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Archive for May, 2013

Baba
IN ANANDA MARGA:
2-WAY COMMUNICATION, NOT 3

PS Intro: Prabhat Samgiita is the loving communication between the bhakta and Parama Purusa. In most compositions, the song is sung by the devotee; less frequently Parama Purusa is addressing the devotee, either using direct or indirect language. But always the song is the loving sharing between Parama Purusa and the bhakta. Never is there a third entity in the song.
In contrast, traditional Hindu devotional bhajans and writings might employ 2 characters, i.e. bhakta and Parama Purusa, or 3 characters. In those instances where there are 3 characters, then 2 of the them are devotees who are friends talking about the third character – i.e. Parama Purusa. For example, one devotee might ask, “Why are you crying? Is it because your Lord has not come?” This is a common scenario in melancholic, traditional Indian bhajans.
But in Prabhat Samgiita, the communication is exclusively between the bhakta and Parama Purusa – there is no 3rd party. Sometimes the devotee is talking with Parama Purusa, sometimes Parama Purusa is addressing the devotee. In either case, the style of communication may be direct or indirect. In some rare melancholic compositions, Parama Purusa addresses the bhakta in a very indirect and disguised manner wherein the devotee does not even recognise that it is Parama Purusa.
For example, in a melancholic song, if a devotee is crying in longing for Parama Purusa, then Parama Purusa might come in a disguised way so the bhakta does not even realise it is Parama Purusa. Keeping His identity hidden, Parama Purusa then asks, “Why are you crying? In whose longing are you crying?”
The following song proceeds in this subtle manner. Parama Purusa has come to the devotee in a disguised way and the devotee has no idea that Parama Pursua is the One next to him addressing him and asking these questions. In this way Parama Purusa plays His divine liila.
“A’nkhiro ba’dal mucheche ka’jal, ka’r katha’ mane par’e balo na’…” (PS 3013)

1ST STANZA
Line Meaning: Please tell me whose longing brought the showering of tears in your eyes that washed away the collyrium. Why is sleep not coming in your eyes – I am asking you, please tell me. Why are you so upset? Who has given you so much pain. Why are you crying? Please tell me what is wrong. Tell me what you are feeling.
Purport: O’ devotee, please tell me whose longing brought the showering of tears in your eyes that washed away the collyrium. Why is sleep not coming in your eyes – I am asking you, please tell me. Why are you so upset? Who has given you so much pain. Why are you crying? Please tell me what is wrong. Tell me what you are going through.

Refrain: O’ devotee, please tell me whose longing brought the showering of tears in your eyes that washed away the collyrium.

2ND STANZA
Line Meaning: The sweet, tranquil, pain-relieving, aromatic breeze of this most charming, divinely intoxicating, effulgent full-moon night where everything basks in the light, why are you feeling so distraught? In whose longing are you remaining awake in hopelessness? Putting aside all feelings of shyness and fear, just tell me who has done this to you.
Purport: O’ devotee, the sweet, aromatic breeze of this most charming, full-moon night – where everything in all directions is illumined and basking in the moon’s effulgence – brings tranquility and removes the burden of agony and pain. When the entire scene is so divinely intoxicating, then why are you still so despondent. In whose longing are you remaining awake in hopelessness? Why are you feeling so distraught? Putting aside all feelings of shyness and fear, just tell me who has done this to you. Who has broken your heart.
Refrain: O’ devotee, please tell me whose longing brought the showering of tears in your eyes that washed away the collyrium.

3RD STANZA
Line Meaning: The black clouds of the mind cannot remain for a long time. With the practice of dharana and dhyana, gradually they will go away. You should know that after bad days naturally good days are going to come. Knowing this fact, I tell you not to worry.
Purport: O’ devotee, the dark, black clouds of the mind cannot remain for a long time – this period of suffering and the pain of not getting Parama Purusa pain will not last forever. This despondency, melancholia, and sadness will diminish. With the practice of dharana, dhyana, asana, pranayama, kiirtan and engaging in spiritual life, gradually those dark clouds will go away – your troubles will be over. You should know, after the bad days naturally good days are going to come. That is sure. For whom you are crying, your loved one Parama Purusa will come and fulfill your desire. Blissful days are ahead. Knowing this fact, I assure you not to worry. Everything will be alright. He will come to you.
Refrain: O’ devotee, please tell me whose longing brought the showering of tears in your eyes that washed away the collyrium. Please tell me.

CLOSING
O’ devotee, you must know, after the bad days, good days are bound to come. That is certain. For whom you are crying, your Beloved Parama Purusa will come by your side and satiate your longing to your heart’s content. Blissful times await you. Knowing this fact, I assure you not to worry. Everything will be alright…

Namaskar,
in Him,
Vara’bhaya

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Please Pay Attention

Baba

Respected Readers,

Namaskar.

We invite you to follow these two blogs that feature ideological issues and news about Ananda Marga.

1. Ananda Marga Universal

2. Ananda Marga News Bulletin

Should you have any questions please write us or comment below.

Respectfully,
AM-GLOBAL Moderators

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Baba

This entire posting is composed of 2 parts:
(1) Posting: Gandhi, Bin Laden, Prout, & Ananda Marga;
(2) Prabhat Samgiita #3624.

Baba

== GANDHI, BIN LADEN, PROUT & ANANDA MARGA ==

Namaskar,
What do Gandhism, pirate ships and Bin Laden have in common? How does Prout fit into the equation? Baba’s teachings neatly answers these questions and more.

THREE DEFECTIVE METHODS

In His teachings from Social Justice in Human Society part 1, Baba explains that whenever any society is exploited by vested interests like capitalists then in response the common people adopt one of three main avenues:
1. Appealing to human sentiment like Gandhism;
2. Applying brute force like communism;
3. Stealing and pillaging from the rich like Robin Hoods.

But none of the aforementioned avenues work; none of them are able to prevail against the capitalists.

#1 GANDHISM

Those appealing to Gandhism do not get success because those greedy capitalists are notoriously callous and remain unmoved by those humanistic appeals.

For instance:
(a) When those adherents of Gandhism plead, “Do not collect huge wealth which you cannot use”, then those ruling capitalists simply pay a deaf ear.
(b) Whose those Gandhi enthusiasts proclaim, “Share your wealth and feed the poor”, then those top capitalists merely look the other way.
(c) When those proponents of Gandhism say, “Build housing for the homeless”, then big corporate executives nod their head and then continue counting their net worth.
(d) When the followers of Gandhi demand, “After all are cared for then and only then can you think about your personal luxuries”, then the leading capitalists remain unmoved and continue to hoard huge wealth and extravagant personal amenities.

In short, capitalists simply ignore the humanistic appeals made by Gandhian activists. Such vaeshyas do not mend their ways.

Prout philosophy states, “No matter how much importance was given to the benevolence of the human mind by the Gandhian and Bhudan movements, or how saintly their propounders may have been, selfish and mean-minded people [capitalists] will never accept their principles.” (1)

The Gandhian theory can only be effective in some far-off dreamland, not in the hard realities of the world. Gandhism died while Gandhi was still alive; now only hypocrisy remains.

“The philosophy of Gandhi died before India got independence – it died long before Gandhi died.” (2)

Thus we see that the wealth disparity is only growing.

Poverty and slums are spreading fast across this earth as capitalists exponentially grow their wealth. There are more billionaires now than ever before, yet side by side large populations of people are homeless or living in the slums and shanty towns.

The slums of Rio de Janeiro, Hong Kong, Manila, Johannesburg, Mumbai, Buenos Aires, and Cairo are filled with hoards of people lacking the basic necessities like running water, toilets, sewage lines, and electricity yet in those very same cities a select slice of the population is living like kings and queens in ritzy apartments with grand luxuries. But it is not even countries like Brazil, China, Philippines, South Africa, India, Argentina & Egypt that suffer from this vast disparity of wealth.

The homeless problem throughout the US is notorious and growing phenomenon: “More than 630,000 Americans, equivalent to a city the size of Boston, are homeless, according the latest national estimate.” (13 April 2013)

Plus the homeless population is burgeoning throughout western Europe and especially in Paris.

Thus in places where capitalism is thriving (China, India etc) as well as in places where capitalism has long been established (USA & Europe), there are serious issues with the disparity of wealth. And in all such areas Gandhian appeals do not even begin to address the problems. Rather, capitalists blatantly disregard their appeals. Recently, billionaires in the US led by Warren Buffet also made appeals for other billionaires to donate money after they die, but but those appeals have mostly “fallen on deaf ears.”

So the ways of Gandhism do not work. The capitalists never give in to such demands.

#2 COMMUNISM

Those resorting to the brute force of communism do not get success with those capitalists either because they are unable to root out the seed of capitalism – they are unable to goad the mind in a proper moral or spiritual manner. Theirs is also a materialistic approach and the result is either the greed of individual or state capitalism.

Prout philosophy states, “Those who aspire to establish communistic systems either through legal methods or at bayonet point without changing the hearts of the people, without implementing development programmes and without introducing moral and ideological education to reform people’s bad habits, are also bound to fail.” (3)

The communist leaders themselves are very wealthy. Actually there is not much difference – from an economic perspective – between communism and capitalism.

Prout philosophy states, “Capitalism and communism are fruits of the same variety.” (4)

Communism is merely state capitalism where the government hoards all the money & the people are very poor; and capitalism means private ownership that creates a huge disparity of wealth between the economically elite and the common people. Thus, both harbor the safe defective mind-set: I.e. materialism.

Nowadays, we see that communism has basically failed. So the former communist nations are are aggressively pursuing capitalism. Some of the top capitalist countries are India, China, and Russia. In such places there is no safety net. There are no governmental programs to help the poor. Those without jobs, food, housing and medical care are basically left to struggle on their own or die. Yet in those same places the number of billionaires is increasing everyday.

In places like the US and Europe there is a bit of a safety net. The laborers fight capitalists, and, in turn, there are governmental services and subsidies for the poor etc. But in China and India where the common people have no such unity or power, capitalism is swallowing all.

Even then, it had to be admitted that the mere pittance given to the poor in the US is not enough to right the wrongs or quell the situation. So that also is not the answer. This just leads to a society of beggars where the poor have barely enough to survive and the rich continue to hoard huge wealth without restrictions. This leads to a static society based on indolence and inertness. What is needed is the development of cooperatives where the wealth is rationally distributed among all members, but this communism fails to do.

Here below is the response to the US and other countries that set-up social programs offer small monies to the poor, thus ensuring they remain impoverished.

“It is true that in Great Britain some of the minimum requirements of life are being provided to the people, but how great the difference is between rich and poor! Clearly their social system is capitalistic. The exploited and disgruntled people are given a small amount of sympathy to appease them. They are given a small taste of the dainties and delicacies, but their stomachs are never full.” (5)

So the safety-net set-up by capitalistic nations does not solve the problem. And with regards to communism, we can conclude that communism failed to change the psychic pablum of the people and leaders. Instead of fighting or correcting capitalism, they themselves became capitalists.

#3 ROBIN HOODS

This bring us to the third and final defective methodology outlined in this letter: Robin Hoods. For those those not aware – in a phrase – Robin Hood is one who loots from the rich and gives to the poor.

Prout philosophy states, “Those that used to think it pious to loot the rich and distribute the spoils among the poor. The Robin Hoods of that era thought that their methods alone could do away with the social disparity.” (6)

Such Robin Hoods think that by looting and pillaging they can bring social equality.

Prout philosophy states, “We have seen the advent of such Robin Hoods more or less in every country of the world. But this does not lead to the solution of the problem…Capitalism cannot be destroyed merely by pillaging the capitalists, for robbery and plunder may deflate the bloated capital of the capitalists, but it cannot kill the potential of the seed of capitalism.” (7)

So these Robin Hoods too fall short of the mark. Capitalists are not swayed or changed by such looting. Rather such capitalists come up with greater ways of protecting their wealth – i.e. increased security.

Some examples of Robin Hoods that we’ve seen in the recent and distant past include:

(A) Inner city riots such as the outbreak in LA in 1992 where the poorer blacks scorched, burned and looted the city in the wake of the Rodney King decision. In that case the judge exonerated the white policeman for beating a black man, Rodney King. In turn, the people destroyed the city. Yet still capitalism thrives in LA.

(B) In centuries past and even as recent as this year, pirate ships around the world would loot passing vessels, especially the boats of the ultra wealthy.

(C) The street warfare of Paris in 2010 featured youths looting and destroying the property of the establishment. The violent youth uprising in London in 2012 led to the destruction of so much public and private property.

(D) In the late 1880’s in the US, horsemen would derail and loot luxury trains as they crossed the vast open spaces of the western US.

(D) And if you investigate, you will come across numerous examples of looters around the world.

With their subterfuge ways such Robin Hoods try hard to knock off the capitalists – as some communists also attempted – but in the end they are met with defeat – even death.

Prout philosophy states, “Violence only invites violence. So these blood sucking [capitalist] cannibals take recourse to yet bigger conspiracy in time to come and the half-witted robbers ultimately meet their destruction at the hands of such capitalists.” (HS-1)

Here again Baba reveals how such Robin Hoods get beat by the ruling capitalists.

Prout philosophy states, “The amount of punishment meted out to the [capitalist] bloodsuckers by the robbers falls far short of the mark when compared to what they themselves [the looters] got at the hands of these [capitalist] blood-suckers.” (8)

Thus in all such cases, the looters invariably meet their demise at the hands of such capitalists.

#3 ROBIN HOODS (Cont):

ENTER BIN LADEN

Now we come to the point of Bin Laden.

Although, the late Bin Laden and his al-Qaeda cells are commonly thought of as terrorists that want to destroy everything, but we have to think in this way.

al-Qaeda wants to attack the nucleus of the capitalist stronghold and destroy them in order to retrieve the wealth and re-distribute it amongst all Muslims. That is their philosophy.

They see that the Middle East gains tremendous petroleum profits and the the kings of those Arab nations maintain close ties with the US. In return the US gives those Arab royal families power, prestige, respect, as well as weapons to suppress the public.

Those close to the royal families are extremely rich while the common people and youths in those Arab nations are very poor – in spite of the huge petroleum wealth. Such terrorists like Bin Laden want to capture the power by killing the enemies (i.e. capitalists), introducing Muslim social law, and redistributing the wealth among all. This is their endeavour.

As a whole then, as per Prout’s definition, they are also a type of Robin Hood. Such Robin Hoods try to destroy capitalists. And in this particular case those capitalists are both (a) the Arab royal families and (b) the US leaders and entrepreneurs. Indeed the Arab royalty controls huge wealth and that contravenes Islamic law which states that the wealthy are wretched.

Extremist groups like al-Qaeda aim to use violence and force to destroy the capitalists and capture their wealth, and the nredistribute those riches among common Muslims.

How far al-Qaeda will get success is yet to be seen, but that is their approach. However, as Prout philosophy points out, ultimately the firepower of those capitalist forces is more than al-Qaeda can handle.

Prout philosophy states, “Violence only invites violence. So these blood sucking [capitalist] cannibals take recourse to yet bigger conspiracy in time to come and the half-witted robbers ultimately meet their destruction at the hands of such capitalists.” (9)

Thus, according to the teachings of Prout, such terrorist cells meet their defeat at the hands of those capitalists, just as happens with all the other kinds of Robin Hoods. And indeed, in the past few years we have all witnessed the killing of so many top al-Qaeda leaders, including assassination of Bin Laden. Plus, just yesterday the #2 al-Qaeda commander in Pakistan was killed by a US drone strike.

So we can see that this Robin Hood technique also fails to end capitalist exploitation.

THE ANSWER IS PROUT

When Gandhism, communism, and the ways of those Robin Hoods all fail, then what is the proper approach to root out capitalism.

Prout philosophy states, “Those who lack a constructive ideology will never be capable of destroying capitalism, even if they speak sweet words, use threats, or create circumstantial pressure.” (10)

The only way to win the war against capitalists is to educate the common people about the ills of capitalist economic exploitation. This brings a collective rise in consciousness where people stand up to such capitalist exploiters. Thus we see the rise of vikśubdha shúdras, or the awakened masses, who are ready to bring revolution forward.

In this case the masses are fortified with the teachings of Prout: They understand they are being exploited and have a rational approach for moving ahead.

In Prout our aim is to bring about the all-round welfare of humanity where through circumstantial pressure people adopt the path of psychic expansion and spirituality. Then all their energy will not be spent on accumulating more and more physical wealth.

Prout philosophy states, “Our approach should be to adopt a constructive ideal, and we should wage a ceaseless and pactless struggle against all anti-human and antisocial factors. We are to fight capitalism and not the capitalists. We are to wipe out this ism from human society because this ism is paralysing humanity. The capitalists are suffering from a sort of mental ailment, and it is our foremost duty to radically cure them by diverting their physical thirst towards psychic and spiritual pursuits.” (11)

One of the key operative lines in the above teaching is: “fight capitalism and not the capitalists.”

Thus the Proutistic method is to combat the diseased mentality of capitalism and not engage in a war with capitalists. Rather those capitalists are to be educated about the ills of capitalism. They are to be taught that the human mind has infinite desires and that finite material wealth can never satisfy human longing. Side by side, while this education is going on, critical pressure and stipulations need to be implemented that keep people from hoarding wealth; rather wealth is to be rationally distributed.

So the Proutistic method aims to defeat the “ism” of capitalism and not the capitalists per se. That is the road to victory.

But this fact is lost upon Gandhism, communism, and Robin Hoods. The proponents of Gandhism simply make gentle appeals to capitalists without addressing the central problem of capitalism; the communists themselves adopt a materialistic, hoarding psychology similar to capitalism; and the Robin Hoods engage in warfare against the capitalists, but not capitalism. And in this fight they will lose as capitalists invest more and more funds into creating weapons for defeating such Robin Hoods. At present, capitalists hire soldiers who sit in the safety of isolated rooms and carry out drone strikes around the globe that systematically destroy those Robin Hoods. That is how the #2 commander of al-Qaeda in Pakistan was eliminated yesterday – and verily such attacks are going on always.

So all three – Gandhism, communism, and Robin Hoods – fail to rise to the challenge. Their defective approaches fail to derail the train of capitalism.

Thus, only Proutistic teachings are the way for eliminating capitalism and bringing forth a new human society. And this is done by rationally monitoring the accumulation of wealth and forcibly goading the minds of those capitalists towards the psychic and spiritual realms.

MORE WHY HUMAN APPEALS DO NOT WORK

Here below Prout philosophy explains very clearly and in more detail why those adopting Gandhian measures can never gain success in fighting the capitalists.

“Nothing would be better, if it were possible, than the eradication of capitalism by friendly persuasion and humanistic appeals. In that case the peace of the greater human family would not be much disturbed. But can it be guaranteed that everyone will respond to this approach? Some people may say that a day will come when, as a result of repeatedly listening to such appeals and gradually imbibing them over a long time, as well as through proper mental and spiritual education, good sense will prevail among the exploiters. This argument is very pleasant to hear. Such attempts are not reprehensible. But is it practicable to wait indefinitely for good sense to prevail among the exploiters? By then the exploited mass will have given up the ghost! Though the humanistic approach works in some cases, in most instances it does not produce any result; and even where it does work, it takes a very long time. So, wherever necessary, capitalism must be forced to abandon its ferocious hunger by taking strong measures.” (12)

ONLY PROUT IS THE SOLUTION

Prout philosophy states, “Both capitalism and communism have failed to provide the proper ideological inspiration and desideratum to human beings. In the interests of the welfare of humanity, these systems should be replaced. PROUT is against the exploitation by capitalism and the false dogma of communism as both are detrimental to the all-round progress of human beings.” (13)

Prout philosophy states, “PROUT is the panacea for the integrated progress of human society. It aims to bring about equilibrium and equipoise in all aspects of socio-economic life through totally restructuring economics. Without PROUT, socio-economic emancipation will remain a utopian dream. Only PROUT can save the world.” (14)

Namaskar,
In Him,
Candra Shekhar

REFERENCES:
1. Human Society – 1
2. Proutist Economics
3. Human Society – 1
4. Prout Nutshell-16, Decentralized Economy – 2
5. Human Society, The Vipra Age
6. HS-1, ’87 Edn, p.45
7. HS-1
8. HS-1, p. 45
9. HS-1
10. Problems of the Day, Point #3
11. Discourses on Prout
12. Problems of the Day, Point #2
13. Prout Nutshell – 15, The Existential Value of Ideology
14. AFPS-9, Economic Dynamics

“Toma’ri deoya’ pra’n’e, toma’ri deoya’ mane…” (PS 3624)

Purport:

O’ Parama Purusa, You are the Giver of Life. This very existence of mine has been bestowed upon me by You. This very mind of mine has been given to me by You. Now by Your grace, my whole mind and heart, which have been given to me by You, are focused solely on Your meditation – ideating on You. O’ my Lord, You are my Goal and my sadhana revolves around You. I am thinking only about You. By Your grace I understand that everything belongs to You. Except You, nothing exists. You are everything.

O’ Supreme Entity, I love You so much; I am crying for You; I have so much longing for You. I want that You should come close to me – in my sadhana, in my dhyana. Besides You there is no one who is mine. I do not have anyone. But You are not coming close. Why do You remain far away, O’ Heartless One. Why do You remain forgetful of me. Why are You not coming near and instead going to some far distant place. O’ Parama Purusa, please come close; those things which I have kept in the casket of the inner core of my heart I want to whisper in Your ear. And among them, one of them is the intense desire to get You. I have so many intimate things to tell You. I have so many thoughts to share with You. My only request is that I should get You. Please be gracious.

O’ Parama Purusa Baba, due to my crude mind, for ages and ages I remained oblivious about You. I was not keeping You in my mind. Baba, I do not know how long it has been that I have forgotten You. During that time, I just danced in the rhythm of this crude material world. I was just infatuated, intoxicated, and engrossed with the mundane allurements of the relative sphere. O’ my Dearmost, today You have graced me and made me understand that I am only Yours. By Your infinite compassion, all my thoughts, plans, programs, aspirations, sorrows, happiness, desires – everything revolves only around You. Baba, You are my Polestar; You are my everything, I surrender at Your lotus feet…

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Baba

This entire posting is composed of 2 parts:
(1) Posting: Watch Out Your Jagrti, MU, AMPS Land May Be in Process to be Sold #1;
(2) Prabhat Samgiita #2278.

WATCH OUT YOUR JAGRTI, MU, OR AMPS LAND

MAY BE IN PROCESS TO BE SOLD

~ PART 1 ~

Note: You must read this as this contains local news of your area.

Namaskar,
There are many places where our Ananda Marga jagrtis, Baba Quarters, and land holdings are being sold and in queue to be sold. Let us discuss and examine the pros and cons of this approach – and give some news as well.

HOW WE ACQUIRE LAND

In general, our Marga gets new land parcels in these following ways:

a. Donation of land by margiis;
b. Donation of land by non-margiis;
c. Donation of land by government;
d. Financial donation by margiis for purchasing land;
e. Financial donation by non-margiis for purchasing land; and,
f. Land capture, i.e. in certain parts of the world if an organisation starts using unused government land for their social service work, then the government often passes ownership of that land to that organisation. This happens in India and elsewhere too.

GOOD DEED OF RECURRING NATURE

In all these cases, there is a clear-cut goal and allotted purpose for the land; the land was not just meant to be sold.

Irrespective of the way in which the organisation gets that land, donors feel that the land they are donating should be used for social service projects. That is their motive for donating the land.

“Indirect virtue is acquired when one’s service has a recurring effect, such as service to the society, planting trees, etc. If banyan trees are planted beside a hot and dusty road they will
continue to give shelter to weary travellers for one thousand to two thousand years. Virtue acquired in this way is indirect virtue.” (1)

The general feeling is that people want to be involved in a social service project that is of a recurring nature, like land donation – in order to get virtue. Non-margiis often do like this.The person who donated the land cannot continue to get virtue if the land they donated gets sold. Indeed that is betrayal.

So they want pious social service work to be done on that land – on an ongoing basis. By this way they will get virtue.

Indeed even mahapatakiis (great sinners) may get moksa by this way.

Baba has written that if even the worst sinner becomes involved in recurring welfare activities, then all their bad samskaras can be requited. So giving land for social service work falls in that type of good deed of recurring nature.

In contrast, if at the time of donation they think that the land they are donating will be sold as part of a business transaction then they will not donate it in the first place. They are giving the land not for a business transaction but for social service.

MARGIIS FINANCIAL HARDSHIP

Local margiis pay money to register donated land. In India there is a registration fee and in other countries there is a tax. In both cases, local margiis carefully save money from their limited family budget to donate towards this registration cost. In our Marga, it is not the ultra-rich who donate land, but rather it is hard-working common folk who donate land. And they face real hardship in order to get the land registered. In India, the registry fee is 8% of the total cost of the land. That is a high price to pay. But margiis and sympathizers will pay it because they wish to do social service.

However, if they have any doubt that the land will be sold or used as part of a business scheme, then they will never undergo such financial hardship to register and donate land.

DONORS’ SENTIMENTAL ATTACHMENT TO LAND

Land donors, be they margiis or sympathizers, are always very attached to the land which they are giving – it is like a part of their heart. Baba says the following about their deep attachment to land.

“Among all the attachments human beings suffer from, attachment to land is one of the strongest. Out of sympathy farmers can donate large amounts of produce without hesitation, but they will feel tremendous pain if they are asked to donate a few square metres of land. If they have to donate land to somebody, farmers feel that their ribs will break because of the pain in their hearts. Those who donate land do so for three reasons – to save the major part of their land, for a high humanitarian cause or out of spiritual inspiration.” (2)

Thus even when margiis & sympathizers donate land to our Marga they do not do so for someone to sell that land and then misuse the money – like some of our Dadas do. Rather people donate land with a high ideal in mind – to serve humanity. That is what motivates them to give that which they so greatly treasure.

They donate the land because it is for Ba’ba’s mission. They donate their land with the great hope that this will be useful for Ananda Marga social service work and that their offering of land will please Baba.

Where there is no land donor, margiis save money for months & year to buy a piece of land with that same motive and hope.

PROJECT IS SECURED BY LOCAL HELP:

MARGIIS AND NON-MARGIIS

In any place where we have land, jagrti or a social service project then, especially in India, that land or project is secured by local help – margiis & non-margiis. These properties are not constructed or purchased with monetary help from Centre. The local bodies pay everything.

It is not like Christian missionaries where local people pay nothing and their global national or global church headquarters or governing boards pay everything. That is the way the Christian church operates in poorer countries. So, for instance, in Zimbabwe the local people may not mind if their church land is sold because they were not involved in acquiring land in the first place.

But that is not the way it works in Ananda Marga.

In AM, in most circumstances Centre does not give one penny for such locally donated properties, i.e. for smaller projects. Rather margiis and non-margiis are emotionally and financially involved with that property. Those sitting distance have no idea how emotionally attached the local people are to that land.

Indeed, Centre has no role. Local margiis and local posted Wts are the ones who make every effort for the land and development thereof.

All land registration is done in the name of the General Secretary just because of the organizational system; it does not mean that GS Dada has any role in purchasing the land.

SALE RUINS REPUTATION OF ANANDA MARGA

Any place where donated land is sold makes for one negative trend of recurring nature. For instance, if a jagrti is sold as a business maneuver then the surrounding population will always think that margiis are fake and have nothing to do with social service. The locals will think that, “We donated the land and they sold it and misused the money.”

That gives one negative trend where in future no one will want to give land to AM as they will have read in the newspaper or heard stories that we are not really service-minded. People will make jokes and ridicule us that, “They sold donated land and kept the money. Never trust these people.” These types of stories will get published by enemies. This will create harm – not just in that place, but all over. Word will spread how, “I have seen where I donated money and now that land is sold and the money is gone. these are fake people do not trust them.”

Plus future historians will investigate and report how Ananda Margiis wrongly sold donated lands. They will dig up old newspapers and get the facts how a jagrti was donated by Mr So and So and inaugurated on such and such date. But they will see how that jagrti is now gone having been sold to some entrepreneur or capitalist for their business ventures. All this as well as other accounts such historians will publish this in their book.

By seeing all this new persons will not like to join they will think we are preaching and teaching lofty ideals but inside we are hollow. Miscues and shady land dealings will damage the image of AM in a
recurring way for a long time to come. And indeed that is what we see happening right now. This will deter and scare off future philanthropic donors. You will never hear in India how a church, mosque or temple is sold.

That is why Baba warns us against those Dadas involved in selling off AM land as it will have an ongoing, recurring negative effect.

“This maha’pa’taka is also atipa’taka, but the difference is that its effect is of recurring nature. Suppose a corrupt businessman uses papaya seeds [in the black pepper] – he invents a [new kind] of adulteration – papaya seeds. Now other businessmen will learn it from him, and the process will go on in recurring nature. So the particular businessman who invented this art is a maha’pa’takii. That is, its effect will be of recurring nature. It will go on forever.” (3)

So those selling AM land fall in maha’pa’takii group because after them some other Dadas will follow their negative example and sell more land and property etc.

Furthermore, any organisation that thinks it will grow and last into the future then they will keep all their holdings thinking that people will come and join and run those projects etc. Only those organisations that are on their deathbed sell their land and properties. The entire public understands this. It is just like if a monarchy is in disrepair or if a rich business family is losing its stature then they will sell off their assets because they have no other means. And in that way they will ultimately sell off everything.

So selling land has serious repercussions. It is a layered, complex scenario that bleeds in so many ways with unexpected consequences for a long time to come.

What is going on now in AM – this shrinking and destruction – was going on in Prabash Tiirtha, back in the days of the Vrishni house after Lord Krsna left. The drunken Yadava dynasty destroyed themselves. That is what is going on now in AM, unfortunately. We should not watch helplessly.

OUR BOUNDEN DUTY

That is why it is the duty of each and every margii, wt, acarya, and all those who love Baba to not allow AM land, property and jagrtis to be sold. That will create a negative situation for long time to come. Other greedy and manipulative people will learn what certain Dadas are doing and will cheat more.

INCIDENT FROM BETTIAH

In Bettiah, one non-margii donated land near a railway station, and the land was vacant and unused for long time. So the donor filed one court case to get it back because the land was not used for the stated purpose. His grandchildren demanded it back. Attorneys told local margiis and Wts to start something otherwise “you will lose the land.” Immediately they started a children’s home there and ultimately, that became our Didi’s jagrti.

SELLING LAND: BETRAYAL LEADS TO MISTRUST

From the above story we can easily understand that those who donate land keep sharp eyes to ensure that their land is properly used. They write this in their memoirs and family stories. Countless non-margiis have donated land and buildings thinking that their own personal family will get ongoing virtue for the philanthropic work happening on that land.

Selling it then is betrayal and leads to mistrust. And indeed those who gave the land will follow-up and find out what is going on. In turn, local margiis will be shamed; it will be difficult to face the public.

Plus when people find one fault with us then they will blame Baba as well.

For all these reasons and more this is a slippery slope and going in a negative direction. For any reason we should never do such heinous work.

NEGATIVE SAMSKARA

We have seen that if anyone starts selling off their estate they become a beggar. So many times this happens. Likewise if any organisation sells off their assets and properties, they get reduced to zero. That is why any publicly supported organisation will never sell their property. Even if it is unused for long time they will always keep it.

In India there are hundreds of thousands of churches and mosques that are unused but they do not sell them as they think times will change and they will recruit someone to manage those buildings.

Unfortunately, now in AM some Dadas are selling our active jagrtis and schools. They are selling such properties to raise money for their group clash and court cases. This is the sinful injustice that is going on.

Such Dadas try to convince margiis of their fateful logic but they themselves cannot see truth – they cannot see their sins – because their mind is in rasatala.

“The seventh hell is rasa’tala, the very crudest of all stages of existence. Obviously in that state human beings are no longer human beings: their minds, their intellects are reduced to extreme crudity, a stage of no return. Similarly when people start becoming degraded, a stage comes when they can no longer elevate themselves; rasa’tala is such a state.” (4)

THE ROLE OF DEVOTION

With deep devotion and strong emotion, margiis donate land to Baba so in that way AMPS is the worldly custodian of land, but is not the owner. Margiis feel that everything belongs to Parama Purusa.

Indeed, Ba’ba’ is the real owner because devotees gave to Baba.

MORE ARTICLES COMING

In the next we will the name various lands & jagrtis that are in process of getting sold. If you have news about what is happening in your area, please tell. In this atmosphere it is not clear which jagrti will be sold next – anything can happen. Many are in use are under contract to be sold. It is not just that empty or unused buildings are sold. So beware.

Remember we are dealing with groupists who lust after the power and control for their faction. They are veritable politicians; we cannot run away from this situation. We must be vigilant.

“For the selfish and hypocrites, politics is the best instrument to achieve their selfish ends; hence when dealing in politics proceed very cautiously and with sharp eyes all round.” (5)

Namaskar,
In Him,
Devavrata

REFERENCES:
1. Ananda Vacanamrtam, Part 8
2. Prout Nutshell-14, “Cooperative Production”
3. Ananda Vacanamrtam-31, “Sinners and Their Rectification”
4. AMIWL-11
5. Caryacarya-2

Prabhat Samgiita #2278

“Ka’che ese bha’labese more tumi gecho ye bhule…” (P.S. 2278)

Purport:

O’ Parama Purusa, You might have forgotten how in the past You came close to me in an intimate way and showered Your love. That time I did not call You, nor did I do sadhana or any type of penance to get You; just You showered Your grace by coming to me. Only by Your grace You came.

O’ Divine Entity, whether I like or not, whether I care or not, still You go on pulling my heart in Your longing. By Your grace and by Your loving care and by the discipline, You always make me better and better so that I cannot fall onto the wrong path. O’ Parama Purusa Baba, O’ my Lord, please never be vimukh [1] ; and please never be virup [1]. Please do not allow me to crush all my desires and longings.

Baba, in my heart I always feel that my life, my prana, is just Your gift. This also I understand that You love me so much. You have graciously made me understand that externally You are tough. Because when I do something wrong in life I have to suffer the consequences. That is Your way of disciplining me. In that way I get a lesson. And all this You do for my welfare. At the same time I understand that internally You are very soft, incomparable – and always loving. You always arouse the feeling of love in my heart towards You.

O’ Parama Purusa Baba, please always be ever-gracious so that I cannot forget You. You have done so much for me…

END NOTES FOR PRABHAT SAMGIITA #2778:

(1) Vimukh and Virup: In Nama’mi Krsna Sundaram Baba explains the meaning of these two terms. Vimukh means to displease the Lord to such a degree that He completely turns Himself away from you. And virup means to make Him furious with you. Although both are bad, of the two, Virup is comparatively better because then at least one is still receiving Guru’s guideline and attention. Whereas if He is vimukha, then He is no longer even recognising you. So that is a terrible position and one should never behave in such a way as to make Him vimukh. For more about this see Namami Krsnasundarm, discourse #1.

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Baba

This entire posting is composed of 3 parts:(1) Posting: My Notes From Baba’s Museum: Dioramas;
(2) Point of Information: Mosquito: How Gods And Goddesses Are Created;
(3) Prabhat Samgiita #3287;

== MY NOTES FROM BABA’S MUSEUM: DIORAMAS ==

Namaskar,
Most are aware about the magnificent paintings of Lord Shiva and elaborate dioramas of Lord Krsna which Baba has bestowed upon our Ananda Marga society. In particular, this letter focuses on the making and significance of the dioramas depicting Lord Krsna’s life.

Note: For those who may not be aware, dioramas are miniature sculptures that represent an entire scene and this whole artistic yet life-like creation is set inside a glass encasement and put on display.

VARIOUS VISITS TO BABA’S QUARTERS

Like many margiis, by Baba’s divine grace, I got numerous opportunities to visit Madhu Malainca – i.e. Baba’s Quarters in Lake Gardens. On several occasions I was there for gardening projects and other callings etc. While on site at the Baba’s Quarters, there were many things I saw those days – some I understood and some not.

Generally though I did not like to ask any questions. Mostly I thought that, ‘According to His liking Baba will explain or not explain; and whichever way He chooses that will be perfect.’ So like this many of the visits passed by His grace.

HOW THE DIORAMAS WERE MADE

Those dioramas about Lord Krsna are very special and that Baba Himself ordered them to be hand-crafted.

Baba had called & paid the top, expert sculptors, artists, and craftsmen of Kolkata and described to them in great detail how they were to make these dramatic dioramas. Baba gave them very elaborate instructions and monitored their progress up to the very last detail. In that way, under Baba’s meticulous direction, those dioramas were made by the finest artisans of Kolkata. Altogether it was a massive project as there were numerous casings of dioramas – each specially designed and hand-crafted with tremendous attention to detail.

WHY WERE THEY MADE

In brief, we can say that there are two fundamental reasons why the dioramas were made.

First, Baba has used the dioramas to clarify existing misunderstandings. Specifically, the various religions of the world are filled with dogmas which have led to exploitation, suffering, and stagnation. Not only that, such religions have created a plethora of gods and goddesses – that are numerous and contradictory in nature. The common person does not know what to believe. In His many discourses, especially in His books Namah Shivaya Shantaya and Namami Krsnasundaram, as well as in His dioramas etc, Baba has uncovered these myths and given the real history and dharmic meaning. And verily we see that many of the dioramas clarify half-truths and dogmas propagated by certain religious bodies.

Second, Baba made these dioramas because He wants to get His message and teachings to people through various media. Not everyone reads literary essays; not everyone attends dharmic seminars, especially children & young kids. People learn in different ways. The dioramas are an avenue to present dharmic teachings through a visual display. With a relatively quick look, a person can get the basic meaning of what is going on. But to understand it more deeply, study and critical evaluation is needed. If, however, one is already aware of those related teachings, then the dioramas serve as a quick reference and reminder to the key idea. Thus the dioramas are a way to convey knowledge. Actually, such visual presentations create a deeper imprint in one’s memory as people often organise their thoughts and memories with images, not words.

Nowadays, the various news agencies use diverse media: the written word, television, radio, blogs, videos, podcasts etc. By these avenues, they get their message out to a wide audience. Similarly, one of the medias which Baba has chosen for delivering His message is sculpture in the form of these dioramas.

So these are two fundamental reasons why Baba commissioned artists to create these dioramas.

Following is a description of Diorama #4 for everyone’s knowledge and understanding.

THE ELABORATE SCENE DEPICTED IN DIORAMA #4

Diorama #4 is so very dramatic. The scene takes place inside one hall of Krsna’s uncle’s house. Three female attendants and a male guard are standing around completely shocked. And the lady of the house is also present. And they are all astonished by one tremendous event. Because there sprawled out on the middle of the floor is one gigantic demonic female monster. She has huge fangs, long claws, over-sized arms, wild eye balls, dinosaur-like feet, and so many other nasty qualities. And this female demon is quite enraged – on her death bed. She is lying on her back with her chest exposed and there on one of her breasts is the baby Krsna.

By the entire scene one can understand that this is the famous moment which Baba has recounted numerous times where the evil secret agent Putana put poison on her breast in an attempt to kill the baby Krsna. But Krsna being well aware of Putana’s evil ways had to save Himself so He bit into her breast thus making the poison go into Putana’s blood – thereby killing the female spy Putana.

EVIL SCARY MONSTER

So what is the righteous reason behind Baba’s depiction in Diorama #4 where He presents one woman, Putana, as one evil, scary monster.

In reality, Putana was an intelligence agent (undercover spy) so surely she looked like a motherly lady. Because if really Putana looked like a monster then none of Krsna’s family members would have allowed her to go near the tender young baby Krsna. To be effective, spies always must fit in naturally and be able to perfectly play the needed role. As a top-calibre spy, certainly in real life Putana looked like a caring, loving mother etc. In His diorama, Baba designed the image of Putana in a way that clearly reflects her standard of mind and intent.

In each and every art form or media of creative expression, the artist has a special technique for presenting their subject. In literature, a writer can directly state, “Putana was an evil-minded and demonic lady.” And by this way the reader will understand. Similarly, a painter has their special technique – through the use of colours and facial expressions etc – for expressing that Putana was a bad and nasty lady. In that same manner, Baba ordered the sculptor of this diorama employed visual effects to present the idea that Putana was a demonic creature whose sole intention was to murder Lord Krsna. That is why Putana was sculpted with fangs and claws etc. This was Baba’s artistic way of conveying His dharmic message about the demonic-minded Putana.

SHINING THE SPOTLIGHT ON DHARMA

Here the main point is Baba is teaching everyone where dharma lies. That is the secret behind the presentation of all His dioramas – and certainly diorama #4 as well. Because Baba wants to teach sadhakas the truth that Putana is an evil being and that Krsna was perfectly justified in killing her in self-defense. And the best way to capture this is to present Putana as some demonic character. This art form was used to clearly and graphically portray her mental state and depraved actions.

By this way everyone will understand that Putana is some horrid creature. Otherwise if Putana was displayed in her actual physical appearance, then after seeing the normal figurine of Putana, ordinary people will not be able to understand the nature her deeds. When in fact Putana really was a wretched creature.

“[Putana] took a different path, the negative path – they [Putana and other intelligence personnel] wanted to destroy the very nucleus of the universe, Lord Krs’n’a, the greatest treasure of humanity.” (1)

Thus Putana’s entire character was very black – negative and evil-minded. From start to finish she was dastardly. That was her inner nastiness; she was an enemy of dharma. So to depict her in a befitting way Baba has chosen to apply demoniacal traits to her physical body. And by that way everyone – even children – will reach the dharmic conclusion that Putana was one scary figure who got the negative death that she deserved. By this way no innocent observer will mistakenly sympathize with Putana. Rather all will be pulled forward on the path of dharma; and the enemies of dharma will be exposed naked. That is the beauty of Baba’s dioramas about Lord Krsna. Such clairvoyant depictions put a spotlight on the path of dharma for everyone to follow.

USING CLAWS AND FANGS

By this entire scene Baba is also paving the way for how we are to move ahead. He has created one pathway for us all to follow. Because during His advent He has not at all depicted His own greatness; rather He has explained Lord Krsna and Lord Shiva through His comprehensive books – Namah Shivaya Shantaya & Namami Krsna Sundaram – and by these dioramas etc. But about His own Self and His own life experiences, Baba has not said much. That He has graciously left for us to do. Thus Baba has bestowed that honour on His devotees and He has shown us how to spread the grandeur of Parama Purusa in the right way.

So just as He has done in those dioramas, we should also apply all the artistic, theatrical, and literary talents of the humanity to highlight His greatness and at the same time employ those same talents to reveal the nastiness of those who opposed dharma. So when we present the life history of Shrii Shrii Anandamurti ji we should honor Him and reveal the sinister intentions those who tried to hurt and defame dharma – such as Indira Gandhi, Jytoi Basu etc. Our writers and artists must depict despotic rulers like Indira Gandhi in the darkest way possible – using claws and fangs etc. By this way it will be perfectly clear to one and all that Indira Gandhi was wretched and negative like Satan. Because those who oppose dharma are enemies of the humanity.

This is the dynamic task which Baba has shown us how to do. And by this way we can glorify dharma and guide the humanity where dharma lies. So on this point – like so many others – we should follow His all-knowing example.

SHE WAS A MEMBER OF THE INTELLIGENCE DEPT

Here below is Baba’s dharmic description of this monumental and historical event which ultimately was depicted in Diorama #4. By Baba’s below analysis we can easily understand that Putana was one evil woman.

“Why did the child Krs’n’a kill Putana? She was a member of the intelligence department…Putana was one such female intelligence agent employed by [the demonic] Kansa, king of Mathura… Krs’n’a did not plan to go to them and kill them, but He was obliged to strike back in self-defense when they made an attempt on His life. He could easily have killed Pu’tana’ Ra’ks’asii with his occult powers, but He did not. Putana attempted to suckle Krs’n’a after applying poison to her breast, but Krs’n’a bit her breast sharply, and the poison got into her bloodstream, and she died. Even nucleus of the universe, Lord Krs’n’a, the greatest treasure of humanity. Vraja Krs’n’a had to kill them as a last resort. He did not kill them for the sake of killing, but to counteract their evil tendency to destroy human solidarity.” (2)

Similarly Diorama #4 represents the exact same dharmic idea that the demonic woman Putana who tried to murder the baby Krsna was a completely horrible person. And by depicting her as one enraged demon then everyone can understand that indeed this lady is negative. And that it was needed for Krsna to kill her – because of her bad deeds.

And we A’nanda Ma’rgiis should do the same for Baba by glorifying His divine advent and presenting His nefarious opponents like Indira Gandhi as beastly monsters. Then even simple people can easily recognize the dastardliness of Indira Gandhi as well as understand & appreciate Baba’s greatness and glory.

MERELY THE EXPRESSION OF MEAN PROPENSITIES

“When the movement is towards the sentient force, that is, when the mutative force overpowers the static force and the sentient force overpowers the mutative force, in that case the psychic movement is called psycho-spiritual. This type of movement gives birth to true art and science; whereas that knowledge which creates numerous obstacles and problems for the human society is not at all wisdom, but merely the expression of mean propensities of mind. When nothing great is created, then cheap sentiments emerge for low-grade art, literature, architecture, sculpture.” (3)

PARASITIC WEEDS OF IMMATURE EXPRESSION

“The human mind has two main functions: thinking and recollecting. The human being is predominantly a mental being. So the greatness and excellence of human beings lies in their thinking capacity, intellectual subtlety and brilliance, and wisdom. Human beings, in the process of expressing their creative faculties, externalize the colourful and varied ideas of their psychic world in a variety of ways: on canvas with colours and brushes, in poetry and literature with the strokes of their pens, and in sculpture with the subtle use of hammers and chisels. Their philosophical ideas, their scientific observations and experiments, and the study and analysis of various branches of knowledge are exclusively within the psychic preserve of the human mind, and have been honoured as the golden harvest of the psychic realm. But if there is a lack of pramá in the psychic sphere, then many omissional and commissional mistakes and defects are bound to enter into their art, architecture, literature, philosophy, science and other branches of human knowledge. Dance may lose its rhythm, painting may lack proportion, music may lose the harmony of its melody and rhythm, and in the various branches of literature there may be an overgrowth of the parasitic weeds of immature expression.” (4)

BRINGING THOUGHT OR IDEA INTO THE WORLD OF FORM

IS HIS ARTISTIC SÁDHANÁ

“Sculpture, which are considered to be the subtlest of all the arts, that we find the true expression of the wonderful aesthetic quality of the human mind. In the calm stillness of a painting or sculpture, everything has to be vividly expressed – laughter and tears, hopes and fears, gestures and language. Indeed, painting and sculpture beautifully bridge the gap between the mundane and the supramundane.”
“In painting and sculpture, as in drama, the question of naturalness or unnaturalness arises, and here, too, the same answer holds true: the mode of expression must be chosen to suit the sentiment expressed. In fact, to raise the question of naturalness or unnaturalness in painting is absolutely unfitting. At the time of giving physical expression to his or her mental image, the artist is not bound to reproduce a particular part of the body according to physiological science. Giving form to a thought or idea is what is important; the artist is not a teacher of physiology. Bringing thought or idea into the world of form is his or her artistic sádhaná.” (5)

SCULPTORS SHOULD BE GIVEN FULL FREEDOM OF EXPRESSION

ARTWORK SHOULD BE ACCESSIBLE TO THE PEOPLE

“Painting and sculpture, the two subtlest art forms, are the most lacking in popular encouragement and sympathy. It may be argued that in countries where idolatry is prevalent, sculptors have been able to preserve their art due to popular support, and the problem of their subsistence is thus being solved without government aid. Is this not, some say, the most significant sign of popular support? I cannot persuade myself, however, that the people of idolatrous countries are connoisseurs and patrons of sculpture. There is no doubt that the people of such countries buy images from the image-makers, but they do this due to the inspiration of their religion and not out of love for art. If love of art were their motivation, then they would certainly not throw those symbols of art into the water after worship. The situation is different where people buy images of metal, wood or stone to permanently establish a deity in their homes; but there, too, the buyer’s intention is not to encourage art. Although they pay some attention to the beauty and sweetness of the image, they do not give a free hand to the sculptor to create it as he or she wishes and the artists’ work remains confined within the boundaries of the religious eulogies to particular gods; they seldom have any opportunity to display their own original ideas. Hence the observation that the people of idolatrous countries patronize art by buying images is not correct – they only help to preserve a particular class of artists.”
“In order to encourage the art of sculpture, sculptors should be given full freedom as artists, or else their creations will be mere made-to-order, commonplace things. These artists should be free to sculpt images of human beings, animals, natural objects and all natural and unnatural events. Then, freely giving shape to new ideas, they will go on producing new gods every day, and the dhyána mantras of the gods will evolve around the products of their art. Then alone will art find its justification. The artists’ creations will not remain confined within the four walls of the temples, but will rather be in close contact with the common people in all spheres of social life. Statues, deities and other creations will attain a place in every field of life – in homes, drawing rooms, clubs, schools, parks, and indeed, everywhere. Sculpture must also be popularized by occasionally holding exhibitions.” (6)

MOULD THE IMAGE OF THE GODDESS AFTER THE IDEAL OF A HARLOT

“Keeping this refrain in mind, they must continue in their relentless effort to fight against the seemingly indomitable might of hundreds and thousands of obstacles which are deeply rooted in age-old superstitions that are firmly entrenched in petty selfishness. Their pens may break into pieces, their brushes may be compelled to draw only lines of water on the canvas, and their histrionic flows may end in mute protests, yet their efforts must continue unceasingly. Each of their petty defeats shall be strung together as pearls in the garland of victory.”
“When for age after age society spins in the murky eddies of evil and vice, when individual and collective knavery masquerades as intelligence, when hypocrisy, bribery and fraud are the yardsticks for measuring the ability to lead – it is then that the genuine followers of Bháratii [the goddess of learning] must struggle on in spite of constant humiliation. Only taunts and insults will be their fate. Those who are afraid of these insults are incapable of offering anything really lasting to humanity. How can people who lack moral strength, under whose feet the soil is not hard and strong, invite anyone in to a cool, refreshing shelter and impart happiness to them? It may be possible to drag oneself through life by sucking the blood of others like social parasites, but this will not bring fulfilment to either sáhityikas or their readers.”
“The artist or sáhityika who assumes the responsibility of leading humanity along the path to light from the caverns of darkness will have to heed the road signs on that path. It is not possible to guide others with mere cheap, superficial knowledge, like a half-baked pandit who reads a half-a-dozen books and then spouts a few mouthfuls of grandiloquence, and who has obtained a doctorate by plagiarizing others’ works. Rather it is necessary for the sáhityika or artist to have a keen and vigorous insight, without which all their endeavours will prove fruitless. Merely juggling words or depicting defects in society will not satisfy the hunger of the human mind – and such creations of art are indeed valueless for social progress as well. One must know the path, and one must also know how to move on it. If those who have not comprehended what the form of society will be, allow the trends of the past that have shaped the present to proceed unchecked, they can never lead society to the path of perfection. They will in fact thrust society into darkness in the name of social reform; they will encourage license in the name of freedom. Instead of modelling a woman after the ideal of a goddess, they will mould the image of the goddess after the ideal of a harlot.”
“Sáhityikas are epoch-makers and so they are the sages and seers of society. They cannot afford to forget their dignified calling even for a moment. They are the messengers of the mute masses, the guardians of society. Their slightest mistake may result in catastrophe, and even a small amount of caution may open up many new possibilities. So a person whose thought and expression is not restrained had better not meddle with the practice of art.” (7)

Namsakar,
At His lotus feet,
Chandramohan

REFERENCES:
1. Namami Krsnasundaram, Disc 19
2. Namami Krsnasundaram: Disc 19
3. A Few Problems Solved – 5, Heterogeneity in Aesthetics
4. A Few Problems Solved – 8, Pramá – 1 / Dynamic Equilibrium and Equipoise
5. A Few Problems Solved – 1, The Practice of Art and Literature
6. A Few Problems Solved – 1, The Practice of Art and Literature
7. A Few Problems Solved – 1, The Practice of Art and Literature

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.

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Mosquito: How Gods And Goddesses Are Created

In India, this is the typical way in which gods and goddesses are created. Wherever the masses are not well-educated then they are prone to superstition. And when superstition sprouts these types of gods and goddesses are created to resolve the issues and problems of the common people. This is the typical formula. All such gods and goddesses were created in this way: Durga, Sarasvata, Vishnu, Laksmii, Ram, Ganesh, Hanuman, Kali, Surya, Jagannath, etc.

“In many cases people are devoted to upadevatás out of fear and sometimes they are worshipped in the hopes of obtaining something. Banabibi [The Lady of the Forest] is there to save one from the grasp of the tiger. Besides her, there is Dakśińa Ráya; out of fear of cholera people worship Olái Cańd́ii; out of fear of smallpox they worship Shiitaládevii; out of fear of snakes, Manasá. These are all upadevatás. The women of a household will sometimes worship Lakśmii year-round to bring happiness in the family; Śet́erá as well as Suvacanii is worshipped in the ritual peace ceremony; Śaśt́hii and Niila are worshipped to bring welfare to one’s children; and out of fear of illness Shmashánkálii and Rakśekálii are worshipped. In Sanskrit they are all classified as upadevatás because they are not Parama Puruśa, the object of meditation in the spiritual world. Besides these, there are many other upadevatás such as Mangalacańd́ii, Áshánbibi, Satyapiira, etc. Upadevatás are also called folk [laokik] gods and goddesses. Some of them have dhyána mantras and some do not; some of them also have dhyána mantras in the local or state language and some do not have that either. In many cases the gods and goddesses of the Buddhist and Jain eras came or are coming to be worshipped as upadevatás in the post-Buddhist and post-Jain eras. Those spiritual aspirants who follow the paths of knowledge, action and devotion, of course, do not bow their heads to upadevatás. They practise the sádhaná of the singular Parama Puruśa.”
“Some people call ghosts upadevatás out of excessive fear, that is, they accept them as minor gods and goddesses lest they be angered by being called ghosts. In Sanskrit, however, the word upadevatá is not used to mean “ghost” – for ghosts the word apadevatá is used. Upa means “near” and apa means “just opposite”. Apadevatá means “one whose nature is just opposite to that of a god”.” (Shabda Cayanika-2, Discourse 9)

Here is an excerpt from a recent news article about what is going on in India. At present, in Jharkhand’s Bokaro district, there is an outbreak of malaria and mosquito-related diseases.

“Hundreds of suspected dengue [& malaria] cases have been reported in the district. The health department is yet to wake up. We have sought a shield from the ‘mosquito god’ and tried to appease it by…” (Times of India)

Here is a link to the full newspaper article…
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Prabhat Samgiita #3287″A’ka’she a’loke bhese ja’y tava mahima’ri katha’…” (PS 3287)

Puport:

O’ Parama Purusa, You are the most magnificent One. The tale of Your glory and grandeur is floating and permeating throughout each and every molecule of the vast, blue sky and in the effulgence – everywhere. O’ my Lord, Your story,
the story of the ever-present, Ancient One, is glittering in all the realms: in both bhuloka and duloka – in the physical and spiritual worlds. Baba, You are so gracious.

O’ Ancient, Divine One, You are eternally, ever-new. You are always, intrinsically with everyone – just like their vital force, just like their pra’na. You always remain present in my feeling, ideation, and intuition. For that reason this eternal longing of my heart is for You and You alone.

O’ Parama Purusa Baba, with the flow of effulgence You color my mind, and You are sitting in the depths of my ideation playing Your divine flute in the deep core of my heart. You are so compassionate: You do not neglect or overlook anyone. You graciously goad everyone towards divinity; You show everyone the path which leads to immortality.

O’ my Lord, O’ Baba, please shower Your causeless grace; I surrender at Your lotus feet…

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Baba

This entire posting is composed of 2 parts:
(1) Posting: Why Kevalam
(2) Prabhat Samgiita #702;

== WHY KEVALAM ==

Namaskar,
Our kiirtan mantra is highly unique: Each word has its particular and pointed meaning.

Even then, some may wonder about the greater significance of the term ‘kevalam’. Specifically, when Baba has selected only three words to comprise our entire kiirtan mantra, why has the term kevalam been chosen? What value does it have?

As Ananda Margiis, we should have a deep understanding of all Baba has given. Let’s together examine why He has included ‘kevalam’ in our kiirtan mantra, as well as why it is so important.

WHAT THE DOGMATIC RELIGIONS DO

Since their inception, all the dogmatic religions have taken to worshiping multiple personalities. Whether a semitic religion or an eastern one, they all fall prey to this approach.

In Islam, they worship both Allah and the prophet Muhammad. Christianity worships God and their prophet Jesus. And the Jews worship God and their prophet Moses. And then all three recognise the existence of Satan.

So their prayer or worship is not directed toward a single entity. They believe in multiple deities and even recognise the existence an all-powerful evil Satan that operates beyond God’s domain.

Eastern religions like Hinduism have their own set of issues in this regard.

In most Hindu kiirtans, there are at minimum two deities being praised. Those deities may be Radha & Krsna, Laksmii & Visnu, or Siita and Rama. Never is their kiirtan sung for only one god. And in their paintings also, if there is a picture of Krsna then Radha is also depicted.

Plus in typical Hindu puja worship, not just two or three, but dozens of deities are mentioned and worshiped. For instance, in Lord Krsna temples, always a multitude of other deities or idols are present. In Lord Shiva temples, there will always be Ganesh, Karitkeya, Nandi, Bhaerava, Visnu, Laksmii, Kalii, and Parvatii etc. One must offer sweets to all, do sastaunga pranam to all, and / or light incense to honor all.

BABA REJECTS THIS IDEA

However, Baba wholly rejects this notion that one should worship multiple gods or multiple personalities.

In Ananda Vacanamrtam, Baba recounts a humorous story of when He was watching one of His uncles perform puja. His uncle recited a shloka that contained the names of so many gods and goddesses The names were seemingly endless and Baba’s uncle faithfully recited them all. And then at the end of his puja, the uncle said, “If there is any deity whom I have failed to mention, please do not be angry, please accept my humble salutation…”

“A person whom I was very close to, a relative of mine, used to recite the following after taking bath: “Victory to mother Káli, victory, victory to Káli, victory to mother Káli of T́han T́haniá, victory to mother Káli of Dakśińeshvar, victory to Bábá Táraknáth, victory to Bábá Vaidyanath of Deoghar. O, Fathers! None of you should think that I am leaving out someone’s name.” After this he would say, “O, gods and goddesses, please forgive me if I have omitted any name inadvertently. Please assume that I have mentioned your name also.” Does this yield anything at all? One says “victory to mother Káli of Kálighát” and in the same breath one says “victory to mother Káli of T́han T́haniá.” It signifies that the mind is moving both towards Kálighát and T́han T́haniá. Can the mind become concentrated in this way? Certainly not.” (1)

Here Baba is showing us that no one should do puja in this defective manner. Our approach should be singular in nature – not two or three or ten or twenty.

That is why in so many discourses Baba has told the story of the great devotee Hanuman who would only repeat Ram’s name. Others would question Hanuman and ask him why he is not repeating any other name. Then Hanuman replied, “I know Rama and no one else. All other names are meaningless to me.”

Baba uses this story to show us that this is the proper approach. An aspirant should have pointed, singular approach on path of spirituality. The Goal should be singular in nature, otherwise a sadhaka cannot get success.

ONLY ONE…ONLY ONE

That is why in our Ananda Marga there is only one of everything. There is one God, one Guru, one Preceptor. We repeat one Ista Mantra. Sadhakas have one Guru Mantra. In each and every sphere of our practice there is one. That makes our spiritual approach pointed.

Similarly in our Ananda Marga kiirtan there is only one. There is Parama Purusa Baba. And to emphasize this crucial point the term, ‘kevalam’, meaning only, has been used.

Because up till now, every kiirtan and every religious approach has embraced multiple deities. Whether it be god and Jesus or Radha and Krsna, but that bifurcates the mind and leads people astray.

In Ananda Marga, we are blessed with a unique approach that is singular and pointed. To protect the sanctity of our kiirtan, the term ‘kevalam’ has been given to ensure that under no circumstances is there to be more than one. Only the name of Parama Purusa Baba and no other. Only He is our Goal.

PRIESTS HAVE TAINTED TARAKA BRAHMA’S APPROACH IN THE PAST

Lord Krsna graciously told sadhakas to follow Him and on one else. He emphasized that a devotee must not let the mind run in hundreds of directions, nor in even two directions.

“Forgetting all other things, forgetting your desires and aspirations, come to Me.” Ma’mekam’ sharan’am’ vraja – “take shelter in Me.” (2)

But the priests of the day could not manage and it was not long before they instituted the idea of worshiping Radha. And not only that, so many other deities have come alive in the name of worshiping Lord Krsna.

And in Ananda Marga, there were similar problems. Prior to 1970, various so-called devotees were also worshiping Uma Sarkar and crying for her. They were chanting “Maa…Maa” etc.

But this dogma soon got obliterated. In the liila of Parama Purusa, Uma Sarkar took her own route in life and there was no scope for anyone in Ananda Marga to get confused in this regard.

In Ananda Marga, the sanctity and singularity of Ista has been protected and maintained. The term ‘kevalam’ in our kiirtan emphasizes the idea again and again that ours is a singular approach. We only sing, worship, and meditate on His name and no other. Only, Only, Only that is the essence if kevalam, only the name of Baba.

NOT ‘LOVE IS ALL THERE IS’

A final note on this topic is that in certain sectors, some have translated Baba Nam Kevalam as ‘Love is all there is’. But as His disciples we should propagate Baba’s meaning of this mantra.

“And what is Kiirtana? You are teaching your mind, you are teaching your ear, what you are saying with your vocal cord. What is that? To take only His name, and not so many names – London, Liverpool, Birmingham, Santiago… What is the meaning of Kiirtana? “Ba’ba’ Na’ma Kevalam”. “Ba’ba’” means “the Dearest One”. Only the name of the Dearest One, only the name of Parama Purus’a, and not so many names – Helsinki or London or Santiago or Georgetown. (3)

Our kiirtan is unique. It means only the name of Baba. He is the Parama Purusa and we are singing to Him and Him alone. He is the ONLY object of our adoration and ideation.

Whereas the term love has all sorts of vague meanings and mundane insinuations. People commonly say, “I love movies”, “I love ice cream”, “I love my boyfriend”, “I love drinking wine” etc. So when we teach them kiirtan they will use that type of ideation. It happens.

Hence, we should avoid translating Baba Nam Kevalam as ‘Love is all there is’, and instead use Baba’s own description and translation.

THERE IS NO SECOND ENTITY

In our kiirtan we are to take the name of only One Divine Entity, Baba. And that is emphasized by Baba’s special use of the term kevalam, meaning only.

“Within the scope of infinite space, and without the scope of infinite space, He is the Singular entity. So nobody is outside Him. So He is the only goal. He is only Desideratum, and for Him you say, “Ba’ba’ Na’ma Kevalam”. That is, “I am taking the name of that Singular Entity.” (4)

““Kevalam”; only the name of that Noumenal Entity because he is the only Noumenal entity and there is no second Entity. So there is no alternative but to move and dance and sing around Him.” (5)

“The question arises – is the Supreme Entity, the Supreme Faculty, a singular one or a plural one? The question of plurality in the controlling faculty is a knotty one. The rs’i says the important law, the Supreme Controlling Faculty, is a singular one – a singular one. There cannot be any plurality in it. That is, it is singular and shall remain singular forever.” (6)

Namaskar,
Sastaunga Pranam to Baba,
Bharat

***** Prabhat Samgiita #702******

“Tava preran’a’y puspit holo shus’ka marur yato taru…” (PS 702)

Purport:

O’ Parama Purusa, You are the most magnificent One. By Your divine grace, all the trees & vegetation in the dry, dusty maru [1] (desert) have started to bloom and flower. By Your unfathomable grace, the fragrant flower blossoms have transformed the dead and lifeless desert into a golden, colorful, and charming paradise – overflowing with sweetness and full of life. O’ my Lord, You can do anything and everything.

O’ Divine Entiy, You have done the impossible. That which I could never imagine happening and that which still today at this very moment is difficult for me to believe happening, that impossible feat You have done. You have made my broken heart new again – full of love for You. With Your divine compassion You have filled my heart with devotion and propelled me forward on the path of sadhana. It is only Your grace.

O’ Parama Purusa Baba, You are unparalleled. You are the embodiment of everything & You go everywhere. On the one side You are stationary yet at the same time You move very, very fast. Baba, by Your grace with the madhu meru (mountain of sweetness) You stir and vibrate the jyotisamudra (effulgent ocean) [2]. O’ my Lord, You have flooded the spiritual realm with the love and attraction for You.

Baba, by Your grace everything has changed and my sleeping, sunken heart has become full of devotion. Baba, I love You. Your grace is everything…

NOTES FOR PRABHAT SAMGIITA 702:

[1] Maru: (Literally means desert). In this song the maru or desert metaphorically represents the sadhaka whose heart is completely dry – devoid of any devotion. And the flower blossom represents the sweetness of devotion. So in the above Prabhat Samgiita, the maru or desert has become full of fragrant flowers, i.e. by Baba’s causeless grace the sadhaka’s heart has become full of devotion.

[2] Jyoti Samudra and Madhu Meru: The term ‘jyoti samudra’ liteally means effulgent ocean and the phrase ‘madhu meru’ means the mountain of sweetness. The inner sense is that the jyoti samudra is the spiritual world and the madhu meru is that deep devotional attraction for Him, i.e. madhur bhava (loving relation with Baba in dhyana). Thus in the song when it says that Baba is stirring the jyoti samudra with the madhu meru, it means that Baba has vibrated the entire spiritual sphere to such a height that everything is upsurging with the flow of devotion– by Baba’s divine grace the bhakta is ensconced in madhur bhava, that deeply charming and loving relation with Him.

REFERENCES:
1. 11 April 1979, Kolkata
2. Namami Krsnasundaram, Disc: 6
3. Ananda Vacanamrtam-12
4. Ananda Vacanamrtam-12
5. Ananda Vacanamrtam-12
6. Ananda Vacanamrtam-1

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Baba

This entire posting is composed of 2 parts:
(1) Posting: Human Thinking Power: Boon & Curse.
(2) Prabhat Samgiita #2523;

== HUMAN THINKING POWER: BOON & CURSE ==

Namaskar,
This letter offers a vital point that every new sadhaka should know. As we know, Ananda Marga ideology offers a dynamic, unique perspective to anyone coming onto the path. Since pracar is one of our first and foremost duties, we should also be aware of this teaching to best introduce it to others.

“AS YOU THINK, SO YOU BECOME”

Ya’drshii bha’vana’ yasya siddhirbhavati ta’drshii

Ananda Marga philosophy states, “As you think, so you become.” (1)

Baba has given this seemingly simple guideline in a number of discourses. Some new people may have heard or read this and think they understand. Other new people may not have yet come across it.

We should ensure that every new sadhaka understands the full import of this teaching because this is one of the very revolutionary aspects of Ananda Marga.

These days, with the great popularity of yoga, most yoga groups solely focus on the physical, or they may include their own interpretation of pranayama as well.

Only Ananda Marga offers the full system for transforming one’s person into godhood. And the above guideline, “as you think so you become”, is instrumental to our approach.

HOW IT WORKS:

DEGRADATION OF MIND

When Baba says, “as you think so you become”, He is telling us that we must have some control or restraint in our thinking.

If one thinks of something mundane or crude they will transform into that object – step by step. That is one part of the equation.

Ananda Marga philosophy states, “It is the natural wont of the mind to take the shape of its object of meditation. If the object of worship is crude, say money or any crude thing, the mind takes the shape of that crude thing in the course of time.” (2)

And not just money, in this materialistic era people’s minds are riddled by all kinds of thoughts: name, fame, jealousy, stress, anger, fear, enemies, disease etc. By thinking in this way, part, or even all of their mind, gets consumed in that manner. Thus problem festers and grows as the mind gets more degraded.

Wild or uncontrolled thinking is one of the main causes of both psychic and physical diseases in materialistic societies.

Those new to the path of sadhana – and even those not yet on the path – should be informed of the adverse effects of this equation, “As you think so you become.”

HOW IT WORKS:

ELEVATION OF MIND

Then there is the other side of the equation: If we refine our thoughts to focus in a spiritual manner we will move towards the Supreme.

This also we should preach and teach to every new sadhaka. By this way they can not only free the mind of so many fetters and distractions, but one can truly move ahead on the spiritual path.

In Ananda Marga, that is exactly what our system of sadhana is – a methodical manner of thinking wherein the mind focuses on the Ista.

“Concentrated thinking is called “meditation”… In spiritual parlance, when the mental flow is directed towards the goal, that is, the Supreme Entity, it is called “concentration”, but in metaphysical terms, it is a concept of dharma. Concentrated thinking leads to the development of positive ideas…in the process of constant mental flow towards the goal. In the process of meditation the following things are involved – brain cells, apexed or pinnacled psychology, concentrated thinking, Guru cakra and ultimate devotion.” (3)

Thus concentrated thinking is a integral part of our approach. By this way one can transform their entire existence. Even those who are terribly depressed and anxiety ridden can become stellar sadhakas through this method. And this is unique to AM. No one else other than Baba highlights the sublime importance of thinking.

So those new to Ananda Marga should understand that they will not get this teaching nor this practice on other paths and they should clearly understand and experience the dynamism of this practice.

Our mantra japa in first lesson or sixth lesson is the culminating practice of, “as you think so you become.” By bringing the mind back again and again to the idea of the mantra and training the mind to maintain that flow, then one’s entire physical, psychic and spiritual existence gets transformed. Then one veritably becomes divine. Then one becomes Parama Purusa. That is Baba’s teaching for every sadhaka to realise – new or old.

BABA’S MANDATE

Because this principle – as you think so you become – is such an important guideline Baba reminds us of this again and again.

“I told you, or I have been telling you, that a man takes the form of his psychic object; that is, your very existence will be converted into your psychic object. You should select your object very carefully.” (4)

So we should share the import of this concept with all new sadhakas. By this way we too may become more aware of the use of our mantra, either during and / or after sadhana.

As pracarakas, this equation – as you think so you become – is one important point of our approach. So many in the world nowadays are looking for something new. And our Ananda Marga has all the practices they need to transform their life.

So those being introduced to na’ma mantra meditation or first lesson or even just kiirtan, should be made aware of the profound effects of this subtle science.

BABA’S WARNING:

IDOL WORSHIP IS THE WORST

Here Baba points out the very negative effect of dogmatic idol worship. But none should think this adverse reaction is limited to idol worship. Any persistent engagement in crude thoughts (sex, money, greed, jealousy, etc) will turn one into negative microvita.

““If idols made of wood, clay, iron or any other metal are accepted as objects of meditation, then what will be the result?” It is said, Ya’drshii bha’vana’ yasya siddhirbhavati ta’drshii [“As you think, so you become”]. The aspirants’ own entitative existence will be turned into clay, metal or wood – a state which in the scriptures is called Prakrtiliina [negative microvita]. It is a dreadful state.” (5)

The above guideline is a clear warning about what happens to those who fail to understand the real import of Baba’s teaching – “As you think so you become.” In then end they are turned into inanimate objects and negative microvita. It is a frightening outcome.

THEY WILL REMAIN FAR AWAY FROM

THE ATTAINMENT OF THE SUPREME ENTITY

Baba has graciously blessed us with the practical method of how to ideate on Him. We should share this technique with one and all. We should never allow others to settle for any lesser approach. It is everyone’s birthright to get Him – by their thoughts alone, one can attain His eternal shelter, by His grace.

“It is also stated in Tantra that if a person wants only to attain limited progress, one may practise on certain limited ideas. But those who are genuine seekers of Brahma will never agree to worship any finite idea. Those who want the Supreme Entity will have to ideate on Parama Purus’a alone. People may attain limited achievement in terms of occult power through the grace of the gods and goddesses, but they will remain far away from the attainment of the Supreme Entity.” (6)

WILL TAKE THE PATH OF NEGATIVE PRATISAINCARA

“Now, the objectivated [human] mind may move from subtle towards crude or from crude towards subtle, unlike the movements of other entities of this universe. If the movement towards crude is encouraged, the mind – and at the same time the entire existence of the human being – will be converted into crude matter. That is, it will [take] the path of negative pratisaincara. And if the movement towards subtle is encouraged, then one’s entire existence will be converted into either Cosmic Mind or Cosmic Cognitive Faculty. This is the speciality of mind, and that is why it is said:”

[It is the mind that performs good actions and it is the mind that sins. For the mind that is immersed in the thought of God, there is no virtue, no vice.]

[The mind of a person in bondage is attached to his or her objects of enjoyment, whereas the mind of a person who has attained liberation has no mental object.]

““The mind is the cause of bondage, and this mind, this very mind, is the cause of liberation, is the cause of emancipation.” If the movement towards subtle is encouraged, and there is movement with proper acceleration, then what will happen? There will take place one of two different things: either one’s existence will be converted into the Cosmic Mind – that metamorphosis of unit mind into Cosmic Mind is known as the qualified stance – saguńásthiti – or, if the very “I” feeling is surrendered at the altar of Supreme Existence, then the alternative will be that the entire existential factor will become one with the Supreme Cognitive Faculty, with the Cognitive Principle – one will become omniscient, an all-knowing entity.” (7)

THIS RISE AND FALL OF ANTAGONISTIC PSYCHIC VIBRATIONS WILL GO ON

““It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Puruśa, then it gets totally merged in Consciousness. In that case, where is the scope for virtue or vice for that person?””
“If an ordinary sinner or a confirmed sinner remains absorbed in the thought of Parama Puruśa to the exclusion of all other thoughts, then his or her mind becomes pointed. This is called agryábuddhi [pinnacled intellect] in Sanskrit. In that state of mind the spiritual aspirant gets well established in pinnacled intellect. Unless and until the ordinary human intellect is elevated to the level of pinnacled intellect or apexed intellect, the continuous rise and fall of innumerable vibrations within one’s existence continues. These psychic vibrations are sometimes the vibrations of virtue, sometimes the vibrations of vice, sometimes the vibrations of the reaction of sinful deeds, sometimes of virtuous deeds. Unless the human mind is pointed, this rise and fall of antagonistic psychic vibrations will go on. The moment the mind is centred on Parama Puruśa, then that mind will naturally become pointed. In that state there is no scope for the rise and fall of any wave – neither the wave of virtue nor the wave of vice. Thus it is said that when a spiritual aspirant is established in pinnacled intellect, there cannot be any question of virtue and vice. A person who has taken the Cosmic shelter goes far above the scope of virtue or vice. This is something very natural.” (8)

CONFRONTED WITH THIS GRIM REALITY ONE SHOULD BE VERY CAUTIOUS

Mana eva manuśyáńám káránaḿ bandhamokśayoh,
Bandhasya viśayásaungimuktonirviśayaḿ tathá.

““The mind is the cause of bondage or liberation of human beings. A person under bondage is attached to a mental or physical object, whereas the liberated one is free from all objects.” If the mind is confined to something physical or psychic it is bound to be assailed by either pleasure or pain – it is inevitable. However hard you may try you can not avoid it, because you are so inseparably bound to your objects.”

“It is also true that you will not remain associated with your object forever because the speed of movement of both cannot be equal forever. The person with whom you live with all the warmth of your life will ultimately desert you – it is a cruel game. Confronted with this grim reality one should be very cautious about selecting one’s goal. One thing is clear – the Supreme Entity alone should be accepted as one’s goal.” (9)

ALWAYS KEEPS HOPPING FROM ONE OBJECT TO ANOTHER

Mana eva mauśya nám kárańam bandha mokśayo”.

“In other words the unit attains salvation only when she/he empties her/his mind of all objects. Just as an iron sword can perform acts of cruelty or merely cut the rope tethering and animal, similarly, according to its objective tendencies, the mind can also be the cause of both bondage and liberation.”
“All unit objects are external. Love for such unit objects can never be lasting, for the mind always keeps hopping from one object to another. That is why I say, withdraw your love from the unit and merge yourself in the whole. Don’t mistake the unit for the soul or God. The attainment of one’s inner self is only possible through love for the Infinite. Dońt pretend to be inferior and as a result become lazy. Fill your heart with love of the Infinite, and your soul will be transformed into the Supreme Soul. No worldly happiness is limitless. Dedicate yourself completely to the blissful ocean of the Supreme Soul. Then alone will you realize what happiness really is. This path to attain happiness, this Sádhaná of self-surrender I call absolute devotion. Carry on performing your worldly duties with sincerity, and at the same time think about the pure self within you. Then alone will your Sádhaná be justified. The constant thought of your pure inner Self will certainly one day establish you in your original source, and this is the ultimate aim of Sádhaná.” (10)

ONE SERIOUS SHORTCOMING

“Thus, the mind is behind all our activities, whether we direct it towards worldly objects or towards Brahma. No action is possible without the mind. The mind has infinite potentialities and controlling these infinite potentialities is sádhaná.”
“Though the mind is very powerful it has one serious shortcoming. It cannot think of two objects concurrently.”
“Whenever it thinks it has one single object. Nevertheless the speed of the mind’s action is baffling. While concentrating on a particular work we may also hear others about us [[talking]]. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by diligently applying the mind and we see that the mind can do only one thing at a time. Therefore worldly acts and meditation on Brahma cannot be done simultaneously. It is impossible that on one side humans will remain bound up with passion, anger, avarice etc. and on the other, will worship Brahma. The mind must be sanctified for the worship of Brahma.” (11)

WHERE IS THE SCOPE FOR VIRTUE OR VICE

“It is the human mind which performs action…”
““It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Puruśa, then it gets totally merged in Consciousness. In that case, where is the scope for virtue or vice for that person?”” (12)

A PECULIAR ENTITY

“This human mind is a peculiar entity. It is the cause of all our sorrows and predicaments, and it is the cause of our supreme bliss. It is the cause of bondage, and it is the cause of liberation.” Now this mind, working within human framework, requires some pabulum for its maintenance. In the human mind there are fifty such pabula. And these are the human propensities, vrttis.” (13)

LIKE A BULLOCK CART WITHOUT A DRIVER

“It is said in Samskrta: Mana eva manuśyánáḿ kárańam bandha-mokśayoh.”
“Now let us analyse how the mind functions. In the physical sphere energy is essential for action. What is energy? Energy is the actional state within a material structure. This energy by itself is a blind force and for its activation intellect must exist: a driver is required to direct this blind force. The support of the intellect is a prime necessity for the operation of energy in this material world. If an useful thing is kept easily accessible to the common people in a country or society, in most cases it is misused or spoiled. Those who are considerate and have the power of judgement should be entrusted with the responsibility of controlling the physical power of common people with their intellectual power, otherwise everything will be spoiled. It is like a bullock which, without a driver, is unable to decide whether to pull its cart towards the right or the left. Only a discriminating driver can control everything efficiently.”
“As people, guided by their intellect, continue to gather practical experiences of the ups and downs of this world, they gradually start to realize that their psychic capacities are too inadequate to accomplish any great task. Then, faced with the stark realities of life, they realize that they have no alternative but to merge with the Supreme Consciousness. At that stage, whatever they do will have a cosmic support and will be genuine. That is why enlightened persons always prefer to remain unified with the Supreme Entity. This is considered the highest attainment of knowledge.” (14)

THERE WILL CONTINUE TO BE SORROWS

“It is the mind which carries the burden of pains and pleasures. In the mind is the gloomy black curtain of sorrow, and through this dark curtain pierces the silver light and golden glow of momentary happiness. As long as there are other entities outside the unit mind, there will continue to be sorrows and afflictions, desires, passions and pains. As a result of various types of physical or psychic clashes with other entities, the feelings of pain and pleasure rise and fall like bubbles in the mind. If, through sádhaná, people can merge their unit minds with the Cosmic Mind of Parama Puruśa, then the unit minds themselves become the Cosmic Mind: their individual identities are merged in that Cosmic “I”. In that condition, there remains nothing outside. Thus, there is no longer any possibility of physical or psychic clash with any external entity or object. All objects, all ideas, arise out of one’s mind. This is the state of liberation – a state of Cosmic bliss far above the domain of mundane pleasures and pains.” (15)

ACT ACCORDING TO THEIR WILL

“Mind alone is the cause of the bondage and liberation of human beings. Why is it the cause of bondage and liberation? It is because all the beings below human being are bereft of an independent mind. Their minds are guided by their natural instincts. But human beings have an independent mind. They can act according to their will. They can take the track either of bondage or of liberation. This is the fundamental difference between human beings and animals.”
“The mind must always have an object (viśaya). In scriptures, viśaya is known as “ábhoga.” “Ábhoga” means that object which feeds the mind – that is, mental pabulum. If this pabulum is limited, the mind also becomes limited. If the pabulum is infinite, by making an effort to obtain it, the mind becomes infinite. It depends entirely on the will of human beings which pabulum, limited or unlimited, is made their object. Whether a person becomes great or small completely depends on the person’s wish.”

Bandhastu viśayásaungii mukto nirvisáyaḿstathá.

““When the object of human beings is small and they remain fixed to it, they are in bondage. When the object of the mind is infinite, and we get merged into it, as it is not possible to hold it, we call it liberation.””

Páshabaddho bhavejjiivo páshamukto bhavet Shivah.

““The person whose object of mind is limited, is in bondage. When the object of mind is unlimited, it (the mind) cannot be kept within limitations. Then there is no bondage, but liberation.”” (16)

“A’ka’shabhara’ a’jake ta’ra’…” (P.S. 2523)

Purport:

O’ Parama Purusa, the sky of this amavasya night is filled with the stars. The sweet, nectar-like breeze is blowing mildly. The mind is floating in divine ecstasy from the known to the unknown world – towards its final destination. O’ Divine Entity, ensconced in Your ideation, my mind is getting lost in Your divine bliss. The lily flower is constantly looking towards the sky; the aroma of flowers is emanating all around. They have forgotten themselves and lost awareness about their own unit existence. They restlessly move in the attraction of one call. O’ Parama Purusa Baba, in Your longing I am sitting alone, counting the stars. I understand that by Your grace I have lost myself in this beautiful atmosphere and the attraction of Your love. Baba, You are ever-gracious and You are always remaining by my side and guiding me. On this amavasya night my heart is yearning and longing for You. Please grace me by coming closer and still more close…
Namaskar,
In Him,
Pramendra

REFERENCES:
1. Ananda Vacanamrtam – 12
2. Baba in Fiesch
3. Yoga Psychology
4. Ananda Vacanamrtam – 12
5. SS-11
6. Discourses on Tantra-1
7. Neo-Humanism in a Nutshell – 1, Existential Flow and Its Culminating Point
8. A Few Problems Solved Part 5, What is Dogma
9. Ananda Marga Philosophy in a Nutshell – 6, Ekendriya – 4
10. The Intuitional Science of the Vedas – 1
11. Subháśita Saḿgraha Part 1, The Form of Sadhana
12. A Few Problems Solved Part 5, What is Dogma
13. Ananda Vacanamrtam – 30, The Subtlest Propensity
14. Ananda Marga Ideology and Way of Life -10, The Cardinal Spirit of Action and the Supreme Stance of Devotion
15. Namah Shivaya Shantaya, Disc: 16
16. Ananda Vacanamrtam – 1, Leaving Bondage

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