Archive for March 7th, 2013

To: am-global@earthlink.net
Subject: Why & How Only Ananda Marga is Dharma
Date: Wed, 06 Mar 2013 18:37:36 (00:00)

This entire email is composed of 4 parts:
(1) Posting: Why & How Only Ananda Marga is Dharma
(2) Follow-Up Letter: Story of Dadhiici
(3) Trailer Quote: The Four Root Languages Follow Identical Process
(4) Prabhat Samgiita: 2373

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


Here is a poignant letter of contrast how our Ananda Marga is universal dharma whereas all those religions are based on their own limited platform.

(1A) Religion is extroverted movement. Religions have many gods.

(1B) Dharma is introverted movement. Dharma has only one God, that too is the Self within.

(2A) Religion divides. Religion leads to bloodshed due to ignorance and dogma. The Babri Masjid is a case in example.

(2B) Dharma unites. Dharma united people by leading them to the path of knowledge.

(3A) Religion does not permit any scope of inquiry. The concepts in religion are purely theoretical not backed by experimental verification.

(3B) In dharma the theoretical concepts are derived out of experimental verification.

(4A) Religion postulates enhanced material enjoyment by placing God within an imaginary heaven.

(4B) The basic concept of dharma is that ‘HE’ exists and that HE is within us. The endeavor to search ‘HIM’ within is meditation and the culminating point of this endeavor is AHAM BRAHMASMI (I am Brahma). Dharma leads one towards realization of the self.

(5A) Religion involves parishram wherein action is guided without inspiration.

(5B) Dharma is perfectly internal wherein the soul inspires the mind to act and the mind inspires the body to act. Action guided by the soul is shrama (free from extroversial tendency).

(6A) Religion operates by creating fear in peoples minds of the fictitious concept of hell and alluring people towards the pleasures of heaven.

(6B) Dharma operates by inspiring people with love for the supreme being. Anandam Brahmmano vidvan maa vibheti kutasc`na (Fear not, God is bliss only).Teaches explicitly not to fear

(7A) Religion claims that all of ones past sins can be washed away if one goes on a pilgrimage or bathes in a holy river etc. (which is irrational).

(7B) Dharma says you have to undergo the requitals of your actions.

(8A) Religion says God is confined to holy places (for example, Mecca, Ayodhya, Jerusalem) and not to be found elsewhere.

(8B) Dharma says Ishavasyam idam sarvam yat kinc`a jagatyam jagat. (In every speck of dust in the universe God resides with equal density). People who go from place to place looking for God are like those who throw away the food in their hands and then go from door to door begging .

(9A) Religion believes dip in holy river (Ganga, Yamuna). It means God is only in these rivers and not in other rivers. If so, why the fishes after living many days inside the holy rivers end up in the mouth of greedy people.

(9B) In Dharma, the river or Tiirtha is the Atma (soul). And dip is going deep into ideation.

(10A) Religion believes in physical strength (i.e., preponderance in numbers) and therefore, demands conversion.

(10B) Dharma believes in spiritual strength and therefore, does not require conversion. Therefore, dharma is the only path to and Ananda Marga is the only dharma. The practice of Yama (control over external expresssions) and Niyama (internal purification).


“Ananda Marga alone is dharma and all the rest are sectisms.” (Subhasita Samgraha – 1, p. 63)

“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.” (Tattva Kaomudii – 1)

“A correct spiritual ideology is the only solution to the problems confronting the world. From this perspective we can call Ananda Marga ideology the philosophers’ stone. Just as the philosophers’ stone is meant to transform everything into gold, Ananda Marga ideology can, most definitely, find a just and rational solution whenever it is applied to any problem.” (Problems of the Day, pt #36)

“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.” (Ananda Marga Philosophy in a Nutshell – 4, Prápta Vákya and Ápta Vákya)

Bhaskar Deva


Date: 06 Mar 2013 21:33:24 -0000
From: “Kalpatru Deva”
To: am-global@earthlink.net
Subject: Story of Dadhiici


We all know that March 5 was the sanctified day known as Dadhiici Divas– the occasion which commemorates those who valiantly sacrificed their lives for the great cause of dharma: Ananda Marga ideology.

Here is some further background and meaning about this great event– which is one of our Ananda Marga festivals.



As the story goes, the elderly Mahars’i Dadhiici was a great rishi who stood for the cause of universal welfare. And ultimately he sacrificed his life for the human society.

In this mythological tale, it is told that when the devatas (pious people) and da’navas (demons) were fighting against one another, then in order to achieve permanent victory over the da’navas, the devatas went to Mahars’i Dadhiici for his blessing – and to get a boon from him.

Up until that point in the battle, the da’navas (wicked people) were winning the war. So the devatas (moralists) knew that something special needed to be done, otherwise they were sure to lose the war. And they also knew that Mahars’i Dadhiici had performed great penance in his life.

So the devatas approached Mahars’i Dadhiici knowing that if he gives one of the bones from his holy body then the vajra (mighty weapon like a lightening bolt) made from that bone will be enough to permanently annihilate the demonic forces. They knew t would take the bone of one great ascetic with lots of spiritual power in order to win the war. So only if Mahars’i Dadhiici sacrificed his life by giving one of his bones could the devatas be saved – otherwise not. With this in mind the devatas approached Mahars’i Dadhiici.

When they arrived at the doorstep of his ashram, the Mahars’i was deeply absorbed in sadhana. But knowing that they had come calling especially for him, he broke his meditation. And then after listening to the request of those devatas, Mahars’i Dadhiici agreed with their demand and he gave his approval for the plan.

Then the great Mahars’i Dadhiici permanently withdrew all the vital energy from his body through the practice of pranayama. And, by this way, the devatas (righteous forces) could make a weapon from the bones of his body and win the war. Thus Mahars’i Dadhiici gave up his existence for the great cause of universal welfare.

That is the spirit of our Dadhiici Divas festival – honouring those who sacrificed their lives for Ananda Marga ideology.


As we know, often is the case in India that martyrs are known as ‘shahiid’, which is an Arabic word. The common Hindi or Sanskrit term – Dadhiici – is not usually used.

While giving a discourse Baba make this point quite clear.

“Those brave warriors who take part in the Islamic religious wars (jeha’dd) are called muja’hid in Arabic. Those muja’hids who give up their life in battle are called shahiid. Those who are victorious in battle are called ga’jii (if they live, ga’jii; if they die, shahiid). Similarly, those who give up their life in the Christian religious wars (crusades) are called “martyrs”. By what logic then do we call those brave progeny who give up their life for their country or for any other great cause shahiid? Instead, we can use the word dadhiici for them because Mahars’i Dadhiici sacrificed his life for the welfare of others. He did not lose his life in a jihad or crusade.” (Varna Vijiana, Disc 21)

In His above Baba commentary, Baba clarifies the meaning of the term shahiid and makes an explicit distinction between (a) those fanatics who die for the limited agenda of their dogmatic religion and (b) those great souls – Dadhiicis – who sacrifice their lives for that all-expansive cosmic ideology.


Since then the term ‘Dadahiici’ was born. It means sacrificing one’s life for the great cause– Bhagavata Dharma. Hence, according to Baba the term ‘Dadhiici’ is distinctly different from those other terms which denote one who has given their life for their narrow & dogmatic religion.

Baba says:
“When Christians die for Christendom, they are called martyrs;
When Muslims die for Islam they are called shahiids;
When My children sacrifice their live for the ideals of Bha’gavat Dharma,
I call them Dadhiicis.” – 5 March, 1967

Therefore it is every year on this day of 5 March that we remember all those great souls who have given their life for the establishment of AM ideology.



Each and every sacrifice is important – each and every person who sacrifices their life to save Ananda Marga / bhagavad dharma has great importance. No sacrifice is of less significance than another.

Whether it be those who sacrificed that fateful day on 2nd April 1982, or those who were killed in the fight with the communists in Ananda Nagar, or those who did self-immolation, they have all sacrificed their life to save bhagavad dharma. So we should regard them all the in equal life, with great honour.

Baba has denoted 5th March as this day to recognise all those who sacrificed. Those who sacrifice in the future, they too will be honoured on Dadhiici Divas. It is Baba’s distinct guideline that all dadhiciis will be honoured on this very day.


In addition to what was written in the prior letter, History and Observance of This Occasion (link below), Dadhiici Divas is to be observed with all kinds of collective and joyous programs that celebrate the honour and well-being of humanity.

Uplifting functions like akhanda kiirtan, dharmacakra, mass feeding, clothing distribution, sports and games are most appropriate for this day. Literary, athletic, and science competitions are also welcomed as well as unifying events like collective bhajans and collective meals. People also observe a day of half-fasting and feed those in need.

Please write in with how you and your unit observed this day.

in Him,
Kalpatru Deva



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


The Four Root Languages Follow Identical Process

“When a swift horse runs its hooves make a turtur sound. That which makes a turtur sound as it moves is called turaga or turaunga or turaungama (that is, “horse”). That animal which makes a kurkur sound as it runs is called kuraga or kuraunga or kuraungama (that is, “deer”). In this way human beings have created many word forms and verb forms to express their mental ideas. This process of word formation is called “acoustic derivation” and the original verbal roots in all the world’s languages were created in this way.”

“The first word forms in all the world’s languages were the original verbal roots. By adding prefixes and suffixes many different words were derived. Among the established languages of the world, mainly four can be considered as the root languages. They are Vedic, Latin, Hebrew and old Chinese. If one examines the derivation of the vocabulary of these languages one will find that their method or process is identical. (Varn’a Vijina’na, Disc 19, p.270)

Here Baba is explaining that these 4 languages (Vedic, Latin, Hebrew and old Chinese) are root languages. The words and vocabulary of these languages are based on the natural sounds those inhabitants heard, such as when a horse runs. In that way those early people created root verbs.

Time passed; daughter and granddaughter languages were formed. And those languages were built upon the root verbs of those four original root languages.

For example, Sanskrit / Samskrta came from the Vedic language and from Sanskrit / Samskrta so many Indian languges were created: Hindi, Bengali, Gujurati, Malayalam and all the Indo-Aryan languages. They are all based on Sanskrit / Samskrta and follow the same root verb from the original Vedic. This is also happened with Latin, Hebrew and Old Chinese. So many languages were formed upon the root verbs of these 3 other root languages, just as happened with Vedic.



“Toma’re ceyechi a’lo-chay’aya’…” (PS 2373)


O’ Parama Purusa, I long for You in the light and shade – in good days and bad – in the dawn as well as in the evening. I long for You always, each and every moment. Baba, I long for You in the effulgence of the earth – the beauty of creation. I have untold yearning for You in dormant love and in the depths of ideation – in my dhya’na. O’ my Beloved, I want You.

O’ Supreme Entity, my Dearmost and my eternal companion, You are the great ocean of churned nectar. You are eternal. Everyone exists because of You in newer and newer rhythm, names, and forms. Because of You this cycle of creation keeps moving.

Baba, please come very close and reside in my heart, grace me by dispelling the last vestige of asmita’ [1]. Along the flow of my life’s path – through the undulating waves of crest and troughs – the river of my citta wants Your essence of nectar. Baba in the journey of my life, in pain and pleasure, loss and gain, happiness and sorrow, my heart wants only You, O’ my Dearmost…


[1] Asmita’: Here below Baba gives quite an elaborate and colourful explanation of the Sanskrit term, asmita’.


Baba says, “As asmita’ is devoid of any discrimination, people with this mental defect lose their power of discrimination. First, they think that since they are so great, there is no need for them to learn anything from others. As a result of this, their further progress comes to a halt. Secondly, the arrogant attitude of this asmita’ banishes from their minds the humble psychology of the learner. They lose interest in learning anything useful; so not only in the world of knowledge, but also in the world of practicality, they become misfits in life because of their mountainous accumulated ignorance.”
“It is not that arrogance of this sort simply obstructs their progress. The human mind, like the human body, is dynamic. No one has come to remain here; everyone is moving — for movement is a must. Now, the mind whose further progress is blocked will also have to move this way or that; so when one must move, but the path of progress is blocked, one is compelled to move along the path of degradation. Thus the arrogance born of this asmita’ will lead people towards their downfall.” (Namah Shivaya Shantaya, ‘Shivokti-6’)

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From: “Liila / Leslie”
To: am-global@earthlink.net
Subject: Baba Story: One Minute Nirvikalpa Samadhi
Date: Tue, 05 Mar 2013 18:37:36 (00:00)


This entire email is composed of 2 parts:
(1) Posting: Baba Story: One Minute Nirvikalpa Samadhi
(2) Trailer Quote: When A Person Behaves Badly With You

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


Now and again, I review some of the stories from the publication, “I Am Yours” (2004) – a story book by NY sector margiis.

One day I selected a story on page 12 because I thought the story-teller was an ideal margii. When I read his account some serious questions arose in my mind. For simplicity and ease of reading, throughout this letter, I refer to the author of this particular story as Mr G.

If this story was casually told by some very junior or new margii, or written in a non-margii publication, then I would be less concerned. However, since this book is published by the “Ananda Marga Archives Department New York Sector” a division of Ananda Marga Inc, and Mr G himself is a key person in the Archives Dept, then there is cause for real concern. This is compounded by the fact that many editors are also involved. In such a circumstance, the publication must clearly reflect the teachings of Shrii Shrii Anandamurtiji. But that has not happened.

The key item at hand is how to make our official publications better. The writing and publishing of a Baba story book should have a grand result, and not be prone to error and miscalculation. With this positive spirit, I share with you the following.

Finally, although this particular story by Mr G is short, there are numerous errors – some more serious than others. This email addresses two of the more critical faults, their repercussions, and how such problems can be averted in the future.



In the book, “I Am Yours”, Mr G makes the following statement on page 14 when describing his experience in meditation:

“I did not see Baba, I only experienced the samadhi. I believe this to have been nirvikalpa samadhi.”

According to the his description, he went into and out of this nirvikalpa samadhi experience in just a few minutes. Mr G had his alarm clock set, as did another margii present in the room. Thus, it is quite certain his experience occurred over a few minutes or even less.


Now let’s see what Baba says about nirvikalpa samadhi. In various spiritual discourses Baba describes the exalted, blissful state of nirvikalpa samadhi. And He also describes the after-effects of achieving this blessed stance.

“Átmani mahadahaḿ cittánáḿ prańáshe nirgunásthitih nirvikalpa samádhi vá”

“Under natural circumstances these sadhakas [who attain nirvikalpa samadhi] remain without any external body-consciousness for about five or six hours. If the mind rises still higher, they can remain unconscious for 24 hours.” (Ananda Marga Philosophy in a Nutshell – 5)

Thus in clear-cut language Baba pointedly states that if one attains nirvikalpa samadhi, then for the next 5-6 hours – at minimum – the sadhaka will not be aware of their surroundings and in most cases they need to be massaged by other sadhakas to regain bodily awareness etc. So for at least 5-6 hours one will not have any awareness of the external world, none at all. Not only that, they may experience all kinds of symptoms. Such sadhaks might shake, cry, laugh, or undergo any number of reactions. This type of samadhi is a very intense experience that wholly transforms one’s body and mind for hours and hours. The effects are very apparent.

All of this Baba has well-detailed in His discourses as well as during innumerable demonstrations.


To review, on page 14 of the “I Am Yours” story book, our Mr G is proclaiming that he achieved that high exalted stated of nirvikalpa samadhi. There he clearly describes how one minute he was doing sadhana and got nirvikalpa samadhi, and then in the next moment he finished his meditation and was keenly aware of his external surroundings. As if in a flash, he went into nirvikalpa samadhi and then in the next heart-beat he was out of nirvikalpa samadhi, and very alert and oriented with this mundane world.

So this is all quite interesting because Sadguru Baba Himself carefully describes all the highly subtle aspects of nirvikalpa samadhi including that afterwards it takes at minimum 5-6 hours to gain bodily awareness. Yet Mr G tells how he came out of his “nirvikalpa samadhi” in a fraction of a second.

Thus his story does not at all conform to Baba’s detailed description of nirvikalpa samadhi.


By this way, any reader will surely think that Mr G has not an iota of understanding about nirvikalpa samadhi – neither in practice nor in theory. Certainly, this does not reflect very well on Mr G.

More than that however, it reflects poorly on the editors. After all, Mr G sincerely wrote his account. But because he is not very aware about Ananda Marga teachings, his story goes astray. In that case, it was the editor’s job to ensure the story was consonant with Ananda Marga philosophy. But this did not happen. Instead, a jarring error was made on the point of Ananda Marga spiritual philosophy.

Baba clearly tells us that it takes 5 – 6 hours or more to come out of nirvikalpa samadhi, and Mr G writes that he did it in a moment.

When readers come across this blatant error, they will certainly wonder why the editorial board did not fix this. They will furthermore consider that if such a critical error was made in this story, then the veracity of the entire book is put into question. After all, it was the editor’s job to review each story for its relevance and accuracy. When they made such a glaring error with this story, then how can the other accounts be trusted and accepted as accurate and true.

Unfortunately, that is one key issue, but not the only problem of this particular story.


In this same story, which is really only a few pages in length (bottom of page 12 to the top of page 16, i.e. 3 1/2 pages), Mr G makes distinct reference to one of his “girlfriends” from decades ago. He unabashedly talks about his “girlfriend” from those days.

Yet in Ananda Marga, we do not support the girlfriend-boyfriend phenomena that is so prevalent in materialistic societies.

“It should be remembered that a woman’s friend is a woman and a man’s friend is a man. The more distant the relationship between men and women, the greater should be the courtesy maintained in mutual conversation and behaviour between them.” (Caryacarya – 1, Social Relationship Between Men and Women)

In his written account, Mr G talks about his “girlfriend” without ever mentioning the fact that the western / materialistic concept of keeping “girlfriends” is not at all acceptable in Ananda Marga.

Indeed, the incident which he is describing occurred decades ago, and then writing about this as a senior margii, Mr G just plainly told about his girlfriend, without offering a clarification that now he understands that it was not proper to have a girlfriend etc. At the time of writing, Mr G was 50+ years of age and had been an Ananda Margii for decades and decades, so he should have known better; but even then he is not completely at fault. Only we can say he has a very low or passive understanding of Ananda Marga ideals.

The real problem lies in that here again the editors did not intercede nor exercise their power of review. They just printed the story as is – as if girlfriends and boyfriends are acceptable in Ananda Marga. Remember, this is a book of Baba stories. The book was written in honour of Lord Shrii Shrii Anandamurtiji. Every page and every word should reflect His ideals and it was the editor’s bounden duty to do this. But they could not manage.

Thus, innocent readers who do not know about Ananda Marga teachings – especially those in the general society – will reach one of two conclusions:
(1) Keeping girlfriends is approved in Ananda Marga and that many senior margiis had or still have girlfriends;
(2) Or, you tell what such readers will think.

Some more experienced persons may think that the entire book is a myth. Because when the editors allowed for a very senior margii to write about his girlfriend and put forth a bogus account of nirvikalpa samadhi, they will even doubt the positive aspects of the book because on certain themes it is so far from Ananda Marga teachings. It will cast a dark shadow on the accuracy and veracity of each and every paragraph of this entire book – even the good devotional stories.


Upon further reflection, although the Mr G certainly did not get nirvikalpa samadhi, it could be that he fell into the type of samadhi described below. Because when Mr G had a girlfriend, he might have had this experience.

“Viks’ipta Sama’dhi is that when the mind is engrossed in some higher thought for a time and then the very next moment it cuts adrift to its meaner propensities. Those that do not follow Yama-Niyama (codes of self-restraint and austerity) — those that endeavor to attain God without the Sadhana of Samyama (Self-control), betray a plethora of distractions.”
“If a man without self-control indulges excessively in hallelujahs or divine songs (Kiirtana-bhajana), it is noticed that his mental proclivities temporarily get inclined towards the Divine Bearing during the time of kiirtana-bhajana, his body too shows evidence of pious traits, tears come into his eyes and he attains a Trance of Subjectivity (Bhava-Samadhi) as well. But the very next moment, i.e. immediately after his kiirtana-bhajana, his unrestrained and incontinent mind races towards mean propensities with a greater momentum.”
“That is why such types of Sadhakas take to very dishonest ways of life during the rest of their daily occupations. In other words they give themselves up to acts of depravity, deceitfulness–to defrauding their own relatives. The people also are a little chary of such types of carol-singers. The man without self-control does indeed enjoy a bit of transcendental happiness by forcing his mental flow towards the auspicious name of God, but soon after the stoppage of this divine panegyrics or ‘hymn’ (nama-kiirtana), his sand-dammed mind bursts and races towards the inauspicious names with re-doubled speed, i.e., at that time he appears to be more inclined to scandal-mongering and rudeness. You mark minutely how blatantly those that are bereft of self-control among the bhajan-singers, indulge in scurrilous languages under a little provocation.” (Subhasita Samgraha – 4, p. 100)


Taken on the whole, this Baba story book titled “I Am Yours” is highly problematic on a number of fronts.

(1) Mr G’s account of getting nirvikalpa samadhi for one minute goes against Ananda Marga spiritual philosophy. By reading his account, some are going to think that this whole book is just a myth. In which case, they will put the entire book aside and overlook very good entries by other sadhakas.

(2) Those who are wholly against Ananda Marga ideals are always looking for a weak link to cast us in a bad light. To that end they might publicize the gross errors in this book in order to tear down the reputation of Ananda Marga.

(3) Good sadhakas will not like to publish their valued stories in the future for fear of being associated with such a bad publication.


When writing stories – to avoid mishaps in the future – certain standards must be put in place. Here following are some for consideration.

All Baba stories written by sadhakas should have educative value; they should be itihasa.

“Iti hasiti ityarthe itiha’sah”

Meaning: “A resplendent reflection of collective life whose study will be of immense inspiration for future generations. ‘Iti hasati’ literally means, ‘glowing example of glorious human dignity’.” (Prout in a Nutshell – 8, p. 24)

By adhering to the distinguished code of itihasa, there will be dignity, value, and utility in our writing – all the while capturing the inner beauty and treasure of human life. Those reading will be highly benefited; it will propel them along the path of dharma.

We should never compromise with our ideology. Rather we are to maintain strict ideological standards in all aspects of life at all times – never sacrificing the word or spirit of dharma (Ananda Marga Ideology). So our written stories should also not swerve from the path.

By following Baba’s above teachings, all future stories – especially those published in our prestigious books like “I Am Yours” – will reflect the inner spirit of Ananda Marga and be of ideological and devotional value to all readers.

All in all, I do appreciate that Mr G took the time to write. It is another matter that unfortunately he is not so familiar with the teachings and ideals of Ananda Marga. The main problem is that the editors of the book – “I Am Yours” – should have been more assertive in their duty. Ultimately, a publication of his nature – i.e. a Baba story book – should be reviewed by our Ananda Marga boards as well. That will help prevent further mishap in the future.


This book needs to be heavily edited and then republished. Not everyone is a writer, so when making a book from people’s personal contributions, the editorial staff must be very proactive in ensuring each story reads properly and is consistent with Ananda Marga teachings. All edits should be then reviewed by the respective storyteller before final publication.

That is the healthy criticism that many have for this book. The book should be written in such a grand and lucid manner that it beautifully highlights the glory of Guru and the the organisation.

It is the long-standing tradition that devotees and sadhakas write their experiences about their journey along the path of spirituality. This has been going on for centuries and it will continue long into the future. So we should put forth a proper example for how to publish such a book about Lord Shrii Shrii Anandamurtiji.


On the point of identity there is not much more to say other than the Mr G who wrote this story is Shrii Giridhara of Vermont (USA). He is the one recounting his experiences in the aforementioned manner. But again, with sincerity he wrote what he wrote. Unfortunately, the editors did not give him any guidance or review. That is the real problem. So the one most responsible for all these errors is the Senior Editor, Ac Phalashuddhananda Avt.


Here following is Baba’s supreme blessing upon all those who take to the pen and aspire to be ideal writers, or litterateurs.

Shrii Shrii Anandamurti ji, “When litterateurs dedicate themselves to the service or sa’dhana’ of literature…they have to cleanse all that is turbid, all that is inauspicious in individual life in the holy waters of their universal mentality, and then convey it sweetly and gracefully into the heart of humanity. Herein lies the fulfillment of their service, the consummation of their sa’dhana’.” (Prout in a Nutshell – 10, p.2)

at His lotus feet,

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

When A Person Behaves Badly With You

“Preach only satya. Whatever you have done with reasons thereof. Also, make it clear to them what you want to do and why you want to do. The result of this highly useful (helpful) preaching is that the inferiority complex disappears from the mind of the common men. They are encouraged when they see that a common man like themselves is inspired with such a high ideal. The second result of this is as follows. The common result of this is as follows. The common people are not generally aware of your usefully high ideas. In every work, big or small, they cling to selfishness. So, learning everything pure and high through your easy and simple language they will co-operate with you, with a mind free from wrong notions. The third outcome of this is that they will be shorn off the wrong notions that may have crept into them by the propaganda made by the selfish persons with vested interests.”

“Win over their heart by propagating satya but without abusing anyone. When, they will feel the ideal of satya and come to know of your untiring karma sa’dhana’, naturally, they will abandon their wrong notions about you; they will even start respecting you.”

“Even in private life when a person behaves with you badly or uses harsh words, don’t behave with him in the same manner. You shall explain to him his duties gently. In case, anyone has a wrong impression, you shall show him the right path without scolding (abusing) him. Make it clear to him if possible with practical demonstration how harmful may be the effect of such habits. But always keep this in mind that in such cases your behavior must be like that of a friend, and never like that of an instructor. Your only object will be to get your advice accepted by him. the idea that he is fool and you are wise is not desirable in any party.” (Ta’ttvika Diipika’: Dvitiiya Parva)

Note: Here Baba is giving us invaluable guidelines for going pracara and bringing all onto the path of bliss.

1) At all times we should follow the code of satya – i. speaking the truth for universal welfare, never giving way to falsehood out of self-interest.

2) Those suffering from a superiority complex are unable to properly guide or teach others. For them, doing Ananda Marga pracar is basically impossible.

3) However, in the Supreme Command, Baba has allotted us the special duty “to bring all to the path of bliss” – to bring all to the divine path of Ananda marga. So this is a very sacred task which our Guru has given. Indeed it is the greatest social duty of human life.

4) Plus, we know that when Parama Purusa advents on this dusty earth then He Himself does not waste His time in any type of material pursuit; rather, He dedicates His each and every for the all-round development & emancipation of human beings.

5) The conclusion is that the most virtuous aspect of human life is serving others. And the best service – the most lasting service – is doing dharma pracar. For this reason we should sincerely follow Baba’s above guideline.

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