In Ananda Marga: 2-Way Communication, Not 3 (Vara’bhaya)

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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Gandhi, Bin Laden, Prout, & Ananda Marga

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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Watch Out Your Jagrti, MU, AMPS Land May Be in Process to be Sold #1

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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My Notes From Baba’s Museum: Dioramas

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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Why Kevalam

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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Posting: Human Thinking Power: Boon & Curse

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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Happy A’nanda Pu’rn’ima’

Baba

== HAPPY A’NANDA PU’RN’IMA’!! ==

Dear Brothers & Sisters,

Namaskar to all on this auspicious and blissful occasion of A’nanda Pu’rn’ima’ – Saturday, 25 May 2013!

Wishing you a very happy and blissful occasion of devotional celebrations & merriment!!

Baba Lord Shrii Shrii Anandamurti ji is the Polestar of life: He is the inspiration, He is the sustenance, and He is the Goal. This festival day of A’nanda Pu’rn’ima’ marks Baba’s divine advent onto this earth.

As we know, Parama Purusa is everywhere; He is the Divine Witnessing Entity. But when humanity cannot move ahead properly on its path, when people are bewildered and do not know what to do, when right things are deemed to be wrong and wrong things are glorified up to the sky, when exploitation is rampant and all are suffering, when humanity is desperate for guidance and solutions, then at that critical hour Parama Purusa manifests Himself as Mahasambhuti. The grand occasion of A’nanda Pu’rn’ima’ celebrates this holy advent.

This entire creation is the manifestation of Parama Purusa. Everyone and everything is part of our universal family. By Baba’s grace, we should always keep this sweet realisation ever alive in the heart and mind.

The final fulfillment comes when the sadhaka reaches that highest goal and feels that Baba – the Divine Entity – expresses Himself through each and everything. All are none other than the expression of the Supreme.

Wishing you, and all in your area, blissful A’nanda Pu’rn’ima’ celebrations.

Here is one of Baba’s original A’nanda Va’niis that we wish to share with you – this is the one we are using in our unit.

“The fact that the fortune of every individual, not only of this earth but of the entire cosmos, has been wreathed together, will have to be admitted one day by people. The spiritual aspirant has to hasten that auspicious moment by pauseless effort, service and propagation of the great Ideology. This alone is the Supreme task for the present humanity.” (Ananda Vanii #30)

Namaskar,
Sastaunga Pranam to Baba,
Kalpatru Deva

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PREJUDICE AGAINST ONE OF OUR SPIRITUAL TREATISES ~ Part 2 ~

Baba

This entire posting is composed of 3 parts:
(1) Posting: Re: Prejudice Against One Of Our Spiritual Treatises;
(2) Trailer Quote: Questions & Answers on Microvita
(3) Prabhat Samgiita #1111;

Each section is demarcated by asterisks (*).

== PREJUDICE AGAINST ONE OF OUR SPIRITUAL TREATISES ==

~ Part 2 ~

Namaskar,
With Ananda Purnima just a few days away, we should embrace Baba’s original and true Ananda Vaniis as part of our eternal spiritual treatise.

(1) Baba chose to deliver His spiritual teachings directly to His disciples through venues like DMC (Dharma Maha Cakra), GD (General Darshan), and the reading and discussion of the Ananda Vanii etc. For instance, He conducted a DMC in Varanasi on 29 October in 1979. Every sadhaka clearly understands that that DMC discourse was not just for residents of Varanasi nor were the teachings only relegated for that particular day. Every rational Ananda Margii clearly understands how that DMC discourse is part of our dharmashastra. It is true across time and space and has been included in the Subhasita Samgraha series and stands as part of our spiritual teachings. This is indisputable.

(2) In the same way, Baba chose select days and places to put forth His teachings of Ananda Vanii Samgraha. Those He delivered primarily on the occasions of New Year’s Day & Ananda Purnima – as well as once or twice on Shravanii Purnima and Sharadotsava etc. And just like with His DMC discourses, those Ananda Vaniis are not at all limited in scope to the particular day and place of delivery. Those Ananda Vaniis are His timeless messages for all of humanity. That means that Ananda Vanii #27 given on Ánanda Púrńimá 1967 is as true and relevant today as the day it was given. No rational minded margii can think that Baba’s Ananda Vanii was for that day only or that place only.

(3) Here the point is that Sadguru Baba wanted to put forth Ananda Marga ideology in front of His disciples and He created the system by which to do so – i.e. by delivering public discourses and messages during DMC, GD, etc. In that case, place and date have no bearing on the value of the teaching. Those spiritual guidelines exist across time and space. On those occasions, Baba’s motive was to give teachings for all of universal humanity, and the actual venue was merely a tool for doing so.

(4) Just as we consider His DMC discourse to be part of the dharma shastra of Ananda Marga ideology; we should consider His Ananda Vanii Samgraha collection to be the same, i.e. an integral aspect of Ananda Marga dharma shastra. Why should one be prejudice against the Ananda Vanii series. One should not fall prey to such illogical and sentimental thinking. With a vast open mind, one should give Baba’s True Ananda Vaniis the same unquestioned status as His DMC discourses. There should not be any bias or favouritism. Both are inherent aspects of our spiritual treatise. None should sit back and think that the Ananda Vanii series is a social discourse or some historical teaching and hence subject to time, place, and person. Those Ananda Vaniis are bullets of inspirational truth for all people of all ages.

(5) Ananda Marga shastra is tri-shastra: dharma shástra (spiritual treatise), darshan shástra (philosophical treatise) and samája shástra (social treatise). Both dharma shastra and darshan shastra are eternal – and are not subject to change over time. The collection of True Ananda Vaniis is clearly part of our spiritual treatise; they are eternal; they are part of our dharma shastra, just like Ananda Sutram, Subhasita Samgraha, and Ananda Vacanamrtam are part of our spiritual treatise.

TRUE ANANDA VANIIS:

FACE PREJUDICE LIKE HARIJANS

(6) If anyone reads a DMC discourse and they see the date and place printed at the end then they feel that it is validated as the time when Baba graciously gave this universal, spiritual teaching. But when some read an Anana Vanii and see the date at the end, they think it is old, outdated, and without any charm. This is their dogmatic and irrational approach. This is their prejudice. It is no different than if one introduces a Harijan (so-called untouchable) to someone in India, then people in the general population will think that person is dirty. Likewise in the US, if someone introduces a black man to someone they will think that man is a thief or criminal. These kinds of stereotypes are the effect of a dogmatic mind and are inherently biased. No good person should fall prey to this outlook. Yet some in our Ananda Marga hold that very same stereotypical thinking with regards to Baba’s Ananda Vaniis. They read them and think those are old, just as some think that a harijan must be dirty or a black man must be a criminal. Now is the time to banish this stereotype from the mind and accept Ananda Vaniis as part and parcel of the dharma shastra of Ananda Marga ideology. The prejudice against Baba’s True Ananda Vanii must be stopped. These are timeless teachings of truth and their inherent glory must be recognised.

Fabricating Fake Ananda Vaniis as if that is the Ananda Vanii for this particular occasion is completely wrong and misleading. It is a direct attack on the veracity and greatness of Baba’s True Ananda Vaniis.

WHO STARTED THE FAKE ANANDA VANIIS

As most know, Ac Sarvatmanandji started the Fake Ananda Vanii dogma. It is his brainchild. And since 1990, the prevailing factions have all – at some time or another – adopted this Fake Ananda Vanii tradition. More recently, some of the groups have quietly chosen one of Baba’s original and true Ananda Vaniis instead. What cannot be denied however is that no group has come forward and publicly denounced the Fake Ananda Vanii dogma. What they are feeling inside their hearts is another matter, but none have stood up on the public platform and categorically rejected the Fake Anand Vanii dogma.

Each year, however, more and more margiis and field workers are insisting that one of Baba’s original Ananda Vaniis be read.

HOW THEY MAKE THEIR FAKE ANANDA VANIIS

Yet that is exactly what we see happening. In the name of Ananda Vanii, certain group leaders are going against Baba by infusing their own dogma and creating their own Fake Ananda Vaniis.

How do they do it?

They pull some quote out of context – that is obviously incomplete as it is a small part of a greater discourse – and then label that as an Ananda Vanii, as if that was meant to stand all along, by itself. This is their method.

Not only that, they cut and paste words according to their own need and desire – according to their agenda.

Their entire manner is just their dogmatic approach that has nothing to do with the letter or spirit of Baba’s sacred and divine messages of Ananda Vanii.

SELECTING AN ANANDA VANII

In our unit we have chosen to select one of Baba’s original A’nanda Va’niis which we feel is quite fitting for today’s world. And other units and sectors have also selected one of Baba’s original and true Ananda Vaniis. And this is the best way: To select one of His original Ananda Vaniis and highlight that for the day and the next six months.

Certainly in the future, our united AMPS will select one of Baba’s true Ananda Vaniis.

Until that time, so long as everyone is choosing an original Vanii and rejecting the Fake Ananda Vaniis that are being created, then on this point dharma will be on the rise in our Ananda Marga.

Naturally, if we keep His divine teaching in the forefront of our minds, this will give us the stamina and strength to move ahead on the path of Supreme fulfillment. This is Baba’s blessing upon one and all.

MORE ABOUT WHY CHOOSE YOUR OWN TRUE ANANDA VANII

Certainly, the time will arrive when our organisation is united and following all points of dharma. Naturally then only True Ananda Vaniis will be used by organisational leaders, and Fake Ananda Vaniis will have been eradicated.

But we have not reached that point yet. Still our organisation is struggling on points of righteousness and power mongering. That is why it is important for those in the various units to select one of Baba’s True Ananda Vaniis for the occasions of Ananda Purnima and New Year’s Day etc.

As mentioned, our unit we have taken to choosing one of Baba’s true Ananda Va’niis for this blissful occasion of A’nanda Pu’rnima’. Other units are encouraged to select and read an original A’nanda Va’nii given by Baba. On this point, there is complete freedom to choose and select one which you wish.

This is important because not selecting one of Baba’s True Ananda Vaniis means accepting one of the Fake Ananda Vaniis fabricated by those at the helm.

DOGMAS SHOULD BE ROOTED OUT

Just like the dogma of mahaprayan, the dogma of Fake Ananda Vanii should also be eradicated by rationlly-minded Ananda Margiis. Baba is the dharma Guru and it is a mockery for some so-called leaders to invent and drag dogmas into this holy Ananda Marga mission. Hence, the sooner such dogmas can be rooted out the better.

All in all, the days of the Fake Ananda Vanii are numbered. More and more realise that the only real Ananda Vaniis are the ones which Baba Himself has given. That is why some sectorial offices are now selecting an original Ananda Vanii to celebrate Ananda Purnima. After years and years of following the dogma of Fake Ananda Vanii, various regional and sectorial offices have turned over a new leaf and chosen one of Baba’s original Vaniis. That is indeed a good and welcome turn of events.

LOCAL CELEBRATIONS ENCOURAGED

If any group is recommending that people come “to their place” – such as Tiljala or Ananda Nagar, insinuating that theirs is best place for Ananda Purnima etc, then in our hearts and minds we should all know that Baba’s system is for Ananda Purnima to be celebrated locally in every unit, as His divine grace and presence is felt throughout this entire universe.

ROOT OUT DOGMA

“All dogma must be rooted out. You should start a revolution against dogma. But to start a revolution you need courage. So gather that courage and start a revolution against dogma.” (1)

SAMPLE OF ANANDA VANII

“The humans of today are possessed of spirited intellect and accomplished wisdom. They are keen to advance with rapid step shattering the shackles of dogmas. They will no longer be entrapped by the illusion of opportunism. The rays of the crimson dawn of a new humanity on the eastern horizon have started weaving textures of colours on their eyelids and in the subtle recesses of their minds. As for those who have been dreaming of keeping humanity imprisoned by dogmas, their days are numbered; their blissful dreams are being shattered to pieces. I call upon all enlightened people and say: “Go ahead with courage. The humanity has been awaiting you. Establish it in the excellence and grandeur of glory.”” (2)

CLEAR-CUT INJUNCTIONS

“In the realm of dharma, the only true guide and controller, motivating force and protector of the people, is an excellent and comprehensive ideology which provides definite, clear-cut and bold directions for all aspects of human life – from one’s personal daily routine, to one’s social activities and collective motivation, to the spiritual inspiration which brings one closer and closer to God. A scripture which does not fulfil these conditions is not worthy of being called a scripture at all. Such a scripture does not contain the light of consciousness according to the definition Shásanát tárayet yastu sah shástrah parikiirttitah [“That which liberates through discipline is called shástra, scripture”]. We should also remember that in the realm of dharma there must be clear-cut injunctions in the form of dharma shástra [scriptural treatises].” (3)

FINAL REFLECTION

Baba’s original and true Ananda Vaniis are His divine gifts for one and all as they encapsulate the spirit of Ananda Marga and the spirit of humanity. Thus, they are truly timeless and eternal treasures of humanity. Baba’s original and true Ananda Vaniis are discourses unto themselves – complete, pointed, and stand alone as eternal truths and as spirited messages for the humanity. They are not mere quotes, adaptations, cut-and-paste jobs from some other place. Baba’s every Ananda Vanii is veritably unique and original.

Just as fake medicines will not cure an illness or disease, but rather create more harm, similarly, the Fake Ananda Vanii will not quench the dharmic thirst of sadhakas – nor will it guide them properly. It will not lead towards immortality rather it will lead them elsewhere. So keep away from such Fake Ananda Vaniis and embrace Baba’s original and true Ananda Vaniis.

Happy Preparations for A’nanda Pu’rnima!!

Namaskar,
In Him,
Ashiis’a

REFERENCES:
1. Prout in a Nutshell – 16, Religious Dogma – B
2. Ananda Vanii #53
3. Namah Shivaya Shantaya, Disc: 14

Note: LINK TO EARLIER LETTER

Here is a link to the first letter in this series.

http://am-global-01.blogspot.com/2013/04/prejudice-against-one-of-our-spiritual.html

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.

********************************************
Questions & Answers on Microvita

“Question: What is the difference between the effect of microvita on developed creatures and the effect of microvita on undeveloped creatures?”

“Answer: Microvita make no difference or find no difference amongst different living beings. In living beings with complex structures there are different glands and sub-glands which secrete different types of hormones. Microvita develop, invigorate, increase or decrease the hormone secretions of these glands and sub-glands, therefore developed beings – physically and psychologically complex beings – have greater scope to progress through the aid of microvita than undeveloped creatures. This is the difference between the effect of microvita on developed creatures and the effect on undeveloped creatures. Let us take an example. On a moonlit night light is showered equally on one and all, but not everyone can utilize that light properly. The moon cannot be blamed for this. Similarly, microvita emanating from the cosmic factor are for one and all.” (Microvita in a Nutshell, Questions & Answers on Microvita – Excerpt G, #20)
********************************************

Prabhat Samgiita #1111

“Saba’r saunge tumi a’cho, tumi a’cho, Prabhu tumi a’cho…” (PS 1111)

Purport:

O’ my Lord, You so gracious, You are with all; O’ Prabhu, You are ever-present, You know not any barriers of relativity. You always remain with everyone. By showering Your infinite love & compassion, You have graciously captivated and attracted my mind. Baba You are ever present – ever present.

O’ Parama Purusa, in the fast, ferocious winds of the cyclone, and in the deadly grip of the cobra, at the time of death when the god of death comes near, or when in the jaws of enemy, in all these terrifying circumstances You shower Your sweet grace by smiling and dancing. Even in the fire of the unbearable inferno, You shower Your causeless grace and turn everything into the cool balm of sandalwood. O’ my Lord, You are ever-gracious.

O’ Parama Purusa Baba, You are present eternally. Even before anything existed and before there was even the hint of creation, You were present then also. Baba, You are the Creator. You are the origin; You are omnipresent. Even when there were no seconds, minutes, hours, days, dates, months, or years, and there was no way to count the time, then also You were present. In that moment You were alone. There was no divine play of hope and hopelessness between the Lord and His devotees; just You were all alone. O’ Parama Purusa, today You are ever-present along with Your creation. You are vibrating in Your liila’rasa, dancing with divine ecstasy in the bond of love, showering Your grace to all the jiivas, and attracting everyone close to you. Baba, You are ever-present, omnipotent. Your liila is unfathomable.

Baba, You are the beginning and You are the only desideratum, the Goal…

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THREE TYPES OF WHOLETIME WORKERS

THREE TYPES OF WHOLETIME WORKERS

& THEIR PRACTICE OF ASANAS

Namaskar
Unfortunately, in certain circles, some are lax in practicing asanas – this is especially true of some of our acaryas. More specifically, we can say that there are three groups of wts in this regard:

1. There are some Wts who are extremely sincere and regular in doing yoga asanas. They do their asanas in all circumstances – when alone, while in camps and at DMS, when traveling, always. This is the small minority of workers.

2. Next there are some workers who do their asanas only when they are around others. That means they do yoga asanas only for show, i.e. to impress others. They want those around them to think they are very sincere in following Sixteen Points etc. But, when there is no one around, then these same workers skip their asanas etc. Such types of workers suffer from hypocrisy.

3. Then there are those Wts who never do yoga asanas – neither when they are alone, nor when they are with others. Always they skip. Not only that, if they see others – especially Wts – sincerely practicing asanas, then they will ridicule them and make jokes. They will say things like, “Oh, look, here is such great yogi”, “You are going to get moksa anyway, so why are you doing these practices”, “Look at the mahayogi – he is going to get moksa this very moment”, etc. Such workers who mock others in this way move around together in a group. Their chief intent is to deter others from doing the asanas so that they themselves are not looked upon unfavourably for not doing them. Such types of workers suffer from double hypocrisy.

Tragically, this is the state of affairs in our Wt cadre.

In comparison, around the globe some non-margiis, although they may be deficient in various arenas, are very keen on practicing yoga asanas nowadays. Their intent is to retain their youthfulness and beauty, and age in a graceful manner. They often pay for yoga classes. They may or may not do the asanas correctly, and they may or may not follow a sattvika (sentient) diet, but they are eager to gain the physical benefits of the practice.

Strikingly, even this much interest some of our workers do not have. They are not even interested in doing asanas for their own physical health – yet these same workers want to be good-looking & shining etc. That is why we see a growing number of wholetimer Didis and Dadas going to beauty salons for cosmetic treatments etc, unfortunately. This is the trade-off they have made. This is their short-cut appproach. They want the benefits of yoga without practicing, so they go to the beauty parlor. Certain workers fall in this category, shockingly.

All told the situation is quite sad. The only way to bring about the needed change is to inspire others to practice, as well as create the requisite circumstantial pressure.

Namaskar,
Ramesh

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Baba Story: That Dance

Baba

This entire posting is composed of 2 parts:
(1) Posting: Baba Story: That Dance;
(2) Prabhat Samgiita #2014;

== BABA STORY: THAT DANCE ==

Note: Only those who do sadhana sincerely and have a devotional connection with Sadguru Baba can understand this story – otherwise, for others, this below story is…

Namaskar,
As the Divine Father, Baba has come on this earth to give ultimate salvation by decreasing the distance between He and His children. He has come to create an intimate closeness with His devotees and encourage all to come even closer and still more close.

So despite being the Parama Purusa incarnate and the most Magnanimous One, Baba would always create a heart-felt link with His devotees which would automatically melt the gap between His supreme greatness and our ordinary selves.

And one of the wonderful ways He would accomplish this was by using humour and tender expressions with His devotees. By making everyone laugh and smile, then sadhakas would immediately feel more relaxed and closer with Baba. This was the very sweet and gracious way in which He would communicate with His bhaktas.

Each and every margii has their own personal experience of closeness with Him and by that way they could feel His sweet touch; and, those who could not get this feeling could not remain. So every margii has their own experience and realisation.

Following then is but one of the many highly memorable occasions when Baba would make us all smile and laugh and thereby bring us closer to Him. Despite our faults and despite our limitations, through His immense warmth and love, and yes, by making us laugh, we would feel that whatever we may be in this world, certainly we are His and He is mine. That was one of the very special ways in which Baba would make us all feel close.

Here then is one of the scenes which I recall and others should also share their memories also.

BABA’S ARRIVAL INTO THE PANDAL

At one particular DMC that I attended, the huge crowd of margiis and workers were anxiously awaiting Baba’s divine arrival. The pandal was completely full and everyone present was involved in singing and dancing kiirtan. All were in a blissful flow and the devotional feeling was
mounting more and more as they expected Baba to come any moment.

Then suddenly one Dada started shouting and the kiirtan came to a distinct halt. Then another Dada began raising the slogan, “Parama Pita Baba Ki!”, and everyone exclaimed “Jai”. Again and again the slogan was raised: “Parama Pita Baba Ki– Jai!”

The volume and vibration of the pandal was increasing and everyone knew that at any moment Baba would be coming. The slogan was raised one more time and then we could all see Baba entering onto the stage. Cries of “Baba, Baba” could be heard all around and still the slogan was going on,
“Parama Pita Baba Ki- Jai!!”.

The whole pandal was charged and vibrated by His presence.

As Baba walked slowly across the stage surrounded by His entourage, He passed His cane to one Dada and majestically sat down on the dais. Quickly another Dada came forward to remove Baba’s shoes.

As Baba moved onto the center point of the dais, one or two Dadas were involved in arranging the side pillows of His seat. Then, for a second time, Baba brought His hands together and gave His blessing across the entire Pandal.

Everyone was feeling waves of bliss as Baba looked in their direction. Then one Dada approached Baba with a mala and garlanded Baba and then did sastaung pranam. Everyone was completely focused on Baba– watching His every gesture and move.

Baba then began giving some directions to a few Dadas who were by His side and then they took leave and went from the dais.

Baba then looked out across the sea of margiis and in a smiling manner He said, “How are you– everything is alright?”.

Then everyone present simultaneously replied, “Yes Baba!”.

Baba looked to be in a very jolly mood and that heightened everyone’s happiness and joy.

Then in successive order Baba graciously performed blessings for newly married margiis and then distributed prizes to various workers and margiis.

BABA’S VERY HUMOROUS REVIEW

Immediately thereafter, per the system of DMC, there was a call for brothers kaoshikii. And Baba smiled and turned slightly towards His left and looked over in that direction.

One Dada could be heard saying, “Dhin dhin dhin, dhin dhin…” and on that count the brothers’ kaoshikii dance began.

Actually those brothers had not been practicing kaoshikii recently. They already thought that they were the best dancers of kaoshikii – better than others – so there was no need to practice. This was the unfortunate outlook they had cultivated. They felt a sense of entitlement. With this attitude they started dancing.

Since it was the time of DMC there was a big crowd. And those brothers were dancing as if they were already perfect at kaoshikii etc. This was their inner feeling.

Baba was smiling towards those brothers who were dancing. After a minute or two, the call came “Halt!”, and all the dancers immediately stopped, thinking they had done it flawlessly.

Normally, the sisters would then be signaled to start their kaoshikii. But on this particular occasion, Baba was smiling and still looking over towards those brothers who had just completed their dance. So everyone’s focus was in that direction.

Then in a jolly manner and in a smiling way Baba very reassuringly spoke the following:

“You know the kaoshikii dance displayed by the boys was very good – (Baba was still smiling)

“–with the exception of a few points.”

Then in a charming way Baba said:

“The teamwork was not so good; the angular bending was not so good; and, there was actually no rhythm.”

Then in a jovial mood, Baba concluded:

“With the exception of these three points, it was very good.”

Hearing Baba’s dramatic delivery and humorous words, we all laughed – everyone laughed – and this laughter continued for several seconds. We were all charmed by His manner. Side by side, in a very benevolent way, those dancers got the message that they were not exempt from practicing. In their heart of hearts, they understood that they should refine their movements and dance with a sense of surrender – not ego. This was the great benefit they received, by His grace.

By this way, by Baba’s humorous response, all felt loved and cared for, and everyone understood in the depths of their heart that, “I are His child and regardless of how my performance is, always He loves me and finds a way to help me progress.” We all felt very close to Baba.

WHAT WE CAN UNDERSTAND FROM THIS

There are a few things we can all understand from this.

1) Baba was giving the encouragement that no one should feel dejected by their performance and that He recognises the sincerity of their effort and gives everyone His love and affection.

2) Baba wanted that everyone present – whether they were dancing or not – should improve the standard of their kaoshikii.

3) If Baba would have just appreciated the performance and not pointed out the defect in their dance, then no one would have been aware of their mistake and by that way those dancing and those watching would continue their poor way of dancing in the future.

4) If Baba had only scolded these new margiis then they might think that doing kaoshikii was beyond their reach and they also would not feel close to Him.

5) But by Baba’s special way, He appreciated their effort and guided them for their improvement.

BABA MAKES THE WHOLE ENVIRONMENT BLISSFUL

Really in that moment everyone felt loved, cared for, and close to Baba. Such was the effect of His radiant Presence and special words.

Thereafter, the DMC program took its course and the sisters danced kaoshikii and the brothers tandava and after that Baba announced, “The subject of today’s discourse…”.

And always we will remember that in spite of how poor the kaoshikii dance was, Baba found a way to appreciate their effort and everyone laughed and felt close. So Baba has a unique way of making the entire atmosphere blissful.

SOME MORE REFLECTION

Baba is not only Guru but He is our Father and in His each and every expression He is very close and sweet. How can we forget those moments. And to this very day, whenever I close my eyes then I remember that special time and I feel His close proximity. And that gives me the energy to move
forward.

DO NOT LEAVE IT FOR TOMORROW

By Baba’s sweet grace we will all realise the height of human glory and live life divine and reach up to Him.

Baba says, “Do not forget your life; do not forget the path; the path is very noble, very beautiful, and it is for you to know that, it is for you to realize that, so do it from today. Do not leave it for tomorrow, tomorrow may not come for you. Who knows? The sun may not rise for you tomorrow. No one can say who is going to live from today till tomorrow. It is up to Him to decide. So as long as we are here today, let us try to take [advantage] of this opportunity and do sa’dhana’ and follow dharma; thereby you will know Him, [you will complete] the beautiful journey of knowing Him. So let us know Him today. In this way we will be able to provide paths for human beings to come. Animals also are marching ahead to know that Supreme Entity. So it is our duty to make the way, to pave the way, in order for everyone to come on this path. Realize Him. Realize that Supreme Being within you. This is your dharma, this is your path; and let this path be yours, and victory will surely be yours.” (1)

Namaskar,
Sastaunga Pranam to Baba,
Karmendra

REFERENCES:
1. Ananda Vacanamrtam – 31

Prabhat Samgiita #2014
“Bha’lo besechile keno bolo…” (PS 2014)

Purport:

O’ Parama Purusa, You have graced me and brought me in Your close proximity and showered me in Your divine love. So it is Your liila that now I have deep longing for You yet You are not coming close. O’ my Lord, please tell me why You loved me. What was the use, if today You do not allow me to hold You. Internally You are not moved or touched by my tears. You remain impassioned and distant.

O’ Divine Entity, I have decorated my humble abode exclusively for You. By Your grace I am trying to follow 16 Points and Your many do’s and don’ts to prepare my mind for Your divine arrival. I have forgotten who is close and who is distant; in my heart there is no differentiation from one human being to another. Everyone is mine. O’ my Lord, after crying profusely for You, I became miserable, and in this way my whole night passed in Your longing. Because You did not come.

O’ Parama Purusa, O’ Baba, in the end the flowers dried up and withered away. And all my tears just dried up in the air. The pain and suffering of my longing floated away in the sky and ultimately got lost in the oblivion.

Baba, I am crying in Your longing but You are not coming. Then why are You attracting me and why have You bound me in Your divine love. Baba, my heart and mind have become so restless – yet You are not coming close. Why are You doing like this. Baba, please grace me and come close…

End Note: This is a deeply devotional song where the sadhaka is blessed with intense love for the Lord. It is only with the deep feeling of longing that the mind rushes towards Parama Purusa. Without that sense of ‘longing’ in the heart then one cannot get Parama Purusa. So in order to move ahead on the spiritual path, one must long to attain Him. Indeed this yearning to have Him is one essential factor in getting His closeness. So in this song, by Baba’s grace, the devotee has a deep sense of longing in his heart. And by that way the sadhaka becomes more and more close until finally merging in Him. Altogether, it is similar to how one baby starts crying and wants to be held by the mother, and then that mother comes rushing to get her baby. Likewise, the feeling of longing is absolutely necessary in devotional life, because in that way one gets Him and reaches the Goal, by His grace.

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GRAND CELEBRATION OF DONKEY BIRTHDAY

Baba

== GRAND CELEBRATION OF DONKEY BIRTHDAY ==

Namaskar,
This entire letter looks at the phenomenon of various avadhutas / avadhutikas who are celebrating their worldly birthday. Such a birthday celebration is called a donkey birthday party. We have to seriously consider the appropriateness of this. Is this consistent with Ananda Marga ideological teachings or not. A listing of those involved is noted below.

INITIATION MEANS REBIRTH

Baba’s teaching that during initiation one gets re-birth. So in this situation, we should all consider & rethink the notion of celebrating one’s physical birth.

“With an initiated person the first birth was the physical birth and the second birth was the spiritual birth, during initiation. Such a person is divya, born twice: First, you are simply born as an animal being. But this second time, as a human being. So unless and until one is initiated one is not, one cannot be, treated as a human being.” (1)

Thus the physical birth does hold much value in the life of a spiritual aspirant. When they get initiated onto the path of dharma sadhana, that is their real birth – i.e. when the person gets initiated and takes shelter at Rev. Baba’s feet.

PART LIFE VS FULL LIFE

Regarding birthdays, it also has to be mentioned that our present life is nothing but a part life. It is not a full life. Our life began when our consciousness first emanated from the Cosmic Hub. Since that time we have undergone incarnation after incarnation.

“After millions of animal lives, a created being attains the human form…” (2)

“In Sanskrit, dvi means “two” and ja means “born”, so dvija means “twice born”…the first birth was the physical birth, and the second birth was the spiritual birth, during initiation.” (3)

Thus, one should not think that when the spermatozoa fertilised the egg and led to this particular birth, then that is one grand birthday event.

Our life is spiritual oriented, not goaded toward the mundane.

Thus, every sadhaka in the Marga should think twice about how far they should celebrate their “birthday”. For workers, there is no question of celebrating as they have given up everything of their unit existence for Baba. At each and every juncture or stage of an avadhuta’s development and training they are given a new name because each stage itself represents a new birth– a new beginning, all the while leaving behind their old life. In which case, where is the scope for an avadhuta to celebrate his own worldly birthday.

Indeed, all sadhakas in the Marga should take a moment and consider the points in this letter and see if really they feel it appropriate and beneficial to celebrate their own birthday.

SOME NAIVE PEOPLE MAY RAISE THIS QUESTION

Some naive persons may raise the question that when Baba has given the birthday celebration chapter in Caryacarya, then what is wrong if our avadhutas celebrate their birthday? The answer is quite clear. In Caryacarya, Baba also explains what type of meat a person should eat if they cannot resist eating meat. But that does not mean sincere sadhakas and avadhutas should also eat meat or that we should appreciate meat eating.

Remember, Caryacayra is our smrti shastra – our social code – which is not eternal. It depends upon time, space, and person. All kinds of people are coming into Ananda Marga. For some, Baba has given such rules for periods of transition onto the path of dharma.

Everyone knows that in Ananda Marga there are three types of sadhakas: pashvacariis, viiracariis, and divyacariis. Pashvacariis are half-margiis; viiracariis are mediocre sadhakas, and those who are very strict and do not compromise on points of dharma are divyacariis. There will always be a mixture of all three grades of sadhakas. Always, new people are coming into human life and they will enter onto the path of pashvacara. After many lives and with God’s grace they will one day become viiracariis.

This point of eating meat in Caryacarya is for pashvaraiis. They compromise on various aspects of 16 points, but they are also margiis. They live amongst us – we all know this and recognize who is who. A person may not openly declare, “I am a pashvcarii; I am a half-margii”, but everyone knows.

When such pashvacariis become strong, established margiis, their manner will be different. Then they will not do such things like eating meat and celebrating their birthday.

Just as meat-eating is a hindrance to those on that path of sadhana. Similarly, indulging in self-glorification – such as celebrating one’s birthday – is not conducive to one’s spiritual growth and development. Rather it is antithetical. Our spiritual philosophy condemns all forms of self-glorification.

SPIRIT OF AVADHUTA

The spirit of being Avadhuta is to dedicate everything to Marga Gurudev. By getting Avadhuta diiksa and by getting their new avadhuta name, they they no longer have anything of their own. In that blessed state, everything belongs to Shrii Shrii Anandamurtiji. And Shrii Shrii Anandamurtiji is their mother father, & everything. That is the oath they have taken.

They surrender their all – their entire I-feeling – at His lotus feet. Their name has changed; their address has changed; their identity has changed. They have no past connection with their worldly life, nor their worldly birth. Avadhutas give everything to Parama Purusa – they have nothing left to call their own.

That is why in the conduct rules of Avadhuta, there is no such thing as the observance of one’s own birthday or any form of celebration or glorification of one’s own unit existence. Rather the avadhuta’s goal of life and the be-all end-all of their existence is to glorify Baba’s image. They are to be established solely in Marga’s Guru’s glory.

“Avadhuta shall always keep himself engaged in the service of Gurudeva with sincerity and devotion, in thought, words and deed, in subtle and in crude spheres, in inner and outer expressions of life.” (4)

In that case, there is not an iota of scope to celebrate one’s own unit birthday. Our wholetimers are to think about Him and focus on the Goal.

Tadekam’ smara’mah…Tadekam’ nidha’nam’

“That Cosmic Entity alone should be created in your mind and no other object…He is the terminating point. He is the Supreme Desideratum.” (5)

BABA’S MANDATE:

NO BIRTHDAY CELEBRATION FOR WT

It is very well known that no Wt or avadhuta should be involved in celebrating their own birthday. That is Baba’s strict rule.

Many may recall how in the early 1970’s when Ac. Nirmohananda Avt celebrated his own birthday in Daltonganj, then Baba reprimanded him. With His great love, Baba wanted to (a) see Nirmohanandji become a sterling example and (b) set the record straight regarding proper WT conduct. So Baba sent a strong message by rebuking Nirmohananda in front of everyone. Seeing this, all workers immediately understood that they have not come on this earth to party and celebrate their own unit birthday. That is not what Baba wants.

Since then nobody asked permission from Baba to arrange the birthday celebration of any avadhuta. Nor did any acarya dare do so.

WARNING:

BIRTHDAY CELEBRATION = DEGENERATION

Indeed, celebrating one’s own birthday leads to the degeneration of mind. Because by thinking of oneself the mind gets smaller and smaller.

And when thinking of oneself in a glorified way by allowing an entire gathering of people to hold a party in your honour and sing happy birthday to you by distorting Baba’s compositions of Prabhat Samgiita – which is what some of our acaryas are doing (more about this below) – then this goes against all codes of Wt conduct, etiquette, and devotional life.

Indeed this runs contrary being an Ananda Margii and disciple of the Sadguru Shrii Shrii Anandamurti ji. Such a scene will certainly lead to one’s degeneration.

“Vanity harms the mind in three ways…The second [way] is gaorava, self-aggrandizement or boasting – projecting oneself as a great personality…. Is this really something great of which human beings can feel proud? And what is the result of this self-glorification? Raorava means the seventh hell.” (6)

Thus when some of our Wts are having the entire room sing happy birthday to them – by manipulating Baba’s Prabhat Samgiita which is meant for the arrival of Parama Purusa – and when those acaryas themselves are the guest of honour, and when everyone is there to celebrate them, then the entire event is just about their own petty I-feeling.

In that case, their degeneration is sure. As Baba warns, their destiny is the depths of hell.

THEY ARE USING BABA’S BIRTHDAY SONG FOR THEMSELVES

Now let’s critically examine how some of our Wt’s are manipulating and entwining Baba’s divine songs of Prabhat Samgiita into for the celebration of their own unit birthday.

First, our workers are not supposed to be celebrating their own birthday. This goes against the sanctity of their oaths and against the ideal of their life. They have come onto this earth for something else: To serve Parama Purusa and His creation.

Second, such Wt’s are organising birthday parties for themselves and one another and then singing Baba’s special Prabhat Samgiita #135, Janmadine…, in the honour of that worker. When in fact that song is meant to be sung to Taraka Brahma Baba and Baba only during our grand Ananda Purnima celebrations.

Yet, over the years, on multiples occasions, certain WTs have directed Baba’s beloved Prabhat Samgiita toward themselves, as if they are the focal point of this divine song and as if their worldly birthday is so important.

As we know, that entire Prabhat Samgiit #135, Janmadine…, is all about celebrating the grand arrival of Parama Purusa, yet some of our workers have begun using this divine song for themselves. They stand there and smile as a whole crowd of people sing that divine Prabhat Samgiita in their honour.

Certainly, there are many, many disciplined workers who would never stoop to such degrading activities, so we are not talking about all Wts. The tragedy is that some disgraced workers are involved in this birthday scandal – and this reflects poorly on all. A few of their names are mentioned below.

MORE ABOUT PRABHAT SAMGIITA #135

As true Ananda Margiis will recognise, in Prabhat Samgiita #135, Janmadine ei shubha ks’an’e, the entire song is directed towards Parama Purusa. It is His holy arrival that is being celebrated, not one Dada’s worldly birthday.

In the song, due to the grand arrival of Taraka Brahma, devotees are losing themselves in bliss – that is what is meant by the line, “Khusiite vibhora a’panha’ra’.

Plus, the devotees are expressing the love and joy of their heart for Parama Purusa and no one else. That is what is meant by the line, “Udvela hiya’ toma’rei la’giya'”.

Each and every syllable, line, and stanza of the song is about the grandeur of Parama Purusa and how He makes everyone’s heart dance in bliss, and how His arrival creates a new spiritual vibration that transforms the whole world, and how He has come to remain close to the bhakta.

Thus Prabhat Samgiita #135 is a very personal and devotional song that reflects a bhakta’s joy in having Parama Purusa in the mind and heart and how His arrival is completely blissful.

To sing this song in honour of one Dada’s worldly birthday goes against all ethics of devotional life. According to our standard of Ananda Marga, such an act is not only misguided but the height of hypocrisy.

It is absolutely shocking that they could even think to use Baba’s divine Prabhat Samgiita in honour of their own mundane birthday – as if they are the Saviour of this universe.

PP’s and GS’s BIRTHDAY NOT CELEBRATED

Who can say they have heard about PP Dada’s birthday or GS Dada’s birthday. The answer is no one. Because it is not done. Yet If this birthday celebration would have been accepted & approved then certainly first PP Dada’s birthday would have been celebrated every year. And then step by step GS Dada’s birthday followed by , Purodha Board members and Central Dadas etc. Like this all high posted worker would be doing. But if you examine the history of AM never has such things been done. Because it is understood that this is not approved by Baba.

THEY WERE ALSO “AVADHUTA”

How far it is appropriate & befitting for Avadhutas to celebrate their own birthday. About this, everyone can surely arrive at the answer. Who can forget that at one time Vishokananda and Madhavananda also carried the title of Avadhuta.

Thus for those who do not follow the codes and standards of being avadhuta – their title of avadhuta is meaningless. Because Baba’s guideline is that being Avadhuta in name only is not enough – one must follow the conduct and spirit.

BABA’S WARNINGS

Taking everything into consideration here following are some of Baba’s important guidelines about acarya and avadhuta life.

“A’ca’ran’a’t pa’thayati yah sah a’ca’ryah– ‘One who teaches through one’s conduct is an acarya’. If you cannot learn anything from the conduct and behaviour of a certain person, why should you accept that person as an a’ca’rya.” (7)

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an acarya…an acarya should always instruct by his exemplary actions and words.” (8)

JUST DONKEY’S BIRTHDAY

In Ananda Marga, if anything is done for superficial show or in an insincere manner then that is not at all acceptable. For instance, if someone serves you food only to show how great they are then Baba terms that food as: Donkey Food.

“If food is not offered with that heart-felt feeling then that food is donkey food, gardabha’nna. So one must not eat that food.” (9)

Similarly sadhana done with the primary motive of showing one’s greatness instead of pleasing Parama Purusa is donkey sadhana. And if kiirtan is sung with the primary motive as a display of one’s musical talent and instead of to spread the glory of the Lord, then that is donkey kiirtan.

Likewise, when any Wt or avadhuta celebrated their own birthday in their honour instead of spreading the glory of Parama Puruas, then their celebration is a donkey birthday.

SOME FAKE AVADHUTAS INVOLVED IN BIRTHDAY ANTICS

About any such cases where Wts go against their own code of conduct – by celebrating their worldly birthday etc – Baba has given the following teaching:

“Mana na’ ra’inga’ile ra’inga’ile yogii kapar’a.

Saffron and red do not a yogiis make
With mind undyed he remains a fake.”

“Dye your mind with His colour. Those who have not done so cannot attain Him, for this very coloration is Prema or Divine Love… No external sign of Sa’dhuta’ or virtue is necessary. Become sa’dhu within. Behind the external show of virtuousness of many so-called sa’dhus exists a pharisaic state of mind. Preserve the true dignity of the word, Sa’dhu.”

“Mu’r’ha mura’ye jata’ bar’a’ye…

With shaven head or matted locks
And ashen body a Sadhu walks
With the swaggering gait of a well-fed buffalo.
And crude mind filled with thoughts mean and low.”

“That is why I say that you must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour.” (10)

(A) Some time back in Jharsguda (Orissa, India), there was a big birthday party event held in honour of of so-called Dada Priyakrsnananda.

For those not aware, Dada Priyakrsnananda has years and years of experience in AM and even in his early years in the Marga he was a Central Worker who lived close to Baba. But unfortunately, those years he was like a rock in a river. Just as the water never touches the inside of the rock despite the rock being immersed in the river, similarly Priyakrsnananda Dada was very close to Baba physically for many years, but internally he was not drenched. Or what can say.

Perhaps most surprising is that there were many, many so-called senior workers on hand for this birthday gala event and in one big round, they all sang Prabhat Samgiita #135, “Janma dine…”, in order to celebrate Priyakrsnananda’s birthday.

This type of dogmatic occasion is 100% against the ethics of our Ananda Marga and it sets a very negative example.

(B) Not surprisingly then, more recently in SUVA sector, the very so-called senior Dada Paramatmananda and so-called Didi Ananda Shamiita organised two birthday parties. And once again, they both insisted that PS #135, “Janma dine…”, be sung. Thus with printed song sheets etc that Dada and Didi made sure that the birthday event was celebrated with Prabhat Samgiita.

Our so-called senior most workers do not understand the basic principles about Ananda Marga and Prabhat Samgiita. They have forgotten Guru’s teachings and guidelines.

(C) Some years ago at New York sector’s Boston Regional retreat, Ac. Rainjitananda Avt celebrated his own birthday with full gusto and glory. In grand fashion, everyone present at the retreat sang a hearty round of the traditional American “Happy Birthday to You, Happy Birthday to You” song in so-called Dadaji’s honor. And during the singing one sumptuous cake was brought out and served to so-called Dadaji. And like that the whole affair took on the flavor of one mundane Americana birthday party whereby non-margiis make a wish for mundane objects as they blow out the candles on the birthday cake and receive presents from one and all etc. So like that Rainjitanandji’s celebratory occasion and birthday party was carried out whereby Dada accepted the card and cake and all arrangements in his own honour. Because at that moment so-called Dadaji’s birthday was the showcase event going on at the retreat.

(D) Didi Ananda Kalyanshrii has also been involved in grand birthday celebrations. This Didi who used to be DSL Delhi and then became SWWS Delhi had big birthday celebrations where all her children’s home kids would sing for her. Actually this Didi has a long history of self-glorification as she is involved in movie-making and videography and is not shy about putting herself on film etc. Now she is posted as SWWS Hong Kong Sector. All recall how Didi celebrated her birthday with much pomp and show.

(E) Here is a list of more Wt Dadas and Wt Didis who use Prabhat Samgiita to celebrate themeselves on their worldly birthday – plus they accept and receive presents as well. Please forward this letter to them so they are aware about this matter

Didi Ananda Vibha
Didi Ananda Anuprabha
Didi Ananda Advaya
Didi Ananda Usa
Didi Ananda Hitesana
Didi Ananda Danavrata
Didi Ananda Avisha
Didi Ananda Arundhati
Didi Ananda Sudha

Dada Priyakrsnananda
Dada Rathindrananda
Dada Nirmohananda

And there are more…

First please forward this letter to the aforementioned Wts. Second, write us if you have seen other Wt Dadas or Didis doing like this type of donkey birthday.

CONCLUSION

The sole reason for writing this letter and addressing this issue is to help those Wts rectify their conduct and improve the overall standard of our Wt cadre. If this problem is not solved, then some of the newer Wts many also adopt this birthday ritual and prolong the dogma. Yet we should not let this problem mount. We must also bear in mind that many Wts – new and old – do not support these Wt birthday celebrations yet they are not in position to rectify the matter. Whatever the circumstance, as Ananda Margiis it is our duty to bring this issue to the fore so it can be properly addressed and resolved.

Namaskar,
at His lotus feet,
Nityanirainjan Deva

REFERENCES:
1. Ananda Vacanamrtam – 30, Twice Born
2. Ananda Va’nii #33
3. Ananda Vacnamrtam – 30
4. Rule no. 28 of 32 Rules for Avadhutas
5. Ánanda Vacanámrtam Part 2
6. Ananda Marga Ideology & Way of Life – 11, Taking the Opposite Stance in Battle
7. Ananda Vacanamrtam – 23 p.150
8. Ananda Vacanamrtam – 31 p.18
9. Summary of Shabda Cayanika – 20, p.163-64 [Bangla]
10. Subhasita Samgraha part 3

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Prabhat Samgiita Purport: Liila of Parama Purusa

Baba

This song offers a special type of devotional expression wherein the bhakta is communicating with Parama Purusa in a dramatic fashion – i.e. addressing Him in the third person yet lodging a loving complaint about Parama Purusa. So the beauty here is that the devotee is talking with Parama Purusa Baba, not with anyone else, yet addressing Him using indirect language.

“Tora’ balo go tora’ more balo, ja’r’ete keno na’hi phot’e kamal…” (PS 487)

Purport:

Please, tell me about this strange liila of Parama Purusa. He is doing many things in a peculiar and bizarre way. The lotus flower is very charming and full of fragrance, but with the arrival of winter season it withers; that lotus does not bloom anymore. I am crying and crying in His love and longing; He is such a heartless One. He does not care and He does not like to come close to me. I do not know why He makes this type of strange liila. Why is it that for Whom I have love and cry in longing, and He does not care even a little about this.

Please explain this strange liila of Parama Purusa. In the summer months when there is a great need of water in the pond, at that time the pond is empty – all the water is dried up. So when there is a serious need, then there is no water; and, in the rainy season when there is not so much of a need, then it is full of water. I am singing the songs and chanting kiirtan; I go on calling Him with the hope that He will come. But, remaining distant, He just smiles and does not like to come close. Even then I know that He loves me. Why like this.

Please tell me why this happens. The palash tree is covered by orange flowers and becomes so beautiful. There are countless flowers on this tree yet it is so strange that it never bears any fruit. For whom my life is, for Whom I have come on this earth – I am doing all sorts of things for Him and He is so close to me – even then He prefers to make me cry in His love and longing by keeping Himself distant.

O my Dearmost, please grace me by coming close…

Brotherly yours,
in Him,
Mantreshvar

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Prabhat Samghiita #487

Baba

This song offers a special type of devotional expression wherein the bhakta is communicating with Parama Purusa in a dramatic fashion – i.e. addressing Him in the third person yet lodging a loving complaint about Parama Purusa. So the beauty here is that the devotee is talking with Parama Purusa Baba, not with anyone else, yet addressing Him using indirect language.

“Tora’ balo go tora’ more balo, ja’r’ete keno na’hi phot’e kamal…” (PS 487)

Purport:

Please, tell me about this strange liila of Parama Purusa. He is doing many things in a peculiar and bizarre way. The lotus flower is very charming and full of fragrance, but with the arrival of winter season it withers; that lotus does not bloom anymore. I am crying and crying in His love and longing; He is such a heartless One. He does not care and He does not like to come close to me. I do not know why He makes this type of strange liila. Why is it that for Whom I have love and cry in longing, and He does not care even a little about this.

Please explain this strange liila of Parama Purusa. In the summer months when there is a great need of water in the pond, at that time the pond is empty – all the water is dried up. So when there is a serious need, then there is no water; and, in the rainy season when there is not so much of a need, then it is full of water. I am singing the songs and chanting kiirtan; I go on calling Him with the hope that He will come. But, remaining distant, He just smiles and does not like to come close. Even then I know that He loves me. Why like this.

Please tell me why this happens. The palash tree is covered by orange flowers and becomes so beautiful. There are countless flowers on this tree yet it is so strange that it never bears any fruit. For whom my life is, for Whom I have come on this earth – I am doing all sorts of things for Him and He is so close to me – even then He prefers to make me cry in His love and longing by keeping Himself distant.

O my Dearmost, please grace me by coming close…

Brotherly yours,
in Him,
Mantreshvar

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MAKING HOLES IN ONE’S DINNER PLATE

Baba

This entire email is composed of 3 parts:
(1) Posting: Making Holes in One’s Dinner Plate ;
(2) Trailer Quote: Psychic Disease: False Health Problem;
(3) Prabhat Samgiita #4490;

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

== MAKING HOLES IN ONE’S DINNER PLATE ==

Namaskar,
“One evening I* also went to that house in the Rly Colony which had been converted into an Ashram. Deep Narayanji was also with me. As Baba was to come, we waited for Him. Baba came in the evening and everyone present did Sastaunga Pranam to Him. That day Baba talked of philosophy and said that this school of philosophy will be called, ‘Ananda Marga’. This philosophy and the object of sadhana was Absolute bliss. Therefore this has been named as Ananda Marga. Then Baba said about sahaj Yoga, “Saha Jayate Iti Saha’j”, i.e. which has been born with one’s birth – that means that which is natural is Sahaj Yoga. To get bliss is the natural aim of everyone that is why it is called Ananda Marga. Baba stopped after saying this. I happened to utter at this stage, “Baba, though it is called ‘Sahaja Yoga’ i.e. simple practice, but in effect Ananda Marga is a very difficult path.” (1)

ABOUT THE ABOVE STORY

In this above paragraph, Acarya Naginaji is writing his own account and referring to the grand occasion when Baba first gave the name “Ananda Marga.” In particular, Baba was explaining about the beauty of Ananda Marga philosophy, sahaj yoga and sadhana.

But because of Ac Naginaji’s recent demotion from his post in the Indian government, his mind was low and he was feeling very frustrated. In addition so many classes and duties were going on, so under such circumstances Ac Naginaji gave a negative comment about Baba’s conclusive idea.

Baba was telling that this path of Ananda Marga is blissful. But because of Ac Nagainaji’s own simplicity, he did not understand that really Ananda Marga is blissful. So in front of Baba, Naginaji essentially uttered that Ananda Marga is a very tough path; it is not blissful.

Listening to this, Baba became completely unhappy; He did not like it. Verily, why should Guru should appreciate such things.

ANALOGY OF MEAT-EATERS DOING YOGA & MEDITATION

It is just like if one good margii reached to teach yoga, meditation, & sentient food practice to alcoholics or meat-eaters. Then after one day of practice if one of the alcoholics / meat-eaters says his opinion that ‘this sentient food and sadhana is very terrible – it will destroy and ruin my life – I cannot tolerate this anymore’. Then true Ananda Margiis will not like to hear this. They will think that this person has no experience, that is why he is uttering like this and being negative.

AC NAGINAJI’S REFLECTION

So when Ac Naginaji gave this negative comment about Ananda Marga, then Baba became very uncomfortable and serious. Baba disliked that comment. Further, please read this following paragraph where Naginaji is expressing his regret and mistake about what he had done.

“I felt sad that I had interrupted Baba when He explained the philosophy of Ananda Marga by saying that it was not so easy a path as its name and philosophy indicated.” (2)

Because Acarya Naginaji has devotional feeling, that is why he understood Baba’s feeling. And Naginaji realised that Baba did not like to listen to any negative comments about His theory, teachings, or practices. Because Baba’s spiritual teachings are “Apta Vakya”: Perfect and Divine. To realise this one has to do deep sadhana and penance for some time. Superficial comments will be proven silly. Thinking this Ac Naginaji felt repentance for his behaviour.

DEFEATIST COMPLEX:

UNABLE TO EMBARK ON A NEW WAY OF LIFE

We know this very fact that (a) those who do not do proper sadhana, and (b) those who do not have deeper understanding of Baba’s teachings, because of their own weaknesses, such persons think Ananda Marga is not the path of bliss, but the path of pain and difficulty.

But those who are doing proper sadhana will never think like that. The moment any person starts doing sadhana, they think and realise that their life has been changed. They feel they are receiving Baba’s grace. They understand that there is no comparison between non-margii society and the Margii way of life. So persons in Ananda Marga realise the meaning of Ananda Marga: That Ananda Marga really is the ‘Path of Bliss’.

Because by practicing the Ananda Marga cult, following 16 Pts, and leading a devotional life, then one’s whole existence is full of bliss. And that is what? The Ananda Marga path of bliss.

MORE POINTS FOR CONSIDERATION

1. Those who suffer from a defeatist complex are unable to embark on a new way of life. And that is why they may negaively react to dharmic guidelines and suggestions.

2. Nowadays in Ananda Marga, some become hopeless when they witness wrongdoings going on – and in certain instances they may even blame Ananda Marga philosophy. Not all fall in this category but a few. Many more want to correct those ills and establish a dharmic stance.

3. Those who do not want to change for their own betterment and benefit also “find fault” with Ananda Marga philosophy. But their situation is just like the patient who does not take the prescribed medicines as directed and then blames the medicine.

4. If one has any doubt about the path then they should first get their queries and confusions answered in a satisfactory manner. Then, only then, one should proceed ahead on the path without any doubt or hesitation. One should not move ahead on the wrong path.

5. The various religions are outdated and dogmatic from the start – their foundations are themselves defective and narrow-minded. So their leaders feel the need to compromise with current social norms. Otherwise they feel they will be rejected. So people say why shouldn’t Ananda Marga also conform and bend to current societal trends etc. The reason why this is not done is that Ananda Marga has been built upon the strong foundation of dharma. And dharma is eternal and always prevails. Hence, there is not need to change or compromise, rather that would be harmful. The religions are forced to bend to popular values because their religious doctrine is illogical and cannot stand up to rational inquiry. Thus their only option is to change. So they adopt pseudo-culture values.

MERELY PROVING HIS OWN UNWORTHINESS

Here is a reminder about what it means to be on the path of bliss.

If anyone is in Ananda Marga but not following the rules nor doing sadhana properly and not receiving bliss, then it means that their approach is faulty – not the path itself. It is just like if a lazy, indolent student who never studied lodges a complaint about a well-reputed, prestigious university where many other proper students are getting success, then that student who complained is merely proving his own unworthiness. The university itself is not the problem. Thus if anyone is telling that the path of Ananda Marga is filled with problems, then it means they are not serious or sincere about Ananda Marga – they could never follow the proper path. Their entire approach is faulty not the path.

Here again the point should be clear. When joining onto the path of Ananda Marga, one should have trust on the path. First make inquiries and be secure – all doubt should be gone – one should feel in their heart that this is the best path. If one starts the journey with this mind-set, then success is sure. If when joining the path one’s mind is full of skepticism and doubt, then they are just wasting their time. They will not gain anything.

WAY OF PESSIMISTS

Baba’s own feeling about pessimistic and negative talkers and thinkers and writers. Those who talk negative about Ananda Marga, Prout and movement of society.

“There are some people who are pessimistic. They say that the society around us is very bleak, that it has no expression of vitality and that is seems that everyone is in deep slumber. Pessimists say this because they have never made any detailed study of human history, nor do they care to.” (3)

FUTURE IS BRIGHT

Here are a few examples of Ananda Vaniis how Baba is showing the path of optimism and victory. It also proves that Baba never appreciates negative talk about our ideology.

– “…Be ready for the grand ovation to that new crimson dawn in every house…Be ready to respond to the supra cosmic trumpet.” (4)

– “…Go ahead with courage. The humanity has been awaiting you. Establish it in the excellence and grandeur of glory.” (5)

– “…That is why I say the future of the human race is not dark, rather it is strikingly resplendent…” (6)

JEOPARDIZING THEIR ENTIRE EXISTENCE

When moving on any path then one should have 100% trust that it is the right path. For instance, if one is flying in an airplane they must be certain that this plane will take them to their destination. If a person is thinking that any minute this plane is going to explode, then they should not fly in that plane. That is the wrong way to go. Similarly, when traveling on the path of Ananda Marga, one must feel certain that this is indeed the perfect path. Those who harbour doubts yet still move on the path of Ananda Marga are sabotaging themselves and jeopardizing their entire existence. That is why we say it is akin to making holes in one’s dinner plate.

Namaskar,
in Him,
Asiim

* Here “I” means Ac. Naginaji. And this story has been taken from the English Edition of Prajina Bharatii Magazine issues May & June of 1982. And in that article Ac. Naginaji is writing his own story which is the incident of 5 January 1955 in Jamalpur Ashram. And Ac. Naginaji is talking about his Jamalpur visit and Baba’s liila. And in this story Nagina talked with Baba in a pessimistic way which Baba disliked.

REFERENCES:
1. Prajina Bharati, May 82, p.33
2. Prajina Bharati, June 82, p.10
3. Prout in a Nutshell – 7, p.67
4. Ananda Vanii #69
5. Ananda Vanii #53
6. Ananda Vanii #49

Note: ONE DADA’S ABHORRENT JOKE

Here is one unfortunate incident that happened some years back where one Dada was making jokes about the negative and exploitative tendencies of different countries and religions. Specifically, those days, Dadaji was using a derisive metaphor to make his point.

In his email, Dada was making jokes which exposes how each negative government would abuse and exploit, and finally in the culmination of the joke Dadaji makes makes fun of Ananda Marga, Prout, and Ananda Margiis. Dada publically concluded his email with a crude, degrading joke about Prout and master units.

In the end, Dada put Prout in the same type of exploitative group. This all gave the feeling and impression that Prout is also one of the exploiting agencies. Dada failed to describe Prout as the solution to all types of exploitation. Rather Dada listed Prout as something which is unsavoury and problematic. What he wrote that undermined the platform of Prout. (Note: For those interested, write me and I will tell you the name of the Dada who wrote this joke.)

In contrast, Baba guides us that Prout is the solution. Because PROUT is the panacea of all kinds of ailments and sufferings which society is facing these days. If our own Avadhutas, Acaryas, Purodhas make jokes and mockery about Prout, and if they put our Prout philosophy in the category of other outdated philosophies, theories and politics of crude countries like communist China, materialistic and other various countries, then it shows that the mind of such preachers or writers is very low and astray from the path. Such writings cannot help anybody. Rather they will create negativity in the mind of innocent readers. Simple people will be misled to believe that Prout is also one useless path. Simple people will think that by adopting Prout teachings only a negative result is going to happen.

On the point of adherence to 16 Pts, one of the points is non-compromising strictness and faith to ideology. So negative jokes about ideology is anti-dharma. It gives an incredibly poor impression and result. No proper Ananda Margii will appreciate this. How can one make a mockery of the path which he has adopted – especially a sannyasi. If Dada had no hope or faith in Prout, then that is a different thing. Otherwise why did he write such a joke comparing Prout with other exploitative and negative groups.

Here I close with Baba’s teachings.

“This earth of ours is passing through a critical juncture. The solution is of immediate necessity. It brooks no delay. That is why our Prout is to be propagated throughout this universe, especially on this planet of ours. You should chalk out programmes for its materialisation and implementation within a short period.” (Prout in a Nutshell – 12, p.1)

“Today or tomorrow the entire world will accept PROUT as the only panacea for all of the world’s mundane and supramundane ailments. There is no alternative.” (Prout in a Nutshell – 17, p.30)

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.

***************************************************
Psychic Disease: False Health Problem

Even though they do not have any physical problem, psychically diseased people mentally suffer and cry and complain about different imagined physical ailments. Such types of psychic diseases are called mania. Following is one example:

Baba says, “There was another person I knew who was quite healthy and carried out his daily activities with ease, and yet he was under the impression, for no particular reason, that there was some trouble in his stomach. Actually there was no disease; he was in good health. Yet occasionally he used to come to me and complain that there was some disorder in his stomach. This was his [psychic disease] of mania.” (Ananda Marga Philosophy in a Nutshell – 5, p.347)

Herein lies the solution:

Baba says, “One of the numerous benefits of sa’dhana’ is that it keeps the mind free from psychic disease.” (APH-5, p. 348)
***************************************************

Prabhat Samgiita #4490

“Aja’na’ Pathik eseche…” – P.S. 4490

Purport:

The Parama Purusa Ajana Pathik has come. He has filled this mortal world with flowers, fruits & His divine love. For Him no one is distant, no one is alien, everyone is His own – close and intimate. He has wiped away all the tears and removed the suffering.

Parama Pursua Baba has come riding the chariot of effulgence. He is associated with one and all through His ota and prota yoga [1]. He is pulling everyone with His divine attraction and with the blessing of His varabhaya mudra.

Today, Baba has come. The whole world is inundated with His love– His grace…

NOTES FOR PRABHAT SAMGIITA #4490:

Ota-Prota Yoga: In Subhasita Samgraha part 17 (Gwalior DMC in 1984), Baba has given the meaning of ota yoga and prota yoga in English. Ota yoga is “individual tactuality” between Parama Purusa and the unit entity; and, prota yoga is “collective tactuality” between Parama Purusa and all the entities, simultaneously.

The above definition is exclusively describing the intimate relation between Parama Purusa and His jiivas through His ota & prota yoga. This same devotional term has been explained in a slightly different manner in the following discourse.

“What is ota-yoga? He as the Cosmic Father has a direct relationship with each and every entity of this world…All are His affectionate children. This is His ota-yoga. Each and every entity, animate or inanimate, has a direct link with Him. Just as ota yoga means the Cosmic Father’s relationship with each entity individually, prota yoga means His relationship with all collectively.” (Ananda Vacanamrtam – 6)

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UNKNOWINGLY MAKING COWARDS

Baba

== UNKNOWINGLY MAKING COWARDS ==

Namaskar,
Fear is an extremely debilitating ailment. Yet we see this fear vrtti imposed on the minds of our youths through various festivals like Halloween as well as through the mega-pseudo culture industry of Hollywood movies, Disney’s Ghost House, scary stories, television programs, video games, and haunted houses etc. These points were discussed in a prior letter – see link below.

Here we must understand however that it is not just the entertainment business and common social festivals that are at fault. That is not the only way that fear is imposed on the impressionable minds of our children. The imposition of fear also comes directly from family members – and this can haunt a child their entire life.

ORDINARY FAMILIES IMPOSE

SCARE TACTICS AS DISCIPLINE

Here is Baba’s teaching – the transcription of Baba’s actual voice – where He warns how even family members impose a fear complex on young ones. This is from His 01 January 1986 discourse in Kolkata, “Existential Flow & Its Culminating Point”.

Ghrna’, shaunka’, bhaya, aet’a’ holo pa’pa, jab tumi jakhan chotto chile, tumi ka’uke ghrna’ korte na’. Oi pare toma’r prativeshiira’ bandhura’ ba’r’iir lokera’, toma’ke shikhiye chilo ki, “Aeta korte na’in, aeta ghrnya jinish.” To, toma’ke bhaya shikhiye che, lajja’ shikhiye che, a’r seit’a shes’a paryanta toma’r rauna [lege] geche. Choto chele du’dha kha’cche na’. Ba’r’iir lokera’ bolle, “Oi juju a’che, ta’la ga’che juju a’che, dhare nebe.” Tumi jujur bhaye khiye nile du’dha. Ta’r pare, sei tumi jakhane du vatsa’rer na’iny, tumi hoye gele ba’isa vatsa’rer, takhano sei maner jujuta’ roye gelo. Kakhano-kakhano svapnetei juju ke dekhbe. Ekla’ hote giye jujur bhaya buka kenpe ut’abe. Era holo ki? Na, ca’inpiye deoya ba’ndha’na. Ai, this type of bondage or these bondages are known as pa’shas.

“Hatred, doubt, fear are sin. When you were small, you did not hate anybody. After that your neighbors, friends and family members taught you, “This is what hate is, don’t do such a thing.” They taught you fear, they taught you shyness, and in the end those interactions stained your mind in that color. The small babe did not want to drink the milk. So in order to get the baby to drink the milk, the family members said, “Look a ghost is on the palm tree – it will come and get you if you do not drink your milk.” So you drank the milk out of fear of being caught by the ghost. After many years, when you were no longer two, but became twenty-two years of age, that mental ghost still existed in your mind. From time to time in your dreams you will still see that ghost. In consequence, while remaining in a lonely place your heart will become startled and frozen due to fear of that ghost. What is this? Imposed bondage. This type of bondage or these bondages are known as pa’shas.” (Existential Flow & Its Culminating Point)

SIMILAR EXAMPLES

And verily throughout His discourses, Baba discusses and points out examples where families and caretakers use a fear complex as a means to control or discipline children. Here are some similar examples:

[A] If the kids are playing and making too much noise when it is their bed time, then a parent or caretaker may say, “If you do not go to sleep this instant, then monsters will come and attack you.”

[B] Or they may say, “Naughty children are bound to get eaten by goblins.”

[C] Some even exclaim, “If you do not behave, Satan will punish you forever.”

[D] Various adult family members may tell children that, “Ghosts will come and strangle you if you do not sit still.”

[E] Plus, if a child is not eating its meal, then the grandmother may try to instill fear in that child’s mind. The grandma terrorizes the child by saying, “If you do not eat your meal, then a ghost will come and swallow you. So sit down and eat and do not run around.”

Tragically, this type of talk by a grandma, parent, or caretaker terrifies the child – to the very bone. The child’s mind becomes weak, fragile, and filled with the notion of their impending doom. The child thinks that at any moment they will be attacked by a goblin.

WHY IT IS SO SCARY FOR THE CHILD

For adults, such statements are not scary; but for the child, they are absolutely frightening. Because the child does not have experience in the world. What they are told by their parents, care-takers, and guardians, they take to be real. In that case, the child becomes truly terrified when told that they will be eaten by ghosts, or that when the lights get turned off then monsters will attack them etc.

Even worse, the fear does not begin and end there – it lingers and festers in the child’s mind for years and years. Even when that child grows to 22 years of age or even 78 years of age, they still have nightmares about a goblin coming and sitting on his chest. Baba explains this clearly in His discourse.

A COMMON AILMENT

To some or more degree, such imposed fear complexes are used in countless families around the world. It is a misguided parenting technique that is commonly employed, unfortunately. Think back to your own childhoods and see if you remember being told such events.

Why is this tactic used so pervasively from one land to the next? Because the parent or caregiver naively thinks that the problem is solved – that they got an easy fix. They think that the child has started to behave properly or that the child stopped making noise. So the parent thinks that the fear technique is a veritable method for disciplining a child and restoring order.

However, this is a very harmful approach. Both the short & long-term effects are disastrous. There is a breach of trust and even more than that the child’s mind is immediately and permanently scarred by that fear. It cannot be removed easily. That fear literlly paralyzes them in that very moment. But it does not stop at that point. Rather, that very fear hauntingly sits in the child’s mind for ages, and may even carry over into their next life. That is the depth to which the imposed fear invades their psyche.

So such unfounded fears that get imposed on a child’s mind ruin the child’s peace of mind in the present and become psychic baggage for the long haul.

Indeed, the consequences of terrifying the child in this way are ghastly. This is the wrong way to discipline a child. Yet certain parents and guardians repeat such threat again and again, thereby cementing the fear in the mind of the child and ultimately crippling them.

MORE ABOUT FEAR

Bhaya, or fear, is one of the four basic propensities – along with sleep (nidra), food (ahara), and procreation (maethuna) – of each and every human being. This sense of fear is actually a survival instinct. Animals have it; humans have it. So we already have a sense of fear built into our human personality.

But that innate sense of fear is based on reality – i.e. physical fear. Animals are fearful of their predators so they run away for safety. The fear is real and that fear preserves their existence.

Here the point is that the fundamental fear vrtti is already part of our constitution – it is a base instinct, not something noble or divine. But, at least, it is based on reality, i.e. physically dangerous situations. That helps prevent people from getting hurt etc.

In contrast, fears imposed on the human psyche are just a burden, i.e. imposed samskaras. Those multiply as people harbour those fears. As children, so many false or imaginary fears are imposed in the psychic realm. As those fears mount they severely shackle and even cripple the person.

As aspirants, we are to ultimately overcome all such fears, and aim all our psychic momentum unto Him. So these fear can be eliminated through deep, devotional sadhana.

HOW IMAGINARY FEARS BECOME REAL

Here below Baba further explains the nature of this phenomenon.

“You are the witnessing entity, you are the seer of the ghost, and a certain compartment of your mind went outside as an external projection and took the form of the ghost, that is, the very structure of the ghost is ectoplasmic in nature and that ectoplasm came from your source. You are the creator of that ghost. Actually there is no ghost. But you will see many a respectable man who will say, “Yes, I have seen it! Yes, I have seen it!” He is not incorrect in saying this. He saw it, but the ghost was of his creation. It was an outer or external objective reflection, or external objective projection, or external positive hallucination.” (Ananda Vacanamrtam-12)

“Suppose in daytime you are in a lonely place. It may or may not be a lonely place. Suppose in daytime you are alone in a big house, and some people told you that there is a ghost – “Ghost, ghost, ghost.” You heard it. The acoustic wave touched your mind, touched the subconscious portion of your mind, and after that you are told, “You know, Mr. X, there is a ghost in this house.” And you are Mr. X. “There is a ghost in this house.” All the nerve fibres fail to function. What will happen then? Just touch the conscious level of your mind, and as an extro-objective creation, as an external reflection of your very ectoplasmic stuff, you will see a ghost. And what sort of ghost will you see? The description of a ghost that you read in your books or you heard from your granny, “A ghost is like this.” In broad daylight you will see the ghost.” (Ananda Vacanamrtam-12)

So the human mind is very fragile and subject to all kinds of fears – even false ones that we hear in the form of ghost stories, etc.

No one should take this point lightly and think that scaring children is just one momentary incident. Any and all fear has a huge impact on their psyche. They will be terrified in that very moment and compromised even crippled for life. We should all pay heed. That is Baba’s warning.

FEAR VRTTI MULTIPLIES

What people may not realise is that when they impose a fear complex on a child, then they are multiplying the fear vrtti itself.

“The human propensities that operate in the mundane sphere are five in number: áhár [food], nidrá [sleep], bhaya [fear], maethuna [begetting progeny] and dharma sádhaná [spiritual practice]. Of these five, only the first four play a part in the lives of animals. The peculiar nature of these five propensities is this: if they are given indulgence, they increase. And they easily come under control with a slight effort; only in the initial stage, one must struggle a little to control them.” (Namah Shivaya Shantaya, Shiva’s Teachings – 2 (continued) (Discourse 16))

Thus, by encouraging fear in the young child, then that very fear vrtti gets stimulated and can consume a child’s entire existence. It will crop up in all kinds of ways, in countless situations. Because already on a regular basis the child is disciplined via the imposition of a fear complex. As that complex gets reinforced again and again, it takes up permanent residence in the mind of the child – and grows. It erodes the child’s existence in all aspect of life.

The child fearfully thinks, “I can’t do that”, “If I turn my back I will be attacked, “Ghosts will get me”, “I will be swallowed up in the darkness”, “Making a class presentation is too scary”, “I cannot go to that job interview”, etc etc. The child will literally be stricken with fear in all kinds of situations – from the fear of the dark to the fear of the unknown.

It is just like if a banyan tree is allowed to grow inside the courtyard of a mansion, then one day that tree will become so huge it will destroy the mansion itself. Same is the case with harmful vrttis like fear. If encouraged and given scope to grow, they will devour the entire human personality.

The end result is that instead of raising a fearless child that is ready to stand up to all kinds of difficulties, one raises a coward that is scared – nay terrified – in every aspect and encounter of life.

SOLUTION:

CREATING A FEARLESS MIND

Baba has graciously given us – at minimum – two pathways for creating and cultivating a fearless mind-set.

1) We must not pollute the minds of children by imposing fear sentiments.

“It is important that these lullabys should convey the inspiration for the development of heroism and knowledge, but there should be no frightening ideas in them.” (Prout in a Nutshell-10)

Thus our stories, films, festivals, disciplinary tactics, tales, holidays should be completely devoid of scary thoughts and images. Children should feel safe, secure, and loved – never burdened by any imposed or false fear.

That is the first method for raising a healthy child.

2) The second method is to read Baba’s short stories wherein He has graciously written various ghost stories where those ghosts are friendly and helpful. Sometimes the ghost sweetly drapes a mosquito net over a sleeping person so that they will be more comfortable. Or the ghost will bring a glass of water or offer shelter to a needy person. Basically, in so many of His stories, ghosts and other creatures are quite friendly and philanthropic. This helps create a positive mind-set wherein one will not fall prey to dogmatic fears about ghosts. Today’s filmmakers and story writers should also follow this path.

This is a second method for raising children free of fear complexes.

CONCLUSION

We should be 100% wary of introducing false fears into the mind-set of our children. Thus we must re-evaluate occasions like Halloween and other fear-based festivals, and we must be vigilant not to let our children be adversely affected by the entertainment industry which makes billions of dollars by scaring children etc. Also of critical importance is that we must ensure that our children are never exposed to fear tactics as a form of discipline. With the gift of a safe and happy childhood, that young one will grow up and live a courageous and dharmic life.

“One must move along the path of satya and one must have the satya as one’s only desideratum. And this is the only path, this is the path of fearlessness; that is, there is no fear in it, nothing to be afraid of.” (Ananda Vacanamrtam – 2)

Namaskar,
Varun

Note 1: PHYSICAL FEAR VS. PSYCHIC FEAR

The fear that grips animals is physical fear, not psychic fear. They do no suffer from nightmares or hallucinations, nor are they fearful about what will happen tomorrow etc. They are fearful for their life when confronted by predators etc. That is their fear.

Humans also harbour fears as survival instincts. “I am too scared to jump off of this bridge”; “I am scared and do not want to grab the snake; “I am too scared to walk into the fire.” These types of fears are ones we are born with as the are related with our very existence. Such as if an elephant is running towards you then you will run away to save your life.

In contrast, unlike animals, humans suffer from a multitude of psychic fears that are imposed. These fears do not protect one’s existence but rather hinder one’s growth. That is why imposed fears are a bondage as they shackle the psyche. Such fears include the fear of ghosts, goblins, fear of the future, fear of losing friends, fear of failure etc. People suffer from so many psychic fears that are imposed. And that is what this entire letter is about.

Note 2: LINK TO PRIOR LETTER

http://am-global-01.blogspot.com/2012/10/are-you-scaring-your-child.html

Prabhat Samgiita

“Tumi bhul pathe cale esecho…” (P.S. 2007)

Purport:

O’ Parama Purusa, by mistake, anyhow You have lost the path and come to my home. I do not believe in fate or fortune. And this I also know: That I do not have any wealth or virtue. Your auspicious arrival is simply due to Your grace. You graced me by coming to my home – Your arrival has nothing to do with my quality.

O’ Parama Purusa, You have come here to change the burning desert into greenery. You have come to revitalise dried-up, half-dead plants and transform them into blossoming flowers and luscious fruits. O’ my Lord, with Your arrival, everyone has gotten new life. Those who were depressed and hopeless, You graciously brought a smile to their face and placed a song in their throat. By this way, You decorated them with a garland of jewels.

Baba, now I understand that only You are mine; I do not have anyone else. Except You, there is none that I can say is mine. What I have and what belongs to me, everything is Your causeless grace. I think You thought all these things and You deliberately made a mistake in order to come here to my little hut. You made this mistake knowingly and with full awareness.

Baba, You have come to my place; You have graced me. It is due to nothing else than Your causeless grace that You have come…

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UNKNOWINGLY MAKING LOVED ONES COWARDS

Baba

== UNKNOWINGLY MAKING LOVED ONES COWARDS ==

Namaskar,
Fear is an extremely debilitating ailment. Yet we see this fear vrtti imposed on the minds of our youths through various festivals like Halloween as well as through the mega-pseudo culture industry of Hollywood movies, Disney’s Ghost House, scary stories, television programs, video games, and haunted houses etc. These points were discussed in a prior letter – see link below.

Here we must understand however that it is not just the entertainment business and common social festivals that are at fault. That is not the only way that fear is imposed on the impressionable minds of our children. The imposition of fear also comes directly from family members – and this can haunt a child their entire life.

ORDINARY FAMILIES IMPOSE

SCARE TACTICS AS DISCIPLINE

Here is Baba’s teaching – the transcription of Baba’s actual voice – where He warns how even family members impose a fear complex on young ones. This is from His 01 January 1986 discourse in Kolkata, “Existential Flow & Its Culminating Point”.

Ghrna’, shaunka’, bhaya, aet’a’ holo pa’pa, jab tumi jakhan chotto chile, tumi ka’uke ghrna’ korte na’. Oi pare toma’r prativeshiira’ bandhura’ ba’r’iir lokera’, toma’ke shikhiye chilo ki, “Aeta korte na’in, aeta ghrnya jinish.” To, toma’ke bhaya shikhiye che, lajja’ shikhiye che, a’r seit’a shes’a paryanta toma’r rauna [lege] geche. Choto chele du’dha kha’cche na’. Ba’r’iir lokera’ bolle, “Oi juju a’che, ta’la ga’che juju a’che, dhare nebe.” Tumi jujur bhaye khiye nile du’dha. Ta’r pare, sei tumi jakhane du vatsa’rer na’iny, tumi hoye gele ba’isa vatsa’rer, takhano sei maner jujuta’ roye gelo. Kakhano-kakhano svapnetei juju ke dekhbe. Ekla’ hote giye jujur bhaya buka kenpe ut’abe. Era holo ki? Na, ca’inpiye deoya ba’ndha’na. Ai, this type of bondage or these bondages are known as pa’shas.

“Hatred, doubt, fear are sin. When you were small, you did not hate anybody. After that your neighbors, friends and family members taught you, “This is what hate is, don’t do such a thing.” They taught you fear, they taught you shyness, and in the end those interactions stained your mind in that color. The small babe did not want to drink the milk. So in order to get the baby to drink the milk, the family members said, “Look a ghost is on the palm tree – it will come and get you if you do not drink your milk.” So you drank the milk out of fear of being caught by the ghost. After many years, when you were no longer two, but became twenty-two years of age, that mental ghost still existed in your mind. From time to time in your dreams you will still see that ghost. In consequence, while remaining in a lonely place your heart will become startled and frozen due to fear of that ghost. What is this? Imposed bondage. This type of bondage or these bondages are known as pa’shas.” (Existential Flow & Its Culminating Point)

SIMILAR EXAMPLES

And verily throughout His discourses, Baba discusses and points out examples where families and caretakers use a fear complex as a means to control or discipline children. Here are some similar examples:

[A] If the kids are playing and making too much noise when it is their bed time, then a parent or caretaker may say, “If you do not go to sleep this instant, then monsters will come and attack you.”

[B] Or they may say, “Naughty children are bound to get eaten by goblins.”

[C] Some even exclaim, “If you do not behave, Satan will punish you forever.”

[D] Various adult family members may tell children that, “Ghosts will come and strangle you if you do not sit still.”

[E] Plus, if a child is not eating its meal, then the grandmother may try to instill fear in that child’s mind. The grandma terrorizes the child by saying, “If you do not eat your meal, then a ghost will come and swallow you. So sit down and eat and do not run around.”

Tragically, this type of talk by a grandma, parent, or caretaker terrifies the child – to the very bone. The child’s mind becomes weak, fragile, and filled with the notion of their impending doom. The child thinks that at any moment they will be attacked by a goblin.

WHY IT IS SO SCARY FOR THE CHILD

For adults, such statements are not scary; but for the child, they are absolutely frightening. Because the child does not have experience in the world. What they are told by their parents, care-takers, and guardians, they take to be real. In that case, the child becomes truly terrified when told that they will be eaten by ghosts, or that when the lights get turned off then monsters will attack them etc.

Even worse, the fear does not begin and end there – it lingers and festers in the child’s mind for years and years. Even when that child grows to 22 years of age or even 78 years of age, they still have nightmares about a goblin coming and sitting on his chest. Baba explains this clearly in His discourse.

A COMMON AILMENT

To some or more degree, such imposed fear complexes are used in countless families around the world. It is a misguided parenting technique that is commonly employed, unfortunately. Think back to your own childhoods and see if you remember being told such events.

Why is this tactic used so pervasively from one land to the next? Because the parent or caregiver naively thinks that the problem is solved – that they got an easy fix. They think that the child has started to behave properly or that the child stopped making noise. So the parent thinks that the fear technique is a veritable method for disciplining a child and restoring order.

However, this is a very harmful approach. Both the short & long-term effects are disastrous. There is a breach of trust and even more than that the child’s mind is immediately and permanently scarred by that fear. It cannot be removed easily. That fear literlly paralyzes them in that very moment. But it does not stop at that point. Rather, that very fear hauntingly sits in the child’s mind for ages, and may even carry over into their next life. That is the depth to which the imposed fear invades their psyche.

So such unfounded fears that get imposed on a child’s mind ruin the child’s peace of mind in the present and become psychic baggage for the long haul.

Indeed, the consequences of terrifying the child in this way are ghastly. This is the wrong way to discipline a child. Yet certain parents and guardians repeat such threat again and again, thereby cementing the fear in the mind of the child and ultimately crippling them.

MORE ABOUT FEAR

Bhaya, or fear, is one of the four basic propensities – along with sleep (nidra), food (ahara), and procreation (maethuna) – of each and every human being. This sense of fear is actually a survival instinct. Animals have it; humans have it. So we already have a sense of fear built into our human personality.

But that innate sense of fear is based on reality – i.e. physical fear. Animals are fearful of their predators so they run away for safety. The fear is real and that fear preserves their existence.

Here the point is that the fundamental fear vrtti is already part of our constitution – it is a base instinct, not something noble or divine. But, at least, it is based on reality, i.e. physically dangerous situations. That helps prevent people from getting hurt etc.

In contrast, fears imposed on the human psyche are just a burden, i.e. imposed samskaras. Those multiply as people harbour those fears. As children, so many false or imaginary fears are imposed in the psychic realm. As those fears mount they severely shackle and even cripple the person.

As aspirants, we are to ultimately overcome all such fears, and aim all our psychic momentum unto Him. So these fear can be eliminated through deep, devotional sadhana.

HOW IMAGINARY FEARS BECOME REAL

Here below Baba further explains the nature of this phenomenon.

“You are the witnessing entity, you are the seer of the ghost, and a certain compartment of your mind went outside as an external projection and took the form of the ghost, that is, the very structure of the ghost is ectoplasmic in nature and that ectoplasm came from your source. You are the creator of that ghost. Actually there is no ghost. But you will see many a respectable man who will say, “Yes, I have seen it! Yes, I have seen it!” He is not incorrect in saying this. He saw it, but the ghost was of his creation. It was an outer or external objective reflection, or external objective projection, or external positive hallucination.” (Ananda Vacanamrtam-12)

“Suppose in daytime you are in a lonely place. It may or may not be a lonely place. Suppose in daytime you are alone in a big house, and some people told you that there is a ghost – “Ghost, ghost, ghost.” You heard it. The acoustic wave touched your mind, touched the subconscious portion of your mind, and after that you are told, “You know, Mr. X, there is a ghost in this house.” And you are Mr. X. “There is a ghost in this house.” All the nerve fibres fail to function. What will happen then? Just touch the conscious level of your mind, and as an extro-objective creation, as an external reflection of your very ectoplasmic stuff, you will see a ghost. And what sort of ghost will you see? The description of a ghost that you read in your books or you heard from your granny, “A ghost is like this.” In broad daylight you will see the ghost.” (Ananda Vacanamrtam-12)

So the human mind is very fragile and subject to all kinds of fears – even false ones that we hear in the form of ghost stories, etc.

No one should take this point lightly and think that scaring children is just one momentary incident. Any and all fear has a huge impact on their psyche. They will be terrified in that very moment and compromised even crippled for life. We should all pay heed. That is Baba’s warning.

FEAR VRTTI MULTIPLIES

What people may not realise is that when they impose a fear complex on a child, then they are multiplying the fear vrtti itself.

“The human propensities that operate in the mundane sphere are five in number: áhár [food], nidrá [sleep], bhaya [fear], maethuna [begetting progeny] and dharma sádhaná [spiritual practice]. Of these five, only the first four play a part in the lives of animals. The peculiar nature of these five propensities is this: if they are given indulgence, they increase. And they easily come under control with a slight effort; only in the initial stage, one must struggle a little to control them.” (Namah Shivaya Shantaya, Shiva’s Teachings – 2 (continued) (Discourse 16))

Thus, by encouraging fear in the young child, then that very fear vrtti gets stimulated and can consume a child’s entire existence. It will crop up in all kinds of ways, in countless situations. Because already on a regular basis the child is disciplined via the imposition of a fear complex. As that complex gets reinforced again and again, it takes up permanent residence in the mind of the child – and grows. It erodes the child’s existence in all aspect of life.

The child fearfully thinks, “I can’t do that”, “If I turn my back I will be attacked, “Ghosts will get me”, “I will be swallowed up in the darkness”, “Making a class presentation is too scary”, “I cannot go to that job interview”, etc etc. The child will literally be stricken with fear in all kinds of situations – from the fear of the dark to the fear of the unknown.

It is just like if a banyan tree is allowed to grow inside the courtyard of a mansion, then one day that tree will become so huge it will destroy the mansion itself. Same is the case with harmful vrttis like fear. If encouraged and given scope to grow, they will devour the entire human personality.

The end result is that instead of raising a fearless child that is ready to stand up to all kinds of difficulties, one raises a coward that is scared – nay terrified – in every aspect and encounter of life.

SOLUTION:

CREATING A FEARLESS MIND

Baba has graciously given us – at minimum – two pathways for creating and cultivating a fearless mind-set.

1) We must not pollute the minds of children by imposing fear sentiments.

“It is important that these lullabys should convey the inspiration for the development of heroism and knowledge, but there should be no frightening ideas in them.” (Prout in a Nutshell-10)

Thus our stories, films, festivals, disciplinary tactics, tales, holidays should be completely devoid of scary thoughts and images. Children should feel safe, secure, and loved – never burdened by any imposed or false fear.

That is the first method for raising a healthy child.

2) The second method is to read Baba’s short stories wherein He has graciously written various ghost stories where those ghosts are friendly and helpful. Sometimes the ghost sweetly drapes a mosquito net over a sleeping person so that they will be more comfortable. Or the ghost will bring a glass of water or offer shelter to a needy person. Basically, in so many of His stories, ghosts and other creatures are quite friendly and philanthropic. This helps create a positive mind-set wherein one will not fall prey to dogmatic fears about ghosts. Today’s filmmakers and story writers should also follow this path.

This is a second method for raising children free of fear complexes.

CONCLUSION

We should be 100% wary of introducing false fears into the mind-set of our children. Thus we must re-evaluate occasions like Halloween and other fear-based festivals, and we must be vigilant not to let our children be adversely affected by the entertainment industry which makes billions of dollars by scaring children etc. Also of critical importance is that we must ensure that our children are never exposed to fear tactics as a form of discipline. With the gift of a safe and happy childhood, that young one will grow up and live a courageous and dharmic life.

“One must move along the path of satya and one must have the satya as one’s only desideratum. And this is the only path, this is the path of fearlessness; that is, there is no fear in it, nothing to be afraid of.” (Ananda Vacanamrtam – 2)

Namaskar,
Varun

Note 1: PHYSICAL FEAR VS. PSYCHIC FEAR

The fear that grips animals is physical fear, not psychic fear. They do no suffer from nightmares or hallucinations, nor are they fearful about what will happen tomorrow etc. They are fearful for their life when confronted by predators etc. That is their fear.

Humans also harbour fears as survival instincts. “I am too scared to jump off of this bridge”; “I am scared and do not want to grab the snake; “I am too scared to walk into the fire.” These types of fears are ones we are born with as the are related with our very existence. Such as if an elephant is running towards you then you will run away to save your life.

In contrast, unlike animals, humans suffer from a multitude of psychic fears that are imposed. These fears do not protect one’s existence but rather hinder one’s growth. That is why imposed fears are a bondage as they shackle the psyche. Such fears include the fear of ghosts, goblins, fear of the future, fear of losing friends, fear of failure etc. People suffer from so many psychic fears that are imposed. And that is what this entire letter is about.

Note 2: LINK TO PRIOR LETTER

http://am-global-01.blogspot.com/2012/10/are-you-scaring-your-child.html

Prabhat Samgiita

“Tumi bhul pathe cale esecho…” (P.S. 2007)

Purport:

O’ Parama Purusa, by mistake, anyhow You have lost the path and come to my home. I do not believe in fate or fortune. And this I also know: That I do not have any wealth or virtue. Your auspicious arrival is simply due to Your grace. You graced me by coming to my home – Your arrival has nothing to do with my quality.

O’ Parama Purusa, You have come here to change the burning desert into greenery. You have come to revitalise dried-up, half-dead plants and transform them into blossoming flowers and luscious fruits. O’ my Lord, with Your arrival, everyone has gotten new life. Those who were depressed and hopeless, You graciously brought a smile to their face and placed a song in their throat. By this way, You decorated them with a garland of jewels.

Baba, now I understand that only You are mine; I do not have anyone else. Except You, there is none that I can say is mine. What I have and what belongs to me, everything is Your causeless grace. I think You thought all these things and You deliberately made a mistake in order to come here to my little hut. You made this mistake knowingly and with full awareness.

Baba, You have come to my place; You have graced me. It is due to nothing else than Your causeless grace that You have come…

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PRABHAT SAMGIITA PURPORT: LOVING COMMUNICATION OF BHAKTA AND PARAMA PURUSA

Baba

PRABHAT SAMGIITA PURPORT:

LOVING COMMUNICATION OF BHAKTA AND PARAMA PURUSA

~ PS #1157 ~

Namaskar,
The following review of Prabhat Samgiita #1157 is comprised of three distinct sections:

(A) Transliteration

(B) Line Meaning

(C) End Notes

Please be sure to read each section carefully as they build upon each other. Kindly send your suggestions, comments and thoughts.

TRANSLITERATION OF PS #1157

Ke go ele sudha’-jhara’
Sakal a’ndha’r sariye diye karale a’lo basundhara’

Toma’r saunge mora paricaya kato yugera ke ja’ne ta’y
Notuna a’lora jhilike a’ja baha’le jharn’adha’ra’

Eso pra’n’e eso mane mohan rupe saungopane
A’sh met’a’te man bhara’te madhura tumi madhubhara’

LINE MEANING OF PS #1157

Who are You who has come showering nectar, O’ Sudha’ Jhara’ [1]. Removing all the darkness, You have made this earth effulgent.

O’ Oarama Purusa, by Your grace, I came to know You [2] ages and ages ago – who knows when [3]. In that closeness, with flashes [4] of a new light, today, You released the flow of endless fountain streams. [5]

O Divine Entity, come into my life, come into my mind – secretly, in Your attractive, charming form. O’ Madhura [6], You are the embodiment of sweetness. Please satisfy my hope and satiate my heart.

Baba, I surrender at Your lotus feet…

END NOTES FOR PS #1157

[1] Sudha’ Jhara’: This is one of the names of Parama Purusa which describes one of His infinite attributions: The Entity that showers nectar.

[2] I came to know You: Some confused persons have translated this line as “our relation began long ago” as if the sadhaka and Parama Purusa met each other at the same time. But it is not like that: Parama Purusa is omniscient and knows everything across time and space; so it is just the sadhaka who came to know Him at that time. Already, Parama Purusa knew the sadhaka. But those who are unaware translate this line as: “Through countless ages, our acquaintance has evolved.” So this is incorrect. Parama Purusa’s feeling or understanding of a particular relation does not evolve – His stance is permanent. Only the sadhaka’s feelings toward Him change as one enters onto and advances along the path of spirituality.

[3] Second Stanza, First Line: Here the exact date, hour, minute, and second of the introduction is not known to the sadhaka. Only the he knows that it was a long time ago that he first came in contact with that Divine Entity. Yet all along the Divine Entity was aware about him.

[4] Flashes (jhilike): To progress along the path of spirituality, the grace of Parama Purusa is needed, but not need a full load or large amount if grace, just a a wee-bit of grace is enough. If He graces fully then human beings will become over-loaded, i.e. flooded. It is just like if your crops are very dry and needs water, then just a small amount is enough; if those crops become flooded in 2ft or 10ft of water, they will not be able to survive. Similarly, in human life, just a wee-bit of grace is sufficient. Human beings cannot tolerate more.

[5] Second Stanza, Second line: This line depicts how the sadhaka’s relation with Parama Purusa has deepened to a new degree of closeness and intimacy. Earlier the relation was normal and today it became extremely powerful and devotional. Parama Purusa showered enormous spiritual waves (jharn’adha’ra’) of intimacy and strong devotional yearning.

[6] O’ Madhura’: Here the bhakta is addressing Parama Purusa as: O’ most loving One. Parama Purusa has infinite attributions and this name for Him depicts His quality of overflowing with sweetness and love.

To understand more deeply about the meanings of madhura and madhura’, one should be familiar with madhura bhava, i.e. that intimate relation between devotee and the Lord. This is an extremely close and intimate loving relation, just like the great bhaktas Miira and Radha had with Lord Krsna. All this Baba has explained beautifully in His book, Namami Krsnasundaram. This type of very intimate relation is called madhura bhava. The Entity who is most loving is addressed as Madhura and is also madhu bhara, i.e. filled with sweetness and charm. That is why He is most loving.

Namaskar,
Varabhaya Deva

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HARMFUL BABA STORY ABOUT DOG PRACTICING HIGHER PRANAYAMA

Baba

HARMFUL BABA STORY ABOUT

DOG PRACTICING HIGHER PRANAYAMA

Namaskar,
One Baba story book – published in Hindi – contains many good stories, yet, unfortunately, also contains some very serious flaws. Here we are going to address one of those critical flaws wherein the writer attributes a false statement to Baba.

Specifically, the writer claims that Baba told the following:

“Animals of the dog group perform shu’nya khumbak [pranayama] while sleeping.” (Note: Shu’nya kumbhaka means keeping the air expelled after exhalation, and not breathing in again.)

More about the “veracity” of this statement is explained below.

First it should be understood that by directly addressing such flaws, the book can be corrected and made better; and, most importantly, Sadguru Baba will be presented in the proper light. Then the publication will be cured of its ills.

As Ananda Margiis, we must examine the veracity of this claim. Because as we know, if an incorrect philosophical tenet is put forth in story form, then the whole society can be led astray. This happened in the past with Mahasmbhuti, i.e. Lord Shiva and Lord Krsna. Such events must not be repeated.

STEPS OF PRANAYAMA

Most senior sadhakas know that a type of pranayama has elements known in Sanskrit as puraka (inhalation), kumbhaka (retention of breath), and recaka (exhalation). Here I am referring to a type pranayama this is potentially very dangerous whereby if not done correctly, one may even die. This is not the pranayama done as the 4th lesson of Ananda Marga sadhana, but rather a different pranayama.

Then there is another aspect of pranayama known as shu’nya kumbhaka, i.e. the act of keeping all the air expelled for a period of time before taking the next inhalation. That is the topic of this letter.

BEWARE – VERY HARMFUL IF DONE WRONGLY

So everyone should know that practicing any type of kumbhaka pranayama without getting the proper guidance from an acarya is very harmful. Baba has delivered a stern warning about this. Because if this practice is done incorrectly then one may puncture their lung and be forced to get emergency medical treatment in the hospital; and, various other physical and psychic problems can arise if this type of pranayama is wrongly done – even death itself. The body and mind can become so adversely affected that the person actually dies. That is why Baba has advised us not to practice any type of kumbhaka pranayama without proper instruction.

You can ask your acarya more about shu’nya kumbhaka; certainly they will warn you about how harmful it is if not done properly.

In contrast, our 4th lesson pranayama is comparatively safe. Though certainly one should practice 4th lesson after taking proper precaution and carefully following the guidelines as told in Caryacarya. Just to reiterate, in our 4th lesson pranayama meditation, there is no aspect of shu’nya kumbhaka or any type of kumbhaka. There is only puraka (inhalation) and recaka (exhalation).

What we need to know here is that shu’nya kumbhaka pranayama means keeping the air out for an extended period, and that the writer claims Baba said dogs do like this when they sleep. As if animals in the dog family just sleep in a state of shu’nya kumbhaka, i.e. they exhale, and keep the air out entirely while they sleep and do not inhale again until after they awaken. This is an outlandish idea. How can a dog do like this. Baba would never tell such a thing.

WHAT ONE FAMILY ACARYA WROTE

Yet on page 131 of his book, “Baba Antarya’mii” (Hindi), one family acarya – Shrii Diip Narayanji – has laid claim that during senior acarya classes Baba stated that dogs do shu’nya khumbak when they are sleeping.

Here is his exact line from acaryaji’s Hindi publication:

“Dog group sote samay shu’nya kumbhaka karte hain.”

The English translation is:

“Animals of dog group perform shu’nya khumbak [pranayama] while sleeping.”

This is the statement acaryaji has attributed to Baba. But how can a dog sleep and do shunya khumbak and not take any air while it sleeps. This is a most erroneous and outlandish claim. Obviously Baba never made such a statement. Clearly, the writer is confused.

Moreover, dogs are unable to practice any form of meditation, let alone shu’nya khumbak pranayama. So this is just a false and bogus claim.

THE BOOK MUST BE FIXED

Now it is the duty of Shrii Diip Narayanji’s son, Randhir ji, to correct this mistake. This is a grave error as it is done in Guru’a name. It should not be in print that animals from the dog family practice shu’nya kumbhaka pranayama. This is a complete misnomer.

Many other aspects of the book are ok, yet there are a number of critical issues.

In particular, when Shrii Diip Narayanji tries to explain Ananda Marga philosophy or wrongly cites Baba, then he goes far from the path. And verily that defeats the whole purpose in writing. The book is meant to serve as a clarification of Ananda Marga ideals, but, at times, the author is steering things in the other direction. His explanations misguide the reader. That is the problem.

We should contact Randhir ji and inform him of the situation. An errata page is needed that corrects the various errors in Ac Diip Narayanji’s book.

ENSURE, EVERY WORD AND EXPRESSION IS

CONSISTENT WITH ANANDA MARGA IDEOLOGY

Since 1990, various Baba story books have been written and many have serious flaws – i.e. poor devotional expression and wrong explanation of Ananda Marga ideology. That does not mean that such books should not be written. Only it means that greater care must be taken before publishing a Baba story book.

It is very important to share draft editions with various senior sadhakas etc to ensure that every word and expression within the book is consistent with Ananda Marga ideology. By having numerous proofreaders ahead of time, it is sure that the final publication will be of a higher standard.

Unfortunately, the way things are going these days, many such publications are wrought with inaccuracies, including the book by Shrii Diip Narayan ji, Baba Antarya’mii.

Following are some of Baba’s divine teaching about pranayama including shu’nya kumbhaka pranayama.

PRANAYAMA AS DESCRIBED IN CARAYACARYA

Here below Baba is describing the pranayama which is the 4th lesson of Ananda Marga sadhana. By reading the following it is evident that there is no component of kumbhaka in this practice. So none should confuse this with that potentially very harmful pranayama that is discussed throughout this letter.

“Closing the eyes, sit in either siddhásana, padmásana or bhojanásana. Do bhútashuddhi. After doing ásana shuddhi, concentrate your mind on the point that the ácárya will fix. Then, after doing cittashuddhi, ideate on the first syllable of your Iśt́a mantra, press and close the right nostril with the thumb of the right hand, and draw in a deep breath through the left nostril. During inhalation, ideate that infinite vital energy is entering the point from the infinite Brahma who is existing all around. After taking a full breath close the left nostril with the middle, ring and little fingers, and, taking the thumb away from the right nostril, slowly let out the air (Ideate that the infinite vital energy is returning from the point to that Infinite Brahma). During exhalation ideate on the remaining syllable of your Iśt́a mantra. When the breath has been fully expelled from the right nostril, inhale as fully as possible again through the right nostril. Afterwards, closing the right nostril with the thumb and removing the fingers, exhale the air through the left nostril. This completes one round.” (Caryacarya – III, Pranayama)

HOW TO MAXIMIZE YOUR STRENGTH & BECOME STRONG

“Moreover, the process of breathing, depending upon whether the breath is flowing through the right nostril or the left nostril or both nostrils, influences people in various ways. It was Shiva who determined what kind of activity should be performed, depending on which nostril the breath was flowing through, and depending on whether the id́á or piuṋgalá or suśumná channel was active. He set down specific rules and regulations as to when one should undertake physical, psychic or spiritual activities. He further instructed when and in what circumstances one should do ásanas, práńáyáma, dhárańá, dhyána, etc. This science, which Shiva invented and developed, was known as svara shástra or svarodaya [science of breath control]. Prior to Him, the world was not aware of this science. Shiva also gave clear instructions how this science could be applied by people in the practical field of action. In fact, this svara shástra did help the people later to solve many problems in their mundane as well as spiritual lives. When doing a heavy job while breathing normally, a person might have serious difficulties – perhaps one’s limbs might be broken – but in a state of baddha kumbhaka, or púrńa kumbhaka [with the lungs full], one can easily do the same work. While doing some over-strenuous activity in a state of shúnya kumbhaka [with the lungs empty] one might even die.”
“Suppose you are climbing to a high place or lifting a very heavy load. If you do not follow the system of breathing while lifting the load, your hands may become painful or your bones dislocated. If you do the same work in a state of shúnya kumbhaka, you will have great difficulty – you may even collapse. If, on the contrary, you perform any strenuous activity in púrńa kumbhaka, taking a deep breath, you can easily do it. All this comes within the scope of that svaravijiṋána. You might have read in the Rámáyańa that Hanuman, by taking a deep breath, made his body swell and lifted a whole mountain. Although it is a mythological story, it refers to the science of svaravijinána.” (Namaha Shivay Shantaya, Shiva – the Focal Point of Everything (Discourse 3))

DANGEROUS TO PRACTICE

Here is one of the many places where Baba Himself advises that non-sadhakas should not practice pranayama as without the proper training they may harm themselves.

“Práńáyáma is meant for sádhakas – it is better for non-sádhakas not to take the risk of injuring themselves by doing práńáyáma.” (Caryacarya, part 3)

But for sadhakas, 4th lesson pranayama is very important

PAUSE IS NOTHING BUT A STATE OF DEATH

“In the case of respiration also, after human beings inhale, they do not immediately exhale. They retain the breath inside for a while, and then they exhale. Similarly, after exhaling, they do not immediately inhale. They stop for a little while, and then only do they inhale. So in both cases there is a pause for a short while. The first pause, after inhalation, is called púrńa kumbhaka, and the second pause, after exhalation, is called shúnya kumbhaka.” (Subhasita Samgraha – 21, Dhruva and Adhruva)

QUESTIONS AND ANSWERS GIVEN BY BABA

“Question: What is the meaning of recaka?”

“Answer: Recaka means “emptying”. When one exhales completely and keeps the breath out during the process of breathing, it is called recaka.” (Yoga Psychology, Q & A #14)

“Question: What are the differences among recaka, púraka, and kumbhaka?”

“Answer: At the time of práńáyáma, when one exhales the breath completely, it is called recaka; when one inhales completely, it is called púraka; and when one retains air inside the body, it is called kumbhaka.” (Yoga Psychology, Q & A #15)

REMARKS

If any aspect of this letter is unclear or you have any questions, then please write me.

Also, it should be known that there are a number of other problems with this book; please come forward with other fallacies and inconsistencies that you have found in this book. In brief, to improve this publication the need of the day is to point out any and all places where the book does not match Ananda Marga ideology.

WHAT IS NEEDED TO WRITE A PROPER BABA STORY

It is important for us to consider what is needed to write a proper Baba story. First and foremost one must ensure that the Baba story is itself true. After carefully making this assessment, these following criteria are needed: (a) deep devotion for Baba, (b) pointed understanding of Ananda Marga philosophy, and (c) literary skill.

Devotion allows a person to write with proper flow and prana. Ideology brings right direction and philosophical consistency. Literary skill brings artistic value and beauty.

Of these three characteristics, if one has only devotion and lacks philosophical understanding and lacks writing skills, then sometimes their story will not have philosophical support. And in some cases the stoy may even be dogmatic. And, certainly without literary skill, the story will be rough and jagged and will lack proper expression.

If one has only philosophical understanding and lacks devotion and is shy on writing skills, then their Baba story will be dry and poorly expressed.

And if one only has literary prowess, yet lacks both devotion and philosophical understanding, then that story will like applying cosmetic make-up to a dead person – there will not be any charm. It will be useless and dogmatic. If a person is alive and healthy, then that make-up will have some value, i.e. if one has devotion then that literary skill give devotional flow to the story, but if one does not have devotion then that literary skill is meaningless. What they write will be low-minded and dogmatic. So first one must have devotion and philosophical understanding, then literary talent can add beauty – otherwise not. Writing a story only with one’s literary skill – without proper devotion and devoid of ideological value – is of no use whatsoever.

So if there is proper devotional feeling and ideological understanding, then one’s literary skill will help make that story shine. While if one uses all their literary talent on a story that lacks devotional feeling and philosophical understanding, then that story will be a mess – i.e. useless and poisonous.

Unfortunately, nowadays there are some who fall in this last category. They have the writing skills, yet utterly lack proper devotional feeling and ideological understanding. In that case, the devotional component of the story is ruined or left out entirely, or one will write something contrary to the ideological fundamentals of Ananda Marga.

Best is to cultivate or have all the qualities: (a) requisite devotion, (b) understanding of Ananda Marga philosophy and (c) literary skill. Then one can write a beautiful and loving account that will inspire so many readers across the ages. And again, the first and foremost point is to ensure that the original material – i.e. the Baba story itself – is true and accurate.

Namaskar,
In Him,
Madhava Deva

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Loving Communication of Bhakta and Parama Purusa

Baba
PRABHAT SAMGIITA PURPORT:

LOVING COMMUNICATION OF BHAKTA AND PARAMA PURUSA

~ PS #1157 ~
Namaskar,
The following review of Prabhat Samgiita #1157 is comprised of three distinct sections:

(A) Transliteration

(B) Line Meaning

(C) End Notes

Please be sure to read each section carefully as they build upon each other. Kindly send your suggestions, comments and thoughts.

TRANSLITERATION OF PS #1157

Ke go ele sudha’-jhara’
Sakal a’ndha’r sariye diye karale a’lo basundhara’

Toma’r saunge mora paricaya kato yugera ke ja’ne ta’y
Notuna a’lora jhilike a’ja baha’le jharn’adha’ra’

Eso pra’n’e eso mane mohan rupe saungopane
A’sh met’a’te man bhara’te madhura tumi madhubhara’

LINE MEANING OF PS #1157

Who are You who has come showering nectar, O’ Sudha’ Jhara’ [1]. Removing all the darkness, You have made this earth effulgent.

O’ Oarama Purusa, by Your grace, I came to know You [2] ages and ages ago – who knows when [3]. In that closeness, with flashes [4] of a new light, today, You released the flow of endless fountain streams. [5]

O Divine Entity, come into my life, come into my mind – secretly, in Your attractive, charming form. O’ Madhura [6], You are the embodiment of sweetness. Please satisfy my hope and satiate my heart.

Baba, I surrender at Your lotus feet…

END NOTES FOR PS #1157

[1] Sudha’ Jhara’: This is one of the names of Parama Purusa which describes one of His infinite attributions: The Entity that showers nectar.

[2] I came to know You: Some confused persons have translated this line as “our relation began long ago” as if the sadhaka and Parama Purusa met each other at the same time. But it is not like that: Parama Purusa is omniscient and knows everything across time and space; so it is just the sadhaka who came to know Him at that time. Already, Parama Purusa knew the sadhaka. But those who are unaware translate this line as: “Through countless ages, our acquaintance has evolved.” So this is incorrect. Parama Purusa’s feeling or understanding of a particular relation does not evolve – His stance is permanent. Only the sadhaka’s feelings toward Him change as one enters onto and advances along the path of spirituality.

[3] Second Stanza, First Line: Here the exact date, hour, minute, and second of the introduction is not known to the sadhaka. Only the he knows that it was a long time ago that he first came in contact with that Divine Entity. Yet all along the Divine Entity was aware about him.

[4] Flashes (jhilike): To progress along the path of spirituality, the grace of Parama Purusa is needed, but not need a full load or large amount if grace, just a a wee-bit of grace is enough. If He graces fully then human beings will become over-loaded, i.e. flooded. It is just like if your crops are very dry and needs water, then just a small amount is enough; if those crops become flooded in 2ft or 10ft of water, they will not be able to survive. Similarly, in human life, just a wee-bit of grace is sufficient. Human beings cannot tolerate more.

[5] Second Stanza, Second line: This line depicts how the sadhaka’s relation with Parama Purusa has deepened to a new degree of closeness and intimacy. Earlier the relation was normal and today it became extremely powerful and devotional. Parama Purusa showered enormous spiritual waves (jharn’adha’ra’) of intimacy and strong devotional yearning.

[6] O’ Madhura’: Here the bhakta is addressing Parama Purusa as: O’ most loving One. Parama Purusa has infinite attributions and this name for Him depicts His quality of overflowing with sweetness and love.

To understand more deeply about the meanings of madhura and madhura’, one should be familiar with madhura bhva, i.e. that intimate relation between devotee and the Lord. This is an extremely close and intimate loving relation, just like the great bhaktas Miira and Radha had with Lord Krsna. All this Baba has explained beautifully in His book, Namami Krsnasundaram. This type of very intimate relation is called madhura bhava. The Entity who is most loving is addressed as Madhura and is also madhu bhara, i.e. filled with sweetness and charm. That is why He is most loving.

Namaskar,
Varabhaya Deva

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