat. The literal meaning of Niilakantha is Blue throat; and, the common meaning in everyday parlance is Lord Shiva. And divas means day. So the entire meaning of Niilakantha Divas is “blue throat day”.

SIGNIFICANT MYTHOLOGICAL STORY

There is one mythological story related with this term “Niilakantha”. To save the society from the poisonous effect of deadly poison or “Kal Ku’t'”, Lord Shiva Himself swallowed all that entire poison.

In that magical story, the churning of the mythological divine ocean was arranged. The ocean took the form of a bowl or mortar, as from ‘mortar and pestle’. And in the ocean one big mountain was placed as a pestle to churn the ocean. And the mythological cobra, Shes’ Na’g, was tied as a rope around the mountain. On one side of the mountain a party of demons was holding one end of the rope-like cobra. And on the other side of the mountain a party of devatas was holding the other end of the cobra. By this way they could move the mountain back and forth. These two parties used the mountain to churn the ocean. Then various things emerged from the ocean in the course of that churning. One thing that emerged from the ocean was the deadly poison “Kal Kut'”.

That poison was so deadly, if it had remained there, it would have spread all around and destroyed everything. To save the society, Lord Shiva swallowed all the poison.

Although we don’t believe these mythological stories, there is one meaningful teaching behind this mythological tale. Namely, to save the society, Lord Shiva swallowed the poison and counteracted its negative effect. This is one great example: Serving the society even by swallowing poison. That is the great meaning of this mythological story.

ADDITION TO THE STORY

Here I will add something further in connection with the story about Lord Shiva. For that lends also deeper understanding about what occurred with Baba.

Seeing the situation with the deadly poison, Lord Shiva took it upon Himself to swallow it. Otherwise, that very ‘vish’ (poison, or “Kal Ku’t'”) would have annihilated a huge population. So Lord Shiva saved the society by swallowing poison. He swallowed it and with His divine play, the poison remained in Lord Shiva’s throat permanently. And with its effect, the poison created a blue mark all around Lord Shiva’s neck. His neck became blue permanently. Yet it did not affect Lord Shiva more than that. That’s why one of the names of Lord Shiva is “Niilakantha” – Blue throat.

This was the greatness of Lord Shiva: He swallowed the deadly poison, with the sole purpose to save the society from the disastrous effect of that deadly poison, “Kal Ku’t'”. Saving the society was His only motive – nothing else.

For this reason, Baba has chosen the term “Niilakantha” and declared 12th February as “Niilakantha Divas”. There is a literal meaning and an inner meaning. The literal meaning is blue throat day. The inner meaning is, ‘The day of ingesting poison to save the humanity’.

THE DAY WHEN BABA TOOK THE POISON

AND SAVED THE UNIVERSE

FROM ITS GHASTLY EFFECT

A similar thing happened with Baba.

We know that when Taraka Brahma descends on this earth as Mahasambhuti it seemingly looks like He is human, but the truth is something else. Mahasambhuti is not just one human being that is full of shortcomings and limitations. Mahasambhuti is capable of doing anything He likes.

So it is with Baba.

To save the society from the disastrous effect of much deadly poison or many deadly and destructive weapons, He Himself knowingly, deliberately swallowed the poison. Why? To save humanity from the demonic and destructive forces. That is what happened symbolically in the jail. AMPS was not yet banned, most of the WTs and Margis were outside the jail. Then Baba took upon Himself the trouble of the entire organization, nay the entire society.

PLUS…

Not only the demon Indira Gandhi, but all demonic political groups like communists were spreading their claws to grip the entire society in their hold. Just as serpents do. Communism was most ghastly in those days. Such demonic leaders turned their full attention towards Shrii Shrii Anandamurtijii. By that way, they gave poison in the jail. And Baba swallowed that.

OTHERWISE…

If Baba would not have done so, Indira Gandhi and communist Russia would have done more heinous crimes and killings – both to Ananda Marga and the general society. They would have wreaked even more havoc on this earth. Baba graciously defused their negative plan. In that way, their negative intentions were neutralised: Everything was controlled and everyone was saved – and Indira Gandhi was destroyed.

Those aware about Baba’s divine play know if Baba would not have taken the poison, Indira Gandhi would have brought more disaster on the country. And communists would have ruined many more lives on this earth.

And Indira Gandhi would have poisoned or killed many WTs and Margis. But she could not do anything. Rather every one of us, those in jail, saw that Baba controlled the situation. He transformed thorns into flowers. All trouble He took upon Himself. And digested everything to save us.

So those who do not have deeper understanding, they think that Baba was poisoned in the jail, etc. And those who know the inner truth, and Baba’s way of playing His divine play, they know that by swallowing poison, He saved Ananda Marga and the entire society from the deadly effect of various negative events. Baba disclosed all this to many devotees while in jail. On that very basis, I wrote here the above section related with poisoning and saving the society.

CONCLUSION

So this “Niila Kantha” term and “Niilakantha Divas”, has deep meaning. And as we know that “Niilakantha” means blue throat, and the ‘blue throat’ appeared because of swallowing the poison. And this name Niilakantha was related with Lord Shiva. And a similar thing happened with Lord Shrii Shrii Anandamurti ji. That’s why one of the names of Lord Anandamurtiji is also Niilakantha. On 12 February day, Baba became “Niilakantha”: He swallowed the poison and saved the earth.

RELATED TEACHINGS:

“It has been seen that whenever the Divine Entity has descended on the earth, one group of human beings has stood in its favour, while an opposite group has opposed it. Kansa was against Krśńa; Ravana was against Rama.” (1)

” when Parama Puruśa brings about social welfare by speaking truthfully and unambiguously and performing many good deeds, good people, common people, derive the benefit and speak highly of His deeds. They are full of praise for Him. They love Him and they revere Him…Much time has passed since Krśńa left the earth, but still today thousands of people praise Him, and at the same time many people continue to slander Him. I will not call them wicked; let the people pronounce judgement. Thus yashasah implies both yasha [fame] and apayasha [infamy]. Positive and negative go hand in hand. Interestingly, a clear polarization emerges in the minds of people. Two unmistakable lines are drawn; two opposing camps are formed – the Kaoravas and the Pandavas. This is yasha.” (2)

“Yasha: One who is praised by the world for his or her uncommon virtues or else is continually slandered by those blinded by jealousy, is called yashasvii. His or her essential quality is known by the name yasha (yashas).” (3)

“Lord Shiva came to this world about 7000 years ago; even now there are many who are His admirers, there are many others who are His opponents. The Iyers in South India will say, “Oh! Lord Shiva was great;” the Iyengars will say, “No, Lord Shiva was not great.” Lord Krśńa came about 3500 years ago; even now you will see there are so many admirers and so many opponents of Krśńa. That is, when Táraka Brahma comes, the entire intellect of the world gets polarized – one north pole, another south pole; one admirer, another opponent. There were the gopabálákas [cowherds] of Vrindavana who loved Krśńa very much, and there were Kansa, Putana Raksasi, Bakasur and Aghasur who were His deadly enemies. So during Krśńa’s time there was polarization.” (4)

“Yasha: By His advent two things happen simultaneously. On the one hand, He gets staunch supporters, and on the other, sworn enemies. The whole human society gets clearly divided into two camps – moralists and immoralists, the bad elements. Everyone has to join either of the two camps, and complete polarization takes place. If one is the North Pole, the other one is the South Pole. He is crowned with success and glory and at the same time faces bitter criticism and infamy. This happened to Lord Shiva and Lord Krśńa also. During their time also the whole society got divided into two camps – the moralists and the immoralists. Remember always dhármic people are ultimately bound to be victorious.” (5)

“Suppose an evil force says, “I, the lord of a certain country, will destroy Ananda Marga from the very root.” A dhármika should maintain patience, should be patient. Because the day is soon to come when that evil force is going to be destroyed. Its weapon will serve as a boomerang for its own death. And this happened in the near past, as you all know.” (6)

“Those who misuse their faculties are also doomed to destruction. The misuse of one’s qualities not only brings harm to the world, but it also exhausts one’s own inherent strength. You have seen with your own eyes that in the past certain powerful persons thought, in their extreme vanity, that they could make or break anything. They perpetrated indescribable tortures and atrocities on Ananda Marga. But even in the face of such torments, Ananda Marga held its head high. There is no power in the universe, in the heaven or in the underworld, which can annihilate Ananda Marga, because Ananda Marga is established on the solid foundation of rationality and righteousness. If those wicked forces engage in fight with Ananda Marga, they will themselves be pulverized: they will be crushed like ants.” (7)

Namaskar,
in Him,
Vidyabhusan Deva

Note 1: EARLIER LETTER ON THIS TOPIC

In preparation of this significant observance, a few days ago there was a posting about Baba’s famous darshan of that day.

http://am-global-01.blogspot.com/2013/02/discourse-transcription-niilakantha.html

REFERENCES
1. Discourses on Krsna & The Giita, The Significance of the Word “Bhagaván”
2. Namami Krsnasundaram: Párthasárathi Krśńa and Pariprashna (Discourse 24)
3. Shabda Cayanika – 2, Disc: 8
4. Subhasita Samgraha – 21, Jaeva Dharma and Bhágavata Dharma
5. Ananda Vacanamrtam – 1, Devotion
6. Ananda Vacanamrtam – 6, Ten Wonts of Dharma
7. A Few Problems Solved – 4, Forward Movement Is the Essence of Life

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

*******************
SOMETIMES DEMOCRACY IS HARMFUL

“There are occasions when majority decisions do not create unity in society because people are more or less divided on an issue. In such circumstances, the leaders should be very cautious when making their decisions, and take special care to safeguard the interests of everybody. In particular, they should select a course of action which does not harm the sentiments of any group. For example, suppose there are seven brothers in a joint family, and these brothers are divided on an issue. Four brothers may be on one side and three brothers on another. If the head of the family takes a decision based on the wishes of the majority, the family will be divided into two groups. Therefore, a decision should be taken which safeguards the interests of all the brothers.” (Prout in a Nutshell – 16, Three Cardinal Socio-Political Principles)

Note: Up till now, amongst the various political systems, democracy is the best of a bad lot. The ideal system will come in the future. Until that time, we must stick with democracy, despite its pitfalls and limitations.

On certain occasions, the democratic approach works well, but in many circumstances the result of majority rule is harmful. There are many delicate issues that should not be decided by the democratic process because such majority decisions harm the sentiments of the people, thereby leading to disunity and division. That is Baba’s above warning.

Here are a few practical examples from the greater society.

EXAMPLE OF BLOODSHED ON NATIONAL LANGUAGE

(A) After Indian Independence, using the democratic process, a majority decision was taken to make Hindi the national language. Ten of millions of people were extremely displeased and angered by this decision, especially in South India. That led to chaos and bloodshed within the country, and national unity was lost. This was clearly a case where a majority-based decision went against the well-being of the country, and failed to protect the interest of all. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

EXAMPLE DIVISION OF COUNTRY

(B) In certain Middle Eastern nations, the majority Muslims made Islam the national religion, thereby alienating those citizens who followed a different religion. This too led to infighting, socio-religious tensions, and disunity among the populace. Here again we see that a majority decision led to the fragmentation of society. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

EXAMPLE OF LANGUAGE SUPPRESSION

(C) For decades Pakistan and Bangladesh were one nation. But majority leaders of Pakistan suppressed the mother tongue (Bengali) of Bangladesh. In addition, those Pakistani leaders imposed various rules and laws. The people of East Pakistan felt suffocated and in result broke away and formed their own nation, i.e. Bangladesh. This also shows how a majority vote by Pakistani leaders led to a divisive outcome. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

TWO EXAMPLES OF FAMILY DIVISION

(D) As Baba points out above, majority decisions can lead to disunity and divisions within a family as well. Suppose there are 6 grown siblings who share a house together. Four are smokers and wish to smoke inside the house. The two non-smokers object. A voted is taken and by a 4 to 2 majority it is decided that smoking is acceptable in the house. This greatly annoys and disturbs the non-smokers and they move out, thereby dividing the family. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

In such a circumstance, the rational approach for these six siblings would be to consider the wishes of everyone and ban smoking in the house but allow for people to smoke outside on the porches. By this way, all can still peacefully and practically co-exist.

(E) A similar type of example can be raised regarding loud music. Suppose there are 6 people living together and 4 wish to play loud music at night while the remaining two prefer a quiet house. If a majority decision is made to allow loud music, then the remaining two will leave. Here again, majority decisions leads to the breakdown of a family or social unity. That is why on sensitive issues, other means need to be employed to protect the comfort and interests of all.

The above are all cases where a majority decision alienated and infuriated a section of the population. In result, there was serious social discord, violent uprisings, and division.

TWO EXAMPLES OF HOW UNITY WAS HEIGHTENED

BY FORGOING MAJORITY BASED DECISIONS

There is another way to examine this issue.

(F) There are occasions where majority rule was not followed and in result there was greater unity in society. When the black slaves were freed in the US, that was not a majority decision. If it had gone to a democratic vote or referendum, their freedom would not have been granted. In response, there would have been a revolt, and that would have led to more struggle and strife and tremendous bloodshed. Those in power understood well that a majority decision to keep black enslaved would be tantamount to pouring gasoline on a fire. Thus, a proclamation was made to set blacks free; this issue was never sent for a referendum. In result, the blacks were freed and society was far better off than if they voted and the majority decided not to free the black slaves. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

(G) A similar event occurred with granting women the right to vote. In various countries around the world, the ruling males could have taken a majority decision not to grant voting rights to women. Had they done so, there would have been terrible discord and tension in society. Due to social pressure and circumstance, those at the helm came to the conclusion that women must be given franchise. A similar event occurred with granting women the right to vote. In various countries around the world, the ruling males could have taken a majority decision not to grant voting rights to women. Had they done so, there would have been terrible discord and tension in society. Due to social pressure and circumstance, those at the helm came to the conclusion that women must be given franchise. They understood that in so doing there would be greater peace and harmony in society. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

The overall point which Baba has given is that the democratic approach does not bring social harmony if a majority decision is made on certain sensitive issues. On certain occasions, the rule by majority is fine. Yet there remain numerous instances on delicate topic where a majority decision only serves to alienate and anger many people ultimately cause division and disunity.

Thus care and caution are needed to build a unified society. Simply resorting to majority rule will not do. That is Baba’s guideline.
*******************

Read Full Post »

Date: 11 Feb 2013 21:35:38 -0000
From: “K Lingappa”
To: AM-GLOBAL
Subject: Simple But Most Misunderstood Point In Our Day to Day Life

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1111;
(2) Posting: Simple But Most Misunderstood Point…;
(3) Trailer Quote: Ananda Margiis, Apes & Casteism

Each section is demarcated by asterisks (*).

****Here begins the Prabhat Samgiita.

“Saba’r saunge tumi a’cho, tumi a’cho, Prabhu tumi a’cho…” (PS 1111)

Purport:

O’ Parama Purusa, my Lord, You so gracious, You are with all; O’ Prabhu, You are with everyone always. You know not any barriers of relativity. You always remain with everyone. Baba, by showering Your infinite love & compassion, You have graciously captivated and attracted my mind. Baba You are ever present – ever present.

O’ Divine Entity, in the fast, ferocious winds and strong storms of the cyclone, in the deadly grip and deathly noose of the cobra, when the god of death comes near, or when in the jaws of the enemy, in all these terrifying circumstances You shower Your sweet grace by smiling and dancing. O’ my Lord, even in the fire of the unbearable inferno, You shower Your causeless grace and turn everything into the cool balm of sandalwood. Baba, You are ever-gracious.

Baba, O’ Parama Purusa, You are present eternally. Even before anything existed and before there was even the hint of creation, You were present then also. You are the Creator. You are the origin; You are omnipresent. Even when there were no seconds, minutes, hours, days, dates, months, or years, and no one was there to count the time, and time itself was non-existent, then also You were present. O’ Parama Purusa, in that moment, You were alone. There was no divine play of the hope and hopelessness between the Lord and His devotees; just You were all alone. Baba, today You are ever-present along with Your creation. You are vibrating in Your liila’rasa, dancing with divine ecstasy in the bond of love, showering Your grace to all the jiivas, and attracting everyone close to you. Baba, You existed and You are still present; You are ever-present, omnipotent. O’ Parama Purusa, You love all and You seek the love and affection of all. Your liila is unfathomable.

Baba, You are the beginning and You are the only desideratum, the Goal. O’ Parama Purusa, please shower Your ahetuki krpa…

**** End of Prabhat Samgiita and start of the first letter ****

== SIMPLE BUT MOST MISUNDERSTOOD POINT IN OUR DAY TO DAY LIFE ==

Note: This letter is a reminder about the great import of one of our most fundamental practices. It is not a small point as it represents our entire outlook in life.

Namaskar,
In our Ananda Marga, our entire outlook and life is spiritually based – focused completely on Parama Purusa, revolving only around Baba. Our each and every thought, word, and action is aimed towards Him.

From morning till night, our existence is centered around the Divine Entity: When we awaken, we meditate on Him; when we serve others or feed a beggar, we feel that we are serving or feeding Him. When we receive anything from anyone, we feel we have gotten a gift from Parama Purusa.

When we talk to our children, we feel that Parama Purusa is expressing Himself in the form of these children, i.e. that He is in front of us in the form of these young boys and girls.

In this beautiful way the day passes – ensconced in His thought & ideation.

And our namaskar salutation is part and parcel of this flow: It is one of our daily activities that is related with Parama Purusa.

Because as we all know, when we do namaskar we are not saluting any particular individual like Ram, Shyam, Tom, Dick, or Harry, but rather recognizing the presence of the Infinite Supreme Consciousness within that person.

NAMASKAR IS TO BE DONE TO ALL

Our namaskar salutation, therefore, is to be done to all. Because it has nothing to do with one’s seniority, social stature, post, age, or any other relative factor.

Because when we do our namaskar mudra we are not bowing down to any individual per se. Rather we are paying salutation to the presence of the Divine within that person.

Baba says, “Namaska’ra…It can be done to all regardless of their age, because this mode of salutation is used with the ideation that everyone is the manifestation of the Supreme Being.” (1)

Thus part and parcel of our namaskar practice is seeing the Divine within all. That is the essence of doing namaskar. For that reason even the senior-most people in society should do namaskar to little babies, and top-level workers should do namaskar to newly initiated persons. And fellow classmates should do namaskar to each other.

So namaskar is to be done by one and all to one and all.

There should not be any shyness or feelings of superiority that inhibits this process. Because the sweet ideation behind it all is that when doing namaskar we are honoring the presence of the Supreme within that individual.

Hence, we should always be ready to do namaskar to anyone.

BE THE FIRST TO DO NAMASKAR

Secondly, side by side Baba’s guidelines is that we should be the first to do namaskar.

Baba says, “You should always make an effort to do namaskar to others first.” (2)

So these are two of Baba’s fundamental teachings about Namaskar: (a) That it is to be done to all, and (b) that one should be enthusiastic to do namaskar first.

These are two fundamentals aspects of our namaskar practice.

Reason being that namaskar is an acknowledgement or salutation to Parama Purusa in the form of that human being. It is not the act of bowing down to a particular individual. So we should readily do namaskar to everyone– first.

WE SHOULD ALWAYS SAY NAMASKAR FIRST

According to Baba, there are numerous benefits to always doing namaskar first. And Baba furthermore guides us that He always does namaskar first in order to teach others.

Baba says, “As ideal human beings you should not wait to do namaskar after another has greeted you: you should rather take the first opportunity to greet others. When someone greets you, it is merely common courtesy for you to salute back; you do not become an ideal human being thereby. Rather one who seizes the first opportunity to salute others is the ideal. So you should always make an effort to do namaskar to others first: you should not care whether the person whom you greet will greet you in return or not. (When people come to me during personal contact, I greet them first whether they salute me or not.) By giving honour to others you will not be belittled, you will rather enhance your prestige.” (3)

By Baba’s above guideline we can understand that those who do namaskar first are better than those who wait to do namaskar in response. Unfortunately, those who are unaware about this do not do namaskar first, they think they should wait for namaskar. But by this way they just cheat themselves and deprive themselves of becoming ideal human beings. That is Baba’s specific teaching.

TRUE ANANDA MARGIIS NEVER DO NAMASKAR TO ANOTHER HUMAN BEING

Unfortunately, some have forgotten this divine formula. And for that reason certain dogmatic ideas about the meaning of namaskar have crept into our Marga.

Chiefly, some have the wrong idea that when doing namaskar they are saluting another human being. When in fact the truth is we are saluting the Divinity within that human being. But due to their dogmatic understanding, some big Dadas are hesitant to do namaskar to those who are their juniors. Those Dadas think that, ‘I am more senior and more respected than him, so why should I salute or bow down to such & such person’. Hence with their dogmatic understanding, those big Dadas refrain from doing namaskar when seeing others. This is the common occurrence, especially at retreats.

At the same time, Baba guides us that we should always to namaskar to others first. And if those Dadas understood that by doing namaskar they are honoring the Supreme and not bowing down to some human being, then they would surely follow Baba’s guideline: They would be the first to do namaskar.

But since they have the dogmatic view that by doing namaskar they are bowing down to some human being, then they do not like to do namaskar. And that is exactly what happens when big Dadas go to any public gathering or retreat. They expect the entire campus to do namaskar to them, but unto others they refrain, or at best do namaskar in reply. But again, this entire situation can be averted if everyone becomes more aware about the real nature of our namaskar practice.

NAMASKAR: MEANING OF THE TERM

Here following then is Baba’s special explanation about the meaning of namaskar.

In various discourses, Baba has explained that:

(a) The prefix ‘namah’ means ‘I salute’;
(b) The root ‘kr’ means ‘do’; and,
(c) ‘Ghain’ is simply a standard Sanskrit suffix.
(d) So: Namah – kr + ghain = Namaska’r

Hence the full meaning of ‘namaskar’ is ‘I salute’.

So the term ‘namaskar’ is grammatically vague: It does not literally qualify to whom one is saluting. It just means ‘I salute’ or ‘I pay my salutations’. Beyond that it has no further literal meaning.

Why is it like that? Why did the rs’is of old create the word in that way? Because by this way ‘namaskar’ indirectly refers to Parama Purusa.

That is why it is fitting to use the term ‘namaskar’ when addressing other jiivas– other human beings. Because the term ‘namaskar’ recognises those humans as being expressions of Cosmic Consciousness.

NOT A SALUTATION TO OTHER HUMAN BEINGS

We should not forget that no human being should salute any other human being. Ours is not like that of the military or some dogmatic regime.

Rather one should always salute Parama Purusa. Because why should we bow down to any human being? That is the spirit and this is the uniqueness of our Ananda Marga philosophy. In the various religions this supreme idea is wholly absent.

They salute human beings, but we don’t.

REAL MEANING OF NAMASKAR (REVISITED)

So ‘namaskar’ means: O’ Mr Ramesh or O’ Mr Manoranjain, I salute the Divine which is residing within you. That is the true spirit of doing namaskar.

But if Ramesh or Manoranjan is ignorant and foolish, they will think that they are being saluted. And if the one doing namaskar is foolish, he will think that he is saluting Ramesh or Manoranjain etc. Those who do namaskar in this misguided way, they commit a mistake which is commonly done in the general society – and unfortunately in our Marga as well. That is why we say the is a simple but often misunderstood point in our day to day life. Essentially, this false and ignorant manner should be stopped.

In the real sense, with the term ‘namaskar’ (literally meaning ‘I salute’), we are paying our salutations to the Divine in an indirect way. Because we seeing ‘Ramesh’ or ‘Manoranjan’ or ‘Tom’, ‘Dick’, or ‘Harry’, as being manifestations of the Supreme. Thus the word ‘namaskar’ recognises the Divine within them; it is an indirect reference to Parama Purusa.

That is the way it works.

Thus none should get confused and think that by saying ‘namaskar’ we are saluting another human being or that someone else is saluting us. It is not like that.

CONFUSION ABOUT NAMASKAR IN OUR MARGA

Unfortunately, here again let it be said that some in AMPS are confused and they think that by saying namaskar they are saluting another human being.

That is why you might have seen how some Dadas do not like to say namaskar to juniors or new margiis etc. Because they think that they themselves are someone high, worthy of respect, and that it would be unfitting to address someone younger or less senior with the term namaskar. But unto them, those same Dadas want all to quickly come and say namaskar. Because they think by this way they are getting the respect and praise of others.

So their misunderstanding works in two faulty directions. Certain top Dadas do not want to say namaskar to others as they think it diminishes their own stature. That is the first half of their dogma. Secondly, they think by having others say namaskar to them then they are getting huge honor and respect. And that is the second half of their dogma.

They do not know they are saluting the Divine when they do namaskar to others, and they do not know that the next persons is saluting God by doing namaskar to them. So that is their blindness.

This type of misdealing is all due to their misunderstanding of the term namaskar. Theirs is a dogmatic type of meaning that is wrongly based on social status and prestige. That is why some top Dadas do not like to address others by saying ‘namaskar’ and that is why they want the entire world to come to them and say ‘namaskar’.

Such is the confusion and deep rooted dogma that has infested their minds. And that is why they cannot get the spiritual benefit of using the namaskar term– because they fail to realise that by saying namaskar they are indirectly paying their respects to Baba as they have come in form of next.

For this reason one should always be zealous to do namaskar to others first. But in general, mostly people do not know this secret so they desire that others should do namaskar to them first.

MEANING OF THE MUDRA

Lastly, any discussion about namaskar would be incomplete if one fails to discuss the accompanying mudra as well.

As we all know, when we say namaskar, first we raise our palms together and touch the trikuti point with our thumbs. By this we are recognising the center of the mind which is at the ajina cakra. And then we lower our palms to the heart or the anahata cakra. By this way we are acknowledging the feeling of heart, which is one of the subcenters of the mind as it is responsible for feelings of love, affection, dedication, and respect.

So when we do namaskar, we are paying our deepest salutations to Parama Purusa with the totality of our mind and heart. And when doing the mudra we say, ‘namaskar’. This everybody understands.

By this manner we are saluting the Divine Entity inside the next person and by this way our entire mind & heart gets spiritualised. Because doing the mudra is very helpful for inculcating the proper ideation.

It is just like if you try doing sastaunga pranam from a standing position then it does not work nearly as well as when you do sastaunga pranam while lying on the ground in the proper mudra. Here the whole point is that the mudra supports the ideational flow in the mind since when we do any mudra then it brings the mind and body into one parallel position, which ultimately reinforces the idea in the mind.

That is the specialty of our namaskar mudra.

SUMMARY: OUR NAMASKAR IS UNIQUE

We can see that throughout this entire world there are hundreds of ways to salute someone, but the way in AM is unique and divine. That is why we must propagate this unique practice all around. All should understand the true meaning of this salutation and follow it– in body, heart, and mind.

BABA’S RELATED TEACHINGS

“Namaskára: Namaskára is done by bringing the palms together and touching the ájiṋá cakra [the mid-point of the eyebrows] with the thumbs, without bowing. It can be done to all regardless of their age, because this mode of salutation is used with the ideation that everyone is the manifestation of the Supreme Being.”
Do not shake hands with anyone, because it is unhygienic, and do not do kurnish [a kind of court salute signifying submission to one’s authority] to anyone, as you are not anyone’s slave. Kurnish is a symbol of slavery, so as a form of salutation it is strictly forbidden.” (4)

“Tadekam jagatsákśiirúpam namámah. “If there is anyone to whom spiritual aspirants should surrender, if there is anyone to whom they should pay salutations, it is Parama Puruśa.” The system behind salutations is to look for the Supreme Being that is the inner essence of a person, and to pay salutations to that Parama Puruśa. The generally-accepted rule is that one should say namaskára to a human being or a god or goddess, but one should say namaste or namastubhyam only to Parama Puruśa, not to any other entity.” (5)

“Tadekam jagatsákśiirupam namámah – “If I am to pay respect to anybody, I am to pay respect to You only.” Because all other objects of this universe are expressions of that very Parama Puruśa. So I pay respect to the Nucleus who created all these great personalities, all these little and big ones.”
“As per yoga and Tantra, to Parama Puruśa one is to do namaste. Namah plus te – “I pay respect to You” – namaste. And namaskára means, “I am paying my respects.” And that is why you may use the word namaste only for Parama Puruśa, but namaskára for both Parama Puruśa and the jiiva [unit being]. Tadekaḿ jagatsákśiirupaḿ namámah – “If I am to pay respect to anybody, I am to pay respect to You only.”” (6)

“If I ever salute anyone, I will salute only the Supreme One and no one else.” The rule is, if you pay salutations to a human being, you should say “Namaskár”, but if you pay salutations to Parama Puruśa, you must say “Namaste.” Namaste means “I salute Thee.” Human beings are greeted with the word “Namaskár” because they are considered to be the expressions of the Supreme Being. They should not be greeted with “Namaste.” In the case of Parama Puruśa either “Namaste” or “Namaskár” is permissible.” (7)

“How to pay salutations to Parama Puruśa? Namastubhyam or namaste. Namah plus tubhyam make up namastubhyam, and namah plus te make up namaste – “We do namah to You.” To jiivas [unit beings], it is namaskára – short for Namah karomi – “I greet, I salute.” Here there is no tubhyam or te, that is, “you”. To jiivas, namaste or namastubhyam should not to be said; namaskára should be said. But to Parama Puruśa you can say anything you like – namaste, namastubhyam, namaskára. And if you do not wish to say either namaste or namaskára, it does not matter. After all He is only a member of your own family.” (8)

“A person who is always engaged in the thought of his or her pratiśt́há must learn how to care about the respect and prestige of others. Such a person must never forget that respect begets respect, and that he or she should always honour those who are not honoured by anyone. A constant practice of this type will remove the evil effects of the desire for pratiśt́há. One easy way to do this is that you always do namaskára first and do not create a situation in which you may have to do prati-namaskára.” (9)

“We say, Namaskár. That is, “I pay respect to the Supreme Entity residing within you.” You should remember this. “I concentrate all the good feelings of my mind here in the trikut́i [between the eyebrows].”…So many thoughts are in your mind. But you should concentrate all your thoughts at a particular point, here – that is, with all the strength and goodwill of your mind you are doing this – you are touching these two palms here [trikut́i]. That is, you are concentrating all your goodwill here, because you are paying respect to Parama Puruśa residing within this body; this body; this body; this body [pointing to different people]. First do this.”
“And not only mental concentration, you are human beings, you have got so many sentiments also. Human sentiment, you know? When you feel much joy you burst into tears, when much sorrow you burst into tears. These are sentiments. And human beings are guided by sentiment, more by sentiment than by logic, you must not forget it – more by sentiment than by logic. So your sentiment is also there, so with all the concentration of your mind and with all the sweetness of your sentiment, from the very core of your heart, you are paying respect to Parama Puruśa residing within human structure. So you do this [palms together at mid-point of chest], and say, Namaskár.”
“I think you have understood it? A very sweet idea. So it is my opinion, my desire, that human society [be] one, indivisible; it is an expressed form, a sweet expression, of Parama Puruśa, to whom you should always pay respect by doing namaskár.” (10)

BABA’S BLESSING

Baba has graciously blessed as with a salutation system that brings one closer to Him. Because when we do namaskar we are not saluting any human being, rather we are distinctly paying our salutations to Him– drawing ourselves closer to Him, by His grace. That is one special aspect of doing namaskar.

Baba says, “The only goal of living beings is to attain Parama Purus´a. This singular goal should permeate the major portion of the activities of ideal human beings. You should always remember that from the moment you get up until the moment you go to sleep, Parama Purus´a is your supreme Goal. Whatever you do, you should do keeping your vision fixed on that Goal.” (11)

Namaskar,
in Him,
Karun

Note 1: ABOUT THE SUFFIX GHAIN

As we all now know, the term namaskar is derived from the root ‘namah’ meaning ‘I salute – ‘kr’ meaning ‘do’ + ‘ghain’, which is one of the many traditional suffixes in Sanskrit. For those interested, on page 1413 of Baba’s Sanskrit Grammar Book, He outlines many words that employ
the suffix ghain:

yuinj + ghain = yoga

div + ghain = deva

rainj + ghain = ra’ga

kr + ghain= ka’r

So ghain is a commonly used suffix in Sanskrit and is also used in the formation of the term ‘namaskar’. For more about this linguistic science or to learn more about the use of the ghain suffix, then please refer to Baba’s Sanskrit Grammar Book.

REFERENCES:
1. Caryacarya – 1, Chapter 7
2. Ananda Marga Ideology and Way of Life – 11
3. Ananda Marga Ideology and Way of Life – 11
4. Caryacarya – 1, Methods of Salutation
5. Subhasita Samgraha – 11, The Intuitional Science of Tantra
6. Ananda Vacanamrtam – 12, What Are You?
7. Ananda Marga Ideology and Way of Life – 11, Relativity and the Supreme Entity
8. Subhasita Samgraha – 21, Náma and Námii
9. Subhasita Samgraha – 21, Náma and Námii
10. Ananda Vacanamrtam – 30
11. Subhasita Samgraha – 12

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

*****************************************
Ananda Margiis, Apes & Casteism

“Ananda Margiis have no caste or gotra. I have said before also that the division of humanity into Káshyapagotra, Bharadvájagotra, etc., is nonsensical. This is just to mislead people. If we look back in [anthropology] we will see that the forefathers of the present-day humans were apes or ape-men. So if people are very particular about their gotras, I will say to their faces, “Boys and girls! You belong to the ape gotra.””

“We have all descended from our common ancestors, the apes. The same is true in relation to the castes. [One might try to argue that] the forefathers of the Bráhmańas were the ape-Bráhmańas and the forefathers of the Kśatriyas were the ape-Kśatriyas; but that just isn’t so. As apes do not have any particular caste, the present-day caste differences are all hypocrisy and maliciousness. You should remove even the least vestige of these nonsensical notions. You must not give credence to such things.” (Ananda Vacanamrtam – 7, Bhaerava and Bhaeravii)
*****************************************

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From: “Liila / Leslie”
To: am-global@earthlink.net
Subject: The Dogma Started by Cowards & Opportunistic Intellectual
Date: Sun, Feb 10 2013 22:34:56 (00:00)

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1272;
(2) Posting: The Dogma Started By Coward And Opportunistic Intellectuals
(3) Trailer Quote: Everyone Is Interdependent.

Each section is demarcated by asterisks (*).

Baba

Intro to PS: In this song the devotee is innocently sharing his inner heart feeling about that most loving Entity, Parama Purusa. Yet, unbeknownst to him, the very Personality whom the devotee is communicating with is none other than Parama Purusa Himself. So that is the unique aspect of this song.

“A’ma’r gopan kathá jene niyeche” (PS 1272)

Purport:

My Parama Purusa is my most close and most dear; He is surrounding me in all the ways; I remain under His eternal shelter. He understands all the vibrations of my mind, all the feelings of my heart – all my secret tales. He knows me inside and out; He is aware about everything. He understands the pain and longing of my heart; He knows what is good for me and what is bad for me; what is for my welfare; and, what I should and should not do. All these things He understands well. Parama Purusa is my everything. My entire existence is within His mind. Everything is at His fingertips. He knows everything about me.

Whatever I try hide to from Him cannot remain hidden – ever; everything gets exposed. He is well aware about my secret tales. Whatever I think, He knows. Nothing can be hidden from Him. Everything is within His reach. He brings everything into the light of His awareness.

He resides in the depths of my heart. He saturates my soul with the sweetness of His mind. By remaining there, my whole being gets saturated by His divine presence. So He is my most dear One. In my inner-heart and inner-mind He whispers sweet, loving words into my ears.

Parama Purusa is living in my heart and He knows everything. Indeed He is more aware about my whole existence than I am myself. And He eternally guides me and keeps me under His loving care and shelter. In that way I am moving – I feel so blessed. I don’t wat anything but Him and Him alone…

**** End of Prabhat Samgiita and start of the first letter ****

== THE DOGMA STARTED BY COWARD AND OPPORTUNIST INTELLECTUALS ==

Namaskar,
One dogma has been started by certain individuals and that dogma must be removed from our Ananda Marga society.

NOT PRAISEWORTHY TO USE NON-SANSKRIT NAMES

As we have seen in the past that when Sanskrit names were introduced into our Ananda Marga society, then in the beginning many were feeling uncomfortable or reluctant to use their Sanskrit names in public. And some still today in their day to day worldly dealings do not like to use their Sanskrit name.

I think all this happened because of a weakness of the mind and lack of proper moral strength.

In His DMC discourse, Baba explains that those who suffer from such a weakness of mind due to materialism or other negative philosophies get such psychic complexes.

Baba says, “Those who are reared in the cradle of materialistic ideologies, feel shy or ashamed at first to sit in meditation in the presence of others.” (1)

Likewise, those who do not like to use their own Sanskrit name are not doing something great or praiseworthy etc. Rather their faulty manner is the expression of a weak mind. It is clear by Baba’s above guideline.

Pseudo-culture is such a prevalent thing, and using one’s non-Sanskrit name is a “gift” of pseudo-culture. In current times pseudo-culture permeates nearly every aspect of life, so sometimes it is hard to recognize it.

JUST A LITTLE COURAGE IS NEEDED

Also, 40-50 years ago in various countries, meditation or yoga asanas were looked upon as something very negative, like witchcraft. The general people were scared to practice – or at the very least embarrassed. But with the efforts of courageous people it became common and now yoga is well respected – indeed it is the latest rage; everyone is doing it. And all capitalist companies show people doing meditation in their advertisements. Similarly if we start using ‘Shrii’ before the name, then without any delay, it will become common and well-respected.

Just like we are follow many Sanskrit terms in our general talking style, and we are using those as we have become habituated to them. Such as the term jagrti, we do not call it a temple, mosque or church. Likewise we use the term Dharmacakra; we do not call it prayer or namaj or yajina.

And, we do not call AM a religion, rather we use the word dharma. Also we use ‘namaskar’ and not “Hi” or “hello” or namaste or Salaam Vale Kum. Or Ram Ram. Rather we use namaskar as our salutation–with folded hands not shaking hands.

All these dharmic approaches have been incorporated into our Ananda Marga way of life.

COWARDS FALL PREY TO PSEUDO-CULTURE

Similarly it is our duty as Ananda Margiis to not fall prey to pseudo-culture. The whole society is waiting for our guideline. Baba has given everything. Our duty is to first practice in our life, and then help to guide others and bring them in the proper path. Due to a lack of proper guidelines and due to faulty theories the whole society is moving in a confused state, misguided direction. We should not allow this to continue– nor introduce any negative ways.

Likewise, respect and reverence to Guru is not very common in present crude society. That’s why certain cowardly and opportunistic intellectuals don’t like to give reverence to Guru in their writing. They fail to preface Baba’s name with Shrii etc. Just in casual way, they refer to Baba as “P.R. Sarkar”. That is highly disrespectful.

HOW PSEUDO-CULTURE GETS SPREAD; HOW DOGMAS TAKE ROOT:

RICH PEOPLE IMPOSE THEIR DEGRADED STYLES OF ART AND DANCE ON OTHER SOCIETIES

In His ‘Exploitation and Pseudo-Culture’ chapter of Neo-Humanism, Baba explains that via the medium of theatre & cinema, rich people impose their low and degraded styles of art and dance on other societies. And because of their inferiority complex, innocent people start copying that and fall into pseudo-culture. Unfortunately they adopt it quickly. And even worse is that they feel honored. It is such a pity that they leave their beautiful customs and culture and adopt pseudo-culture and feel glorified by that. This problem is rampant these days.

This very stage is very detrimental. Those whose backbone is broken by the heavy weight of pseudo-culture are a burden and cannot do anything.

Baba says, “If their cultural backbone is broken, then all their struggles will end in nothing–like offering clarified butter to a sacrificial fire which has been reduced to ashes. If one’s spine is shattered, it is impossible to hold one’s head erect. Can those whose necks and backs are crushed under the weight of pseudo-culture, be expected to hold their heads high in any sphere of life?” (2)

Unfortunately some in our Ananda Marga have fallen into this position.

Here we should remember that Baba has taught us that in our Ananda Marga culture we are to use ‘Shrii’ before the name. This is the given system.

Unfortunately, some of are obsessed with various dogma and with that psychic disease they don’t want to leave that tradition which is going on in outdated local social ethics. Because of this, in a growing number of countries, usually a few people don’t understand the value of the term “Shrii” writing before the name.

WE ARE THEN RESPONSIBLE FOR REFERRING TO BABA IN THE PROPER WAY

The divine and auspicious advent of Taraka Brahma onto the planet is one holy and magnificent event. In the entire world population, only Ananda Margiis are aware about His great arrival. As His disciples, we are then responsible for referring to Baba in the proper way – using the proper name according to our Ananda Marga system. And by this approach the entire globe will learn correctly what to do.

When anybody opens the book of our Prout series, they see Baba’s photo. If one looks carefully at that photo, they will notice Baba’s signature is witten in Bengali. In His own writing, it is clearly written: “Shrii Prabhat Ranjan Sarkar”. This is Baba’s pristine example. By this way, anyone can understand that Baba is the writer, and His full name is Shrii Prabhat Ranjan Sarkar. Not just ‘P.R. Sarkar’.

Unfortunately, some cowards intellectuals do not ahere to Baba’s system.

SHRII IS THE FOURTH ATTRIBUTION OF THE LORD

As we know our Baba – Shrii Shrii Anandamurtiji – is not only Bhagawan, but furthermore He is Taraka Brahma.

While explaining the term Bhagawan, Baba has told that the Personality who has bhaga is called Bhagawan. And the term Bhaga means the collection of six attributes. These attributes are: (1) Aeshvara, (2) Viryam, (3) Yasa, (4) Shrii, (5) Jinanam, and (6) Vairagya. In ‘Jaeva Dharma and Bhagavata Dharma’ reveals this fact.

Baba says, “The meaning of the word Bhaga is ‘Aeshvarayamca samagram viiryamca yashasah shriyah Jinana-vaergyamca sanaam bhagaiti smrta’. Bhaga is the collection of six attributes.” (3)

We can see then that bhaga is just the collection of six attributes or qualities. And one of the qualities is ‘Shrii’. Indeed, ‘Shrii’ is the 4th attribution of the Lord. And the meaning of Shrii is “attraction” or “charm”.

That is why we have always seen that Baba uses the term ‘Shrii’ before His name. Two times. While writing His name He writes Shrii Shrii Anandamurtiji, not just Anandamurtiji or Shrii Anandamurtiji. He prefers Shrii Shrii Anandamurtiji. Or double ‘Shrii’ before His name.

And it is our duty as disciples to follow His guideline – to follow Baba’s example.

Thus we must emulate His given system and use the preface Baba’s names with ‘Shrii”: Such as Shrii Shrii Anandamurtiji or Shrii PR Sarkar, whichever is needed.

BLUNDER DOES A LOT OF DAMAGE

MUST USE “SHRII” OR “SHRII SHRII”

The mention of Prabhat Ranjan Sarkar without putting “Shrii” in front is most disrespect to our Guru Baba, who is Taraka Brahma. And the mention of Anandamurti without using the preface “Shrii Shrii” is equally disrespectful, and an equal blunder.

Some persons may be imagining this is just a “small thing”. For those who may be thinking in this misguided fashion, please consider these following examples:

Suppose, for instance, if one is walking in a dry, dirty area, and gets covered with dust. That may not be bothersome to the person. But if one tiny grain of dust gets in the eye. Then it will be a big problem. So something small may create chaos. Depending upon how critical it is.

Suppose someone puts their shoes on their head instead of on their feet. It may seem like a small mistake, but it will create a big problem.

Suppose a person tries to walk upside down, with their head on the ground. This may seem like a simple thing, but it will create huge difficulties.

Or suppose if someone cuts off their nose. The nose may be something small, but cutting off the nose will derange their entire face.

So by these above examples it becomes clear that “small things” can create huge errors and much harm. And as such one can hardly call those things as small, inconsequential errors. Rather they become serious problems which need to be addressed and corrected.

Now let’s apply this to Baba’s appellation.

Two of the seven ‘Secrets of Success’ are:

(1) Shraddha’ (deep reverence for the Goal (Ista); and
(2) Guru Puja, (respectful offering and surrender to the Guru).

So these are two of the Secrets of Success which Baba Himself highlights in so many discourses. So see then how essential it is to have deep reverence for the Guru. And to express that properly. And in Ananda Marga that is our way – to give maximum regard to BABA, Lord Shrii Shrii Anandamurtiji, the Granter of salvation.

So consider that something supposedly small like putting “Shrii” before Baba’s name, it has tremendous importance. And not doing so creates huge negativity by its being most extremely disrespectful to that divine Entity.

TRUE FOLLOWERS ALWAYS SHOW RESPECT

BUT NEGATIVE HABIT OF OUR SOME COWARD AND OPPORTUNISTIC INTELLECTUAL “WRITERS” IS OPPOSITE

In all spheres of life people give maximum reverence and high regard to those whom they revere.

For example when the pope or Dalai Lama are introduced then words like “his high holiness”, “revered one”, and “divine being” are used. Their followers will always do like this.

The devotees of Ramakrsna, Yogananda and Vivekananda always use Swamiji or Thakur and then they close with Paramahansa. These titles show great respect and reverence.

Likewise the laukik name of Nima’i is not so impressive sounding that is why followers refer to their saint as Caetanya Mahaprabhu.

Even when worldly leaders are introduced, then always proper due reference is given. They are known as “Mr President”, or “Mrs Prime Minister”, or whatever their respected title may be.

Hence it is quite common to publicly revere leaders – whether they be a leader of a church, state, or mission.

By this way, the rest of the world knows that that person is a respected one. People may or may not be catholic, but because those catholics revere the pope up to the sky, then everyone on this earth feels that the pope is someone of great stature and import. Same is the case with the Dalai Lama, Ramakrsna, and the leaders of various countries.

In contrast, if their own followers do not give them reverence on the public stage, then the rest of the world will automatically think that that so-called leader is not so great – rather he is just a second rate individual, or worse than that.

Hence, it is extremely important for one to give great reverence to those whom they revere.

Unfortunately some of our most “prolific” writers in AM nowadays have fallen into the extremely negative habit of just writing ‘PR Sarkar’– and in some cases they just write ‘Sarkar’. By quickly surveying the books, articles, and emails of “writers” then we can see this unfortunate form of expression.

Not only that, such WT writers and publishers in Ananda Marga who write about Baba refer to themselves as Ac Abc-Ananda Avt, yet when publice refer to Baba they write “PR Sarkar” or just “Sarkar”. Such Wts are shameless. They are keen to honour themselves and quick to dishonour Baba.

And overall this has a negative effect across the entire society.

Because then non-margii writers adopt this same ungainly approach and they just write ‘PR Sarkar’. Whereas if such mundane writers were aware that our “top” writers and margiis always respectfully refer to Revered Baba as ‘Shrii Prabhat Ranjan Sarkar’ or ‘Shrii Shrii Anandamurtiji’ then they would get a good teaching and follow our example.

It is just like how mundane or non-British reporters always refer to Queen Elizabeth using the title “Queen”, and they always refer to Prince Charles using the reference of ‘Prince’. Never do they just write “Elizabeth” or “Liz”, or “Charles” or “Charlie”. And if they did then the public would object. Because everyone has become taught and trained that “Queen Elizabeth” and ‘Prince Charles’ are the proper ways.

Likewise, Catholics address their leader as His Holiness Pope Benedict XVI. The Pope’s worldly name is Joseph Alois Ratzinger, but no Catholic would ever consider calling the Pope, “Joey”. That would be a terrible display of disrespect. No Catholic could ever imagine doing that. Rather, they refer to him as His Holiness Pope Benedict XVI. And by this way they teach others to do the same. Lay people, heads of state, newspaper reporters, indeed everyone refers to the Pope in a most respectful way. All because that is the tone and address used by the Pope’s chief followers, i.e. catholics.

Although we are not trying to emulate the British monarchy nor the Catholic Church etc, but this particular point is meaningful. The idea being that if we ourselves are perfectly consistent in always giving proper reference to Baba as ‘Shrii PR Sarkar’ or ‘Shrii Shrii Anandamurtiji’ then people of the general society will also follow suit. It will become natural for them. And that will be the proper way to introduce non-sadhakas to Baba as well as the proper way for Ananda Margiis to refer to the social and spiritual names– Shrii PR Sarkar & Shrii Shrii Anandamurtiji, respectively– of our Revered Guru.

IT COULD BE ANYBODY

One related key point is that PR Sarkar could refer to Pramod Rai Sarkar, Paramatma Ram Sakar, Prabhu Rsi Sarkar or countless other names. So in addition to using Shrii, we should always employ the full form of Baba’s name, i.e. Shrii Prabhat Ranjan Sarkar.

Along these lines there is one famous story.

When the police came to arrest Baba, they arrived with an arrest warrant that said “PR Sarkar”. Baba refused to recognise the warrant as being legitmate. He said, “That is not my name; that warrant could be for so many other people whose initials are PR.” On this point, the police accepted defeat so they left without Baba and came back with a new warrant that stated Baba’s complete name.

So we should always employ His full name – Shrii Prabhat Ranjan Sarkar – when referencing Him in any way.

DON’T DISPLEASE BABA

Casual and crude way of referring to Sadguru is not only objectionable but absolutely abominable. Nobody should do such sin. In the scripture it is said, “Shive rusto…” The meaning is that if Guru is displeased, then nobody can save that person. Reverence and pleasing Guru is very important. To do this, Baba taught us many things including how to address Parama Purusa, Mahasambhuti, Taraka Brahma.

To teach us Baba has given very clear example while writing the books about Shiva and Krsna. The names of these two books themselves are very honorable and respectful.

For example Lord Shiva’s book is “Namah Shivaya Shantaya”. And the meaning is, “Salutations to Lord Shiva who is the Ever-Tranquil Divine Entity.” And similar way about Lord Krsna Baba has titled the book as “Namami Krsna Sundaram”. That is, “Salutations to Lord Krsna Who is the Ever Beautiful and Charming Divine Entity”.

By this way Baba has given one glorious example. And the motive was only to teach us, how we should address Guru. He does not address Lord Shiva and Lord Krsna in a casual manner.

So when we refer to Baba it should be done in the most reverential and respectful terms.

MUST FOLLOW BABA’S SYSTEM

It is Baba’s system that He prefers that His name should prefixed with Shrii. That’s why He signs in this way. As His disciples we should address Him in the way in which He prefers most.

BABA’S RELATED TEACHINGS

“Shrii: That special quality which attracts everyone in one direction, the “one” of that attractive power, is said to have shrii. It is also called shriipati (tirupati). In other words, shrii means “the power of attraction” or “charm” or “fascination”.” (4)

“Shrii: Sha is the acoustic root of rajoguńa [the mutative principle] and the ra of energy. When people plunge headlong into the field of action with all the rajas [mutative force] at their disposal, and backed by this stored-up energy take to karma yoga, that is, when they take up the challenge with all the inherent force and vigour of their personality, we say that sha and ra are well-blended in them. So sha + ra = shra. The word is in the feminine gender, so it becomes shrii when suffixed by uniiś. Shrii means the power of attraction – a unique combination of mutative lustre and inner vitality. All human beings covet this rare quality, shrii, so even those who are devoid of shrii like to prefix their names with shrii.” (5)

“Next is ra, which is the acoustic root of energy. We have spoken earlier about energy. In Sanskrit, indra means energy – for example, light, sound, electricity. Where sha, that is, the rajoguńii vrtti [propensity], and ra, that is, energy, are both present, success is assured. Many may have a mind to do something, but do not have the requisite capability to do so. The desire is there, but no effective skill. Obviously, ra is absent here. Where both sha and ra are present we get shra, and adding the feminine uniiśa gives shrii.” (6)

“You must have seen objects that instantly draw your attention. That means the particular object has an attractive force within it. There are some people who are not particularly learned or intelligent; nor are they adept at public speaking; but they are very good conversationalists. People gather round them eagerly to enjoy their pleasantries. That too is a kind of shrii. There are people who are not conversant with the intricacies of music, but they sing so melodiously that others rush to listen to them. That is the person’s musical shrii. Hence that singer may be honoured with the title giitáshrii. One who possesses this quality of shrii, this charm, this fascinating faculty, is said to have the fourth quality of bhaga.” (7)

“One of the names of Parama Puruśa is Shriinivása. Here the Saḿskrta word shrii means “the most charming personality.” The word shrii is derived from sha + ra + uniiś. Sha is the acoustic root of the mutative principle and ra is the acoustic root of energy. With the help of these two things, sha plus ra, human beings are moving, dancing, speaking and doing so many things. Obviously they need sha and ra very much. The supreme abode of this shrii is Parama Puruśa: hence He is affectionately called Shriinivása. To Him only all the living beings will return, either today or tomorrow. That is the supreme abode of bliss, the supreme culminating point – ánandadháma…parágati.” (8)

Namaskar,
In Him,
Liila

REFERENCES
1. Subhasita Samgraha- 3, p.86
2. NH-LOI
3. SS part 21
4. Shabda Cayanika – 2, Disc: 8
5. Namámi Krśńasundaram, Disc: 24, Shabda Cayanika – 2, Disc: 8
6. Discourses on Krsna & the Giita, The Significance of the Word “Bhagaván”, Shabda Cayanika – 2, Disc: 8
7. Discourses on Krsna & the Giita, The Significance of the Word “Bhagaván”
8. Subhasita Samgraha – 12, To Whom Do You Belong? Where Do You Come From?

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Everyone Is Interdependent

Only Fools Think Nobody Should Bother About Me

“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.”
(A Few Problems Solved Part 6, The Spirit of Society)
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