Story: My Repentance

Date: 22 Jun 2013 11:21:34 -0000
To: ananda-marga-universal-forum-3@yogasamsthanam.net
Subject: Story: My Repentance

Baba

== STORY: MY REPENTANCE ==

Namaskar,
After waiting three-and-a-half hours on the platform in the grueling sun, finally there was an announcement indicating that the train was coming. I gathered my bags and readied myself to board the train. To date, I had been an acarya for seven years and had learned how to “manage” acarya life. Everything had gone well with Rajuji and the rest of the margiis in this locale but now it was time to move on.

THE SOP (STANDARD OPERATING PROCEDURE) OF SOME WTS:

HOW THEY DECEIVE MARGIIS ON FASTING DAY

I was doing what had become a common practice of the day amongst some acaryas:

Leave town on the day of ekadashii and then arrive in the next place and announce to everyone that I had fasted the previous day, when in fact the night before the margiis had fed me a delicious “pre-fasting day” meal. This was the way things had developed in WT life, unfortunately. I learned this “fasting technique” from my supervisor and had seen this ploy successfully carried out by any number of workers. Certainly many workers are doing their dry fasting sincerely, yet there remain some Wts who do not observe Baba’s directive about regular fasting.

At first I was too nervous to do it – to deceive margiis about fasting. But over time I became accustomed to it – until finally it became no big deal. I was doing it all the time.

LEAVING RAJUJI’S

So the night prior I took full belly at Rajuji’s house and then headed off to my next destination. While on the train I slept some, read the parts of the newspaper that was circulating around our train car, and talked with some of the other travelers. In this way the time passed and my 4 hour journey was nearly complete.

ARRIVING AT VERMAJI’S

The train slowed as it approached the upcoming stop and finally the train came to a complete halt. I grabbed my bags and descended onto the platform. The margiis were expecting me. I looked up and down the platform – knowing that they were sure to come and greet me. I did not see anyone.

Then from behind I felt a few tiny hands grabbing onto my gown. I turned around to see the shining and smiling faces of three young boys. These were Vermaji’s sons. I knew them well and their joyous presence meant that Vermaji was also close by.

In a moment, Vermaji approached with folded hands and a warm look in his eye. I had been here just two months ago and it was good to be back. Immediately, Verma welcomed me and inquired about my health etc. And then the five of us went together to catch an auto-rickshaw in order to head to Vermaji’s house.

Along the way the boys were silently looking at me the whole time and Vermaji and I talk about the news of the day. Plus we discussed various plannings for his unit such as talks, pracar programs, the upcoming PMSA event, and he gave me a summary about how things at the school were going.

MY LIE:

“I FASTED YESTERDAY”

Finally, as we approached the house, Vermaji asked if I was fasting today or not. I told him that I had fasted the day prior. He was very happy to hear this as he said his wife was preparing a special meal for my arrival. And he said that he himself was fasting tomorrow, which I knew to be true. Because whenever, given the option between fasting on a Friday or a Saturday, then always Vermaji would choose Saturday. He had told me as such on earlier visits and I knew him to be sincere in this.

I ATE ON EKADASHII, WHILE VERMAJI FASTED

Anyway once he understood that I had fasted yesterday, then when we entered into the house he said I should attend to my evening duties and sadhana etc, because dinner would be ready in a short while.

So I arranged all my things accordingly and did whatever I did etc, and sure enough in a short while the call came for dinner.

And that night Vermaji and I ate and spoke about all sorts of organisational dealings, financial arrangements, and I gave him all the news about where I had just been. Like this the evening passed and soon we were off to bed.

The next day came and went quickly. As planned, Vermaji did his fasting and I arranged my own food and attended to various inspections at the school and dealt with other affairs. And the day after I left for my new destination. That was a Sunday.

My mind was feeling relaxed and I did not think twice about having played that fasting drama with Vermaji. I figured it was good he fasted and I justified that what I do is my business and that is all. I consoled myself and justified in my mind that Wt life is tough – often it is not even possible to get proper food – so what is the harm in eating on fasting days. That was my excuse or alibi for skipping fasting. So my mind was nonplussed or unaffected by the fasting drama as it had become a way of life.

AN UNEXPECTED EVENT

Tragically that next Tuesday, one of the very elderly and senior margiis from Vermaji’s bhukti passed away. And margiis from all around came for the shraddha ceremony, including Rajuji.

And that is when the whole thing leaked out.

HOW I GOT EXPOSED:

MY DUPLICITY ROSE TO THE SURFACE

Because in passing, Rajuji and Vermaji discussed about various happenings and they naturally talked about their recent visits with me, since it had only been a few days earlier that I had stayed with them both. And in their own way, it came to pass that Rajuji mentioned that his wife had prepared me a special pre-fasting day meal. And in response Vermaji said that that was impossible because his own wife had prepared me a special meal for my post-fasting day. And within one or two sentences my whole drama got exposed – 100%. They understood that neither I fasted at Rajuji’s house nor at Vermaji’s house. Rather I had lied outrightly about the whole affair.

CS DADA’S REACTION:

YOU CAN SKIP FASTING BUT DO NOT DECEIVE THE MARGIIS

I came to know about all this because both Rajuji and Vermaji are respected and senior margiis and in an effort to straighten the situation out they talked to my chief secretary – not my direct in-charge. Needless, to say CS Dada was very displeased with my behavior, and he scolded me that ‘If I wish to skip fasting then I should keep myself hidden in the jagrti and not play such dramas with the margii families’. Then he got even angrier at me as said that, ‘This ruins the reputation of all acaryas.’ Even though we both knew well that some Dadas – around 10-20% of the workers, depending upon the sector – regularly skip their fasting days.

Anyway, the difference being as CS Dada put it was that, ‘I had gotten caught and lost the faith of the margiis’.

Then CS Dada instructed me that as a point of rectification I was to tell my story to all – and by that way it would serve as a reminder for me not to do such things again. For that reason I have now written this entire chapter to all of you.

Here I wish to add that it must be duly noted that at least 10% to 20% of all workers sincerely do their dry fasting, although they may or may not follow the proper procedure for breaking fast. That is to say on breaking fast morning they may only drink 1 glass of water and then eat some bananas without every cleansing the digestive tract in the proper manner. But the actual fasting, these workers follow sincerely.

FEELINGS OF REPENTANCE:

I WANTED TO BECOME BETTER AND REPAIR MY TARNISHED IMAGE

Actually I did not have to do what my CS Dada told; I did not have to share my story with all. Because nowadays– since the last 4-5 years – no worker listens to their supervisors. Rather people do as they like. Some skip their departmental meetings entirely, others just engage in private business, and some are not very obedient or strict in conduct rules.

So in that atmosphere I did not have to write my story to all of you about how I cheated on my fasting day. Because after all, what could CS Dada do to me – next to nothing. In that way I was quite tempted to just overlook my punishment.

But in retrospect I figured that I should do it as a means to reaffirm myself to Baba’s ideals. Ultimately I want to follow 16 Points and I do not wish to deceive anyone. Rather I aspire to become an acarya in the true sense of the term. And I thought writing this letter would help in this regard.

So for this reason I have recounted this story and by Baba’s grace this will help me to rectify my misdealing as I want to be sincere in 16 Points and become a model wholetime worker of Ananda Marga.

Not only that, in hopes of repairing my tarnished image and bad name, for a long time after this transpired, I would ensure I was at a margii’s house at the time of fasting so I could fast in front of them. I wanted them to physically see that I was doing it properly. I could not live with them thinking that I just skipped all my fastings. So to prove myself, I always arranged to be with margiis on fasting day as a way of redeeming myself. This went on for months and months until I felt I had regained their trust and repaired my reputation.

Here following are some of Sadguru’s teachings related with this entire affair.

SOME OF THE MANY BENEFITS OF FASTING

By following the practice of regular fasting, one’s entire body gets a chance to recuperate, thereby inviting better health.

Baba says, “During fasting the body’s organs get a good rest, and the healing process is more rapid.” (1)

Plus in this next quote Baba advises us how by fasting we will decrease our dependence on food and develop ourselves in other arenas.

“You should not depend on food too much. This is why I have prescribed fasting on four days a month for some people and two days a month for others, and personally I have proved by fasting for five years and eight months at a stretch that if people try, they can remain without food. If one’s dependence on food decreases, one will gain more freedom in a particular aspect of life.” (2)

HYPOCRISY:

DECEIVING OTHERS ABOUT DRY FASTING

“To say, “I’m doing a dry fast” after having secretly drunk a glass of water is the height of hypocrisy.” (3)

DHARMIKAS NEVER GIVE WAY TO HYPOCRISY

“An honest person should never resort to hypocrisy in any sphere of life.” (4)

“There cannot be any hypocrisy in dhiiras. Hypocrites may be traders of religion, but the dharmic cannot be.” (5)

“There is no place in a devotee’s life for hypocrisy – the devotee’s thoughts, words and actions will never be contradictory. These simple and straightforward people will say what they think and do what they say.” (6)

“No indulgence should be given to hypocrisy.” (7)

HYPOCRISY IS THE WORST TYPE OF DEALING

“Activities harmful to the Marga, hypocrisy, theft and the persecution of women are the greatest crimes. Such criminals should be categorized as mahápátakiis (great sinners) and severe measures should be taken against them from the beginning.” (8)

RAMPANT PROBLEM NOWADAYS

“In all spheres of life these days, people think one thing, say another thing, and do something entirely different. That is, hypocrisy is now at its peak.” (9)

MUST OVERCOME HYPOCRISY

“Struggle is the essence of life. Yours should be a pauseless struggle against corruption, hypocrisy and animality.” (10)

“Spread out the sermons of amity amongst the humanity. Remind one and all that the establishment of human excellence does not lie in hypocrisy but in simplicity and sincerity…” (11)

REPENTANCE BRINGS RECTIFICATION

“One is seized by a feeling of repentance when one realizes (either from within or with the help of a second person) the impropriety of one’s action.” (12)

“Someone might have committed a pátaka [sin of commission], but after that wrong action feels repentance, and compensates for the harm his or her action caused. After such repentance and compensation, the action is no longer a sin. Suppose someone has stolen a thousand rupees from someone else. If after this theft the thief feels compunction and returns the money – better, however, with the inclusion of interest thereon – and begs forgiveness, that will mean that the person’s sin has been washed away. The person should no longer be called a sinner.” (13)

REPENTANCE AND KIIRTAN WILL SAVE YOU

“If, knowingly or unknowingly, you have committed any mistake or any sin, then your repentance and your singing kiirtana, wholeheartedly, will free you from all sins. So, your future is always bright, never dark, never dark.” (14)

PARAMA PURUSA IS AWARE:

HE KNOWS IF YOU ARE FASTING OR NOT

Anyone who thinks they can eat on fasting day and get away with it is a fool. Because even if one tricks the margiis and even if one justifies the situation to himself, even then it is a guarantee that Parama Purusa will know what you did.

“Parama Purus’a knows all the three phases of time: the past, the present and the future. Nothing is beyond the periphery of His supramundane knowledge…Suppose you eat something on the fasting day of Eka’dashii, thinking that perhaps Parama Purus’a will not know it. Certainly He will know about your secret eating, and He feels amused at what His little child is thinking. Not only the boys – the girls also make the same mistake. Perhaps on fasting day they eat chocolates and think, ‘I am eating secretly – no one can see it.’ This is defective thinking, because Parama Purus’a knows everything – nothing is hidden from Him.” (15)

THE IMPORTANCE OF CONDUCT

“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (16)

Namaskar,
At His lotus feet,
Dada

REFERENCES
1. Yogic Treatments, Appendix
2. AV-7
3. AFPS-6, The Spirit of Society
4. Liberation of Intellect – Neo-Humanism, Disc: 7
5. SS-21, Nityánitya Viveka
6. AV-7, How Should a Devotee Behave?
7. AFPS-3, The Importance of Society
8. CC-2, Society, pt #29a
9. NSS, Disc: 10
10. Ananda Vanii #11
11. Ananda Vanii #57
12. APH-8, The Acoustic Roots of the Indo-Aryan Alphabet
13. AV-9, “Take Refuge in Parama Puruśa with Unswerving Attention”
14. AV-12, The Real Value of the Human Entity
15. Subhasita Samgraha – 12
16. A’nanda Va’nii #13

PRABHAT SAMGIITA

“Aja’na’y chile, ja’na’-ma’jhe ele, tabu katat’uku ja’niya’chi…” (PS 3544)

Purport:

O’ Parama Purusa, in the past You were completely unknown to me. I could not conceive of You at all; You were remaining in Your fathomless state of Nirguna Brahma. I had no idea about You. O’ my Lord, today, with Your infinite beauty & charm You have come as the Taraka Brahma. You have loved me and placed me on Your Lap. You have entered into the stream of my mental consciousness. You have come in my proximity, in my awareness, in my dhyana. Even then how little I can understand of You; how little I can grasp of You. O’ Parama Purusa, the more I know You, the more I realise that I do not know. The amount of my ignorance goes on increasing. I always feel like there is a lot to know about You. O’ my Dearmost, You are beyond my mental conception; Your endless love knows no bounds.

O’ Divine One, this universe is filled with innumerable expressions. My mind goes on thinking again and again wondering why I like all these diverse manifestations, but I cannot come up with the answer. I cannot reach to the depth of the matter. O’ my Dearmost, the sweet flower fragrance, the blackness of the clouds, the grandeur of the mountain, everything, whether good or bad – all I like because of You. Your beauty and grandeur is expressed through the flora and fauna, through this entire creation. Everything in this universe is attractive and pleasing to me. O’ Parama Purusa Baba, because everything comes from You – because it is all a reflection of You– that is why I find all the expressions to be completely charming. O’ Divine One, You are the reason.

Baba, I have sat for sadhana thousands of times but still I have never had You in dhyana up to my heart’s content. I have not been able to hold You so close in the deep recesses of my heart. O’ my Dearmost, I always hope that You will reveal Yourself fully to me; but up till now I could not get You very, very close. Thus far I could not intimately serve You in my mental lotus, in my Guru cakra. That I could not do. Even then in hundreds and millions of ways, my mind rushes towards You, trying to pull You close to me, into the bosom of my heart.

Baba, please be gracious and eternally remain with me, as my most intimate and dearest One…

Read Full Post »

How Baba Blessed that Doctor

Thu, 20 Jun 2013 11:05:56

Baba

This entire posting is composed of 2 parts:
(1) Posting: How Baba Blessed that Doctor
(2) Prabhat Samgiita #2350;

== HOW BABA BLESSED THAT DOCTOR ==

Namaskar,
Baba has always given importance to sadhana. And as we know in human life there are three spheres: physical, psychic, and the top-most level which is spiritual. The spiritual controls the mental sphere directly, and the physical sphere indirectly. And the psychic sphere controls the physical arena. So although all are important, the most important is the spiritual realm. And that is the exact training we have directly received from our Guru.

In this regard, one story about the importance of spirituality comes to mind.

BABA STORY:

ATTENDING DR WOULD VISIT BABA IN JAIL

When Baba was living in jail, during certain periods and on various occasions He was not surrounded by many margiis, rather only non-margiis were there. Baba used to guide some of them on various spiritual points.

During one such period, Baba’s jail doctor was Dr. Kalwarji. Bear in mind that Dr. Kalwarji is not the nasty jail doctor who later poisoned Baba. Rather Dr. Kalwarji was a simple and innocent man who had deep reverence for Baba. Dr Kalwarji’s mother tongue was Maethilii and he was a non-margii. As the official doctor for the jail, his his duty was to care for Baba and watch over His health. For this reason, Dr Kalwarji went to check in on Baba everyday for health purposes. So he was there on official duty. However, because Dr. Kalwarji also revered Baba as a great master, on some of those occasions, Baba would tell him devotional stories and experiences of great bhaktas from the past.

The unique thing is that in the presence of Dr. Kalwarji, Baba would sing some of the devotional songs written by the great poet Vidyapati, who was also one great devotee of Lord Shiva. of course Baba’s grand stance is that of the Sadguru Parama Purusa. So His chief purpose was to guide Dr Kalwarji how great bhaktas like Vidyapati would address the Lord. One of the reasons why Baba chose the poetry of Shrii Vidyapati was because both Vidyapati and Dr Kalwarji shared the Maethilii language as their mother tongue.

As you may be aware Baba has cited Vidyapati on numerous occasions in His Subhasita Samgraha series of discourses. Here the point is that Baba with full heart would sing Vidyapati’s devotional songs in order to show how Vidyapati used to long for the Lord. Thus Baba’s approach was purely instructional. Thus on certain select occasions, Parama Purusa Baba would demonstrate this in the presence of Dr. Kalwarji.

THE SONG THAT BABA WOULD SING

And in so doing most of the time Baba would graciously sing this following song. By this way He could verily instruct and guide Dr Kalwarji on devotional life. This was Baba’s great blessing on Dr Kalwarji. Here below is one of the songs Baba would sing for instructional purposes.

Vrtha’ janma goina’yaluin
hena Prabhu na’ bhojaluin
Khoya’yalu soha gun’anidhi,
Hama’r karama manda
na milala eka bunda
Premasindhu rasaka abadhi.

Meaning:

Fruitless, O Lord, hath been my life
That sang not, Oh, of glories Thine;
Lost in the worldly rueful strife
And Lost Thee, alas, Ye Treasure-Mine.

Fate’s long portentous hand
With compassion, cold and daft,
Strayed me out of Thy Love’s strand,
Deprived, alas of a single draught. (1)

I wasted my entire life and did not meditate on my Prabhu
Running towards worldly things I lost You.
I was indulged in lowly and useless pursuits.
Alas, I could not get the beat of Your Grace,
Oh my most Beloved Parama Purusa.

Baba has graciously given this teaching in order to show how Vidyapati used to long for the Lord. And then years later Baba included some of these lines in Prabhat Samgiita #340 also: ‘Vrtha’ janma gama’yalun, heno prabhu na’…”. As the Sadguru Parama Purusa, Baba Himself wrote such devotional compositions so His disciples would learn how to express their inner heart feeling to the Lord.

DR KALWAR FELT BLESSED:

ON MANY OCCASIONS BABA WOULD SING

So in the presence of Dr. Kalwarji, Baba would graciously sing this above song to guide Dr Kalwarji. In response, Dr. Kalwar – who despite being non-margiis had a devotional heart – would later recount that, “I was so fortunate to hear Baba sing; the melody and sound was just like the pouring of nectar. It was so charming and attractive and it had such a divine vibration.”

Then with tears rolling down his cheeks, Kalwarji told that, “Even for someone who has a dry heart like me, this was very beautiful and I never felt such a fluttering feeling in my heart and a quivering sensation throughout my entire existence.”

So on a select occasions, he would listen to Baba sing for 20 minutes or half-an-hour. All the while Dr. Kalwarji would sit quiet and listen. Then after that he would have to attend to other cases etc. So he with a heavy heart he would have to depart, and Baba would lovingly bless him and grant him permission to attend to his other duties.

In this manner, Dr Kalwarji would regularly attend to his medical duty and check Baba, and on special occasions Baba blessed Dr Kalwarji withe opportunity to discuss on devotional topics.

All in all, in this grand liila of the Lord, Dr Kalwarji had an assigned role, and he was playing his role very diligently. This doctor was very helpful in certain organisational activities in those difficult days.

SPECIAL DEVOTIONAL EXPERIENCE:

DR. KALWAR BECAME ENSCONCED IN BABA’S GRACE

Then on one occasion Dr. Kalwar could not reach at the proper time. He arrived a little late and he noticed that the door of Baba’s cell was closed. After considering the situation for a moment, Dr Kalwar thought that, “Let me see what Baba is doing.”

With strong curiosity, very quietly with with one finger, he gently removed the curtain in front of Baba’s cell door. What he saw was indescribable. Dr Kalwarji witnessed a huge flood of light emanating from Baba’s existence. It was brilliant beyond words.

Dr. Kalwarji could not keep his eyes open. In that strong burst of light, overwhelmed by the whole atmosphere, he could not remain standing. So he sat down. His whole body was shaking – in a blissful state – he could not understand what was happening. Next, that effulgent light began shining inside his mind as well. After 20 minutes or so, he regained his conscious state – still divinely intoxicated by the experience. Then he did mental pranam and went away.

Afterwards, Dr Kalwarji recounted, “That day I saw Baba doing sadhana then He showered His great blessing on me and the feeling I had that day continued on and on for six months. Whenever I used to think about Baba then my whole body used to begin to quiver and goosebumps would come and a deeply soothing feeling would permeate deep into my heart and flood my entire existence. And that light I could never forget. It was a blissful feeling which I had never felt earlier in my heart. And still today – months and years later – these strong divine feelings arise when I think of Baba’s sweetness.”

DEVOTIONAL REFLECTION

So this is one story how Baba blesses non-margiis also. That happened in those days and in this present time. Baba’s fathomless grace is always showering on all.

“Grace has been showering on you. It is like a continuous rain that He has been showering on you. In order to feel His Grace, you have to remove the little bit of ego which is unnecessarily covering your head like an umbrella. It is your duty to punch a hole in the umbrella. Punch it with courage. Make many holes in the umbrella; then you will be drenched by the rain of His grace. Once you realize His grace, then you are in Him, you are totally absorbed in Him, you have become one with Him. That is a total victory. That is the final victory for all of us. And let His Grace be always with you, because He loves [all] His sons and daughters equally. His love is perennial. It is always there.” (2)

“When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).” (3)

BABA APPRECIATES ALL

Baba does not just appreciate Vidyapati but so many great devotees like Bhakta Surdas, Mirabai and others – Baba appreciates all. So this gives one picture how with devotion one can bind Him, otherwise not. So devotion is the top-most and if anyone has devotion, whether margii or non-margii, then that is great because devotion is everything. And Baba recognises and blesses all sadhakas who have a devotional heart.

VIDYAPATI’S MELANCHOLIC REMEMBRANCE

In a deeply melancholic mood, Vidyapati used to express remorse that, ‘My life has become wasted as I did not worship Parama Purusa.’ In this way he used to cry for the Lord.

SOME OF THE TEACHINGS OF VIDYA PATI

“Vidyapati says that while thinking of Krśńa, Rádhá was so radically changed inwardly that her entire mind become transformed into Krśńa. When the microcosmic point comes in close proximity to the Macrocosmic nucleus there can no longer remain two points – they merge into one. The jiiva merges with Krśńa. Thus ultimately there can be no duality – it simply cannot survive.” (4)

“Vidyápati said, “Thinking of Mádhava (Krśńa) every moment, gradually She herself became Mádhava”. By constantly ideating on Mádhava, Rádhá gradually merged into Mádhava. This is why different scriptures and renowed philosophers have proclaimed, “Prakrti sá nitya nivrttá”. In other words, Prakrti gradually dissolves each and every moment. As a result of constant ideation on Parama Puruśa, portions of Prakrti gradually merge in Him.” (5)

“Vidyapati Thakur says –

Kiye mánuś pashu pákhii kiye janamiye
Athavá kiita patauṋga;
Karama vipáke gatágati punah punah
Mati rahe tuyá parasauṋga.

“I become a man, a bird or a worm according to my actions. O Lord, I have only one prayer for you. Whether I become a man, animal, bird or worm, let my mind always remain in you.” This is the way of the most intelligent. For this you should remember that when you are doing sadhana, you are then engaged in sadhana. But when you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord.” (6)

HOW TO REDUCE THE DISTANCE WITH THE LORD

“All entities, living or non-living, are rotating around Parama Puruśa – some consciously, some unconsciously, – with so many thoughts and idiosyncrasies, so many bodies and structures. When will their movement come to an end? It will end only when they realize that Parama Puruśa and they themselves are one and inseparable; then will they become one with Parama Puruśa. The more sincerely people will follow the spiritual cult, the more their distance from Parama Puruśa will decrease; and when that distance becomes nil, the microcosms will merge in Macrocosmic Consciousness – jiiva will become Shiva. This is the parágati, the supreme culminating point of all microcosmic movement.” (7)

THE SUPREME BEING IS CALLING YOU

“O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” (8)

ATTAIN BLISS BY SURRENDERING UNTO HIM

“Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda.” (9)

WHEN ONE COMES IN CONTACT WITH HIM

ONE ATTAINS INFINITE ÁNANDA

“The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one’s own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy.” (10)

ABOUT SAMADHI

“Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness.” (11)

Namaskar,
In Him,
Gurupada

REFERENCES
1. Subhasita Samgraha -3, p.63
2. Ananda Vacanamrtam – 31, Dharma Sádhaná
3. Guide to Human Conduct
4. NKS, Dic: 17
5. Ananda Marga Karma Sannyasa
6. Ananda Vacanamrtam – 10, The Supreme Entity – the Non-Doer
7. SS-12, To Whom Do You Belong? Where Do You Come From?
8. SS-1, Call of the Supreme
9. SS-19, The Supreme Aesthetic Science and the Cult of Devotion
10. AV-7, Devotion Is the Life-Force of a Devotee
11. AV-33, Samádhi, Senselessness and Sleep

******** Prabhat Samgiita #2350

“Prabhu, toma’r na’mer bharasa’ niye aga’dh sa’gar pa’r’i dobo…” (PS 2350)

Purport:

O’ Parama Purusa, surrendering in You has immense force. Trusting in Your name, I can do anything. Nothing is impossible in this universe. I can even cross the bottomless ocean by having faith on Your name, keeping You in my heart, and holding Your feet. O’ Divine Entity, I will go on singing Your name while pulverizing all the obstacles and hindrances of pebbles & stones which come on the pathway of my forward journey. By Your grace, with the stroke of my feet I will crush them and march ahead, by Your grace.

O’ Supreme One, holding Your flag in my hand and singing Your name in my heart, I will go on marching forward with my head held high – it is Your grace. O’ Prabhu, by Your ahetuki krpa’, I will bring the neo-humanistic era onto this dusty earth. The victory mark will be on my forehead.

Baba, O’ Parama Purusa, by keeping You in the heart, there will not be any dilemmas or doubts in anyone’s mind. The mind will be pointed, straight-forward, and clear. Everyone’s longing will be satiated – permanently. O’ my Lord, by Your grace, I will shower my love and win over everyone’s heart by my selfless service and sacrifice. I will honor everyone’s right to live.

O’ Parama Purusa Baba, by keeping Your feet in the heart, one can do anything. Nothing remains difficult or impossible. Baba, please reside in my heart eternally…

Read Full Post »

Baba Story: From My Diary – So Much Love & A Little Scolding

Date: 16 Jun 2013

Baba

This entire posting is composed of 3 parts:

(1) Posting: Baba Story: From My Diary – So Much Love & A Little Scolding;
(2) End Quote: Who Gets Afraid
(3) Prabhat Samgiita #1076;

BABA STORY: FROM MY DIARY –

SO MUCH LOVE & A LITTLE SCOLDING

Namaskar,
As we all know, Baba is that great Sadguru who benevolently guides His devotees in all situations and in all circumstances. Sometimes that guidance comes in the form of sweet words and affection; and, sometimes that guidance comes in the form of strong scolding and abuse. That is the way of Sadguru: To both love and punish. Yet both ways are wholly grounded in the spirit of welfare. And by this dual approach, He hastens our journey towards that Supreme stance – towards Him.

It happens, however, that some may misunderstand His severe punishment – His form of Va’madeva – as being something really bad & terrible. But it is not like that. For His punishment and scolding can never exceed the love and closeness which He has for that sadhaka. Rather, He can only strongly punish those who are extremely close to Him. That is the special point to always remember.

So ultimately, whether He is using affectionate words or harsh scolding, it is all an expression of His boundless love for us, whereby He is bringing us closer to Him.

BABA COMES TO JAIPUR (1964) AND GRACIOUSLY GIVES DMC

Here following is one beautiful story which perfectly encapsulates the above ideal. It is an account of one of Baba’s visits to Jaipur, Rajasthan. By His grace, I was personally present on this magnificent occasion.

The date was 12 October 1964 and we were blessed by Baba to receive Him in the evening time. Previously He had just been in Allahabad and Agra. And on Monday, the 12th of October, Baba traveled via train from Agra to Jaipur. And many of us were fortunate to receive Him that evening in Jaipur.

The next day, Tuesday October 13, Baba graciously gave DMC. It was a grand event and we were all ensconced in His flow and divine aura.

And then at midday on Wednesday, October 14, Baba was making His departure from Jaipur in order to take a plane journey to Bombay (Mumbai). And it is this momentous occasion that I am going to rely to you now in full detail.

BABA’S FAREWELL TO JAIPUR MARGIIS:

DO YOU WANT TO REMAIN WITH PARAMA PURUSA AND SERVE SOCIETY

OR BECOME ONE WITH HIM

Firstly, it should be stated that during Baba’s stay in Jaipur He showered immense grace and He was also quite stern and strict with the margiis as well. Some became affected by His scolding. Yet, at the time of His farewell, Baba beautifully cleansed our minds and erased any doubts we may have had. Such is His causeless grace.

Here then is a word for word rendition – from my journal of that day – of Baba’s farewell from Jaipur on 14 October 1964. Baba spoke the following:

“There are some great devotees who want to remain with Parama Purusa always, and while with Him they want serve the society. Wherever Parama Purusa goes and takes form as Taraka Brahma, then those devotees always want to accompany Him and perform service.”

“And some other great devotees just want to become one with Parama Purusa. They do not have any desire to live in the world and serve the society.”

“So it is up to the devotees’s desire and accordingly Parama Purusa will bless them with what they want.”

“But the true enjoyment is to be with Parama Purusa and serve the society. That is great and I also want that service to be done to the society. Ultimately though, it is up to the devotees to decide what they want.”

Then the margiis told, “Baba, we want to serve the society and be with You”. And Baba replied, “Yes that is also what I want.”

BABA’S FAREWELL TO JAIPUR MARGIIS:

“IT IS MY DUTY TO CLEAN YOUR MIND”

Then Baba said, “There is another point I want to tell.”

Referring to Himself, Baba explained, “Baba sometimes can become very tough. He sometimes plays a very tough role. And also in this DMC, a few margiis were thinking that Baba is really tough. So we have to think, is it that Baba is really being tough, or is it that He is just playing to show His toughness. Is He just adopting a role of toughness. The answer to this is only known to Baba because otherwise people would not be afraid or take it seriously.”

Then, with everyone still around Him and addressing one and all, Baba faced towards another margii and started talking.

“You know I am your gula’m (“servant”) and when I see any wrong or negative thing in your mind then it is my duty to clean your mind . It is just like a “servant” who wipes up the dirt from the house to make it clean. Similarly it is my duty to clean your mind. So I am doing My duty.”

Then Baba cited one Urdu poem: “I am your “servant” and you are my master…”.

After referencing the poem, Baba concluded, “So it is My duty to clean you.”

Then Baba told:

“Having a human body and an animal mind, doing great work is not possible. You are sadhakas; you have to do something great – something meaningful. And a sadhaka can do anything and everything.”

Then Baba graciously emanated a very strong devotional vibration. And everyone present started crying like babies and the air was filled and flooded with devotion and longing for Parama Purusa. The margiis all felt so blissful and they could not control their tears.

And they started singing one song: “Baba, please do not go, You are mine. Please remain permanently mine…”

Baba was sitting there quiet the whole time.

Then, in that highly, devotionally charged atmosphere, Baba took leave of us and went to catch His plane for Bombay (Mumbai).

IN HIS ROLE OF VA’MDEVA, BABA HARSHLY SCOLDS HIS BHAKTAS

BY ALWAYS HIS DEGREE OF LOVE IS MORE

From this story we can understand that as a Guru Baba loves and scolds – all done for our welfare. And in His teachings Baba describes how Parama Purusa has 5 faces or 5 personalities. From left to right they are Va’madeva, Kalagni, Kalyan Sundaram, Iishana, and Daksineshwar. And all are needed.

And it is His face or form as Va’madeva that He strongly scolds and rebukes us. Whereas other times He is just a little bit angry, or more gentle, or more calm, or extremely sweet and charming etc. So He has various approaches yet all are needed– and all are grounded in His deep and infinite love.

So it is that in the above story about Baba’s departure from Jaipur, He is explaining the inner beauty and working of Va’mdeva.

DEVOTIONAL STORY:

HOW BABA IS STILL PLAYING THAT ROLE

Some may think that, ‘I did not get a chance to see Baba physically so I missed out on such an opportunity’.

But it is not like that. Still now and up to eternity, Baba is guiding and will be guiding devotees in all the ways – including that of va’madeva. And here is the proof.

Recently – just a few years ago around the year 2000 or so – one elderly lady of Purnea district in Bihar had a peculiar relationship with Ananda Marga. On the one hand, she was stuck in her Hindu dogma of doing idol worship and in publiv she would outrightly criticise and abuse Ananda Marga. But internally, she was extremely curious about Ananda Marga. Actually the only reason she was criticising Ananda Marga publicly was to get more information about Baba and Ananda Marga. For this reason she would raise points of contention, and margiis were forced to reply. Ultimately, her desire was this: She wanted proof whether Baba was really Parama Purusa or not. That was what she was yearning to know; that was her motivation.

Then one night Baba appeared in her dream and scolded her strongly and demanded that she start singing Baba Nam Kevalam. In that very dream she began singing Baba Nam Kevalam. And then in the middle of the night she woke up from her dream and started singing kiirtan loudly in her house.

Her family woke up and immediately thought that she is crazy. Because during the day she accuses Ananda Marga and then when no one is watching she sings kiirtan during the night. When the lady regained her senses and became aware of what was going on then she explained her entire dream to her family members. After that experience she has always held a deeply devotional feeling for Baba, Lord Shrii Shrii Anandamurti ji. This story was also written about in one of our Delhi sector magazines.

This story clearly demonstrates that Baba still appears in His Va’madeva form and by punishing devotees He brings them closer to Him. His disciplining has a positive affect.

So for a sadhaka, Guru is always present and guides in various ways in order bring bhaktas closer to Him. Thus even though one may not have been seen Baba when He was physically performing in His roles as Va’madeva & Kalayan Sundaram etc, but still those divine expressions are ever available to all His devotees in their dreams, thoughts, meditation, and dhyana etc. He remains with you always.

THE INNER SPIRIT OF VA’MADEVA

Nowadays there is a myth in Ananda Marga that really Baba’s scolding was something terrible and that it should not be talked about. Some think that those who faced Baba’s form of va’madeva really did a horrible mistake – or a crime against the society. But that is not true.

Actually, what they got was Baba’s divine blessing. Because Baba can only punish those who already have a high degree of love for Him. To experience Baba’s form in va’madeva shows that one has reached a certain qualification as a devotee. Because to get His punishment, one must be deserving – one must love Him dearly. And we all know that Baba loves those whom He punishes. To whatever degree He punishes them, He has more love. That means the more He punishes a bhakta the more grace He has to bestow in His role as Kalyan Sundaram.

“Va’madeva is terrible – rudra, rudra’tirudra, rudro’pirudrah – ‘one who teaches others by making them shed tears’. But the underlying purpose is to teach people, not to harm them…the main purpose is to teach them, to promote their welfare. Now here also, the two roles of Va’madeva and Ka’la’gni are controlled by the central face, Kalya’n’asundaram. He is sundaram, beautiful, because He promotes kalya’n’a [welfare]: hence, “Kalya’n’asundaram”. He is terrible, but at the same time superbly calm and tranquil. Yet behind His apparent dreadfulness and tranquility lies the kalya’n’asundaram bha’va.” (1)

Those who experienced His va’madeva form really got His special blessing. And those who could not get scolded by Baba were not up to the mark so Baba had to resort to other ways to reform them. Because He only scolds those who were really close to Him. That is the inner secret of His scolding.

BABA’S ROLE AS VA’MADEVA – STILL IT IS GOING ON

And still this is liila is going on.

Thus it is not that stories should only be written about those sweet experiences with Baba. Also those who faced His wrath and scolding should also come forward and share their tales. Because all of Baba’s five faces – all of Baba’s five forms – are highly important and meaningful. And all five faces are expressions of His divine love, including that of Va’madeva.

MORE ABOUT THE FIVE FACES OF PARAMA PURUSA

The following teachings outline the five faces of Parama Purusa. Sometimes the term Shiva is used, but we all know that Mahasambhuti has taken advent three times on this earth. All three are manifestations of Parama Purusa. So wherever the term Shiva is used the sense is Parama Purusa; and, as we all know, Baba is Parama Purusa. So the following quotes all refer to Baba’s divine personality.

“It is physically impossible for anyone to have five faces, yet Shiva is called Paiṋcánana [“Five-Faced God”]. So what are those five faces?”
“Shiva has one face in front flanked by two faces on the right and two on the left. The face on the extreme right is called Dakśińeshvara. This face conveys the message: “Listen to me! This will be good for you. You should behave in this way. Follow me. Please follow this path. Don’t indulge in improper deeds, but follow the path of morality and pious deeds.” Dakśińeshvara guides people with sweet polite language. Even though it tells one not to do certain things, it is still pleasant.”
“The face on the extreme left is called Vámadeva. It speaks with a thunderous voice. “You worthless chap, why did you do such a thing? I will punish you severely.” Thereafter it punishes the wrongdoer with a stick. “Don’t take me lightly, your bones will learn what is proper and what is improper!” This Vámadeva is the exact opposite of Dakśińeshvara.”
“The face next to Dakśińeshvara is called Iishána. It says, “Look, my child, follow this path. If you follow any other path, it will bring you only sorrow. Don’t make such a mistake. Prakrti will never pardon you. The result will be disastrous.” Iishána clearly states the consequences of misdeeds and gives a few pieces of advice. You may experience Parama Puruśa either in the form of Dakśińeshvara or in that of Iishána.”
“And on the left, the face next to Vámadeva is called Kálágni. Kálágni says, “Severe punishment is awaiting you. Your bones will be broken. Stupid! What nonsense are you doing?” In this way Kálágni scolds and threatens to punish, although it does not actually carry it out. Kálágni tries to rectify wrongdoers by creating fear in them, not by actual punishment. When someone becomes extremely angry we call him agnisharmá [red as fire]. The face in the middle is called Kalyáńasundaram. This face says, “Come, dear child, and sit beside me. I hope you are quite well.” This is the role of Kalyáńasundaram. Thus human beings want only Kalyáńasundaram.”
“With these five faces the Supreme Entity is watching the movement of each and every human being.” (2)

Here Baba explains more about the five faces of Parama Purusa.

“Shiva is also called paiṋcavaktram, which means “one who has five faces”. Now the question is, did Shiva really have five faces? No, no one having a physical body can have five faces. The idea of the five-faced Shiva is purely a symbol of the five expressions of one and the same face. The central face, the real face, of Shiva, is Kalyáńasundaram. The face on the extreme right is Dakśińeshvara, and the face between Kalyáńasundaram and Dakśińeshvara is Iishána. The face on the extreme left is Vámadeva, and the face between Kalyáńasundaram and Vámadeva is Kálágni. The behaviour of Dakśińeshvara is mildly severe; Iishána is still milder; Kálágni is far more terrible; but in Kalyáńasundaram there is not the least severity – He is always smiling. Let me explain it in this way: If someone makes a mistake, Dakśińeshvara will say, “Why did you do such a thing? For this, you will be punished.” Iishána will say, “Why are you doing wrong? Shouldn’t you be punished for this?” Kálágni will say, “Why are you doing wrong? I will give you severe punishment, I won’t tolerate these things. Before me this type of excuse is useless!” Vámadeva will say, “You are such a scoundrel! I will destroy you – I will burn you to ashes!” And Kalyáńasundaram will laughingly say, “Don’t do such things, you yourself will be harmed by this.” So Shiva actually had not five faces but one, and that one face had five expressions; thus He is called paiṋcavaktram.” (3)

“The face just to the right of the central face is called Iishána – one who asks human beings to follow the path of righteousness and tells them to refrain from following the path of unrighteousness. The extreme face on the right side is called Dakśińeshvara – one who always remains with those persons who are inspired by righteous thoughts. The first face on the left side is called Kálágni – one who rules people for their welfare. The extreme face on the left side is called Vámadeva – one who rules very strictly with the scepter of thunder. This Vámadeva is a terror for sinners due to its severity. The central face of Shiva, with its expression of profound mercy, is called Kalyáńasundaram.” (4)

GURU MUST LOVE AND SCOLD

FOR THE WELFARE OF THE DEVOTEE

Here below are some of Baba’s special guidelines that a true Guru must scold as well as love. Only scolding and only showering grace will not do. Both sides are needed.

Nigraha’nugrahe shakto gururityabhidhiyate

“One who only punishes a person is not a Guru, and one who only loves is also not a Guru…excessive love and affection spoils a person. Only one who does both these things is a real Guru. That is why people should be trained with both love and punishment. Where love fails, punishment helps.” (5)

“A spiritual guru must be well-acquainted with all the processes of sádhaná, must have the capacity to convince others, must possess complete knowledge of the scriptures, must know many languages, and must have comprehensive knowledge and intellect, plus some extra qualifications. What are those qualifications? Nigrahánugrahe shakto gururityabhidhiiyate – “the guru must possess the capacity both to punish, and to love, or bless, his disciples.” Punishment alone, without love, is not good. Love and punishment should go together, and the degree of punishment should never exceed the degree of love. Then only can one be called a real spiritual guru.” (6)

“Human beings are the progeny of Parama Puruśa and are thus the objects of His love and affection. Whatever might be the nature of the sins they commit, they will never be deprived of His affection. Parama Puruśa may scold them, but He can never hate them. He will simply shake the dust off their clothes and take them onto His lap.” (7)

“You must try to arouse the seed of benevolence that lies hidden in the inner recesses of the human mind. How can this seed be aroused? Human beings will have to apply all sorts of measures – persuasion, scolding etc.; and at the same time you will have to continue your efforts so that the dormant seeds of psychic potentialities express themselves. And with their expression, the whole society will be benefited. Today human beings must be inspired and motivated, and thus discipline is essential. To impose discipline is not bad. It has been said in the scriptures: Hitarthe shásanam ityarthe anushásanam. “That discipline which leads to the welfare of all human beings is called anushásanam.” Society requires enforced discipline. In the scriptures it is also said: Nigrahánugrahe shakto gururityabhidhiyate: “One who is capable of punishing or rewarding one’s followers is called a Guru, a true teacher”. Only one who can discipline as well as love a person, can be called a Guru.” (8)

YOU ARE THE DEAR ONES OF GOD

By Baba’s grace, we are all His bhaktas and through His tender love and scolding He continues to bring us ever closer to Him – onto His divine lap.

“Victory is yours. You are the dear ones of God. Move on and achieve the Goal.” (9)

Namaskar,
At His feet,
Shriikant

REFERENCES
1. Namah Shivaya Shantaya, Disc: 1
2. AMIWL-10, Sambhúti and Mahásambhúti
3. Namah Shivaya Shantaya, Disc: 20
4. Shabda Cayanika – 4, Disc: 23
5. A Few Problems Solved – 5
6. Ananda Vacanamrtam – 21, The Criteria of a Guru
7. Ananda Vacanamrtam – 5, A Few of Tantra’s Special Characteristics
8. A Few Problems Solved – 5, Shrávańii Púrńimá
9. Ananda Marga Ideology and Way of Life – 6

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

****************************************
Who Gets Afraid

Here below Baba gives us a very unique definition of who become fearful.

“You should remember that a situation will never arise in this world which will give you cause for fear. It has been said that Parama Purusa is the fear of fear. That is, fear is as afraid of Parama Purusa as humans are afraid of fear.”

“Ananda Marga is essentially Tantra-orientated, it too, has a few special features of its own. As I have said previously, our ideology maintains that no-one need be afraid of anything under any circumstances. If anyone does get afraid, it should be understood that he is doing
something ultravarious to our ideology.”

(Kolkata, 14 November 1978)
****************************************

Prabhat Samgiita

“Toma’ke ka’che peyechi e ba’r…” (P.S. 1076)

Purport:

O’ Parama Purusa, by Your divine grace, this time I have gotten close to You – this time I gotten You as my close intimate One. O’ Supreme Entity, no matter how busy You are, and no matter how engrossed You are in the work of carrying out Your divine mission, even then I will never leave Your side. I am going to remain with You all the time, each and every moment.

O’ Parama Purusa, in this grand creation of Yours, who is remaining without work; everyone has work. No one is without work. Work makes the world go round. Indeed each and everyone has their duties to attend to. So on the excuse of work, I will not accept that as reason for Your not coming close.

O’ Divine Entity Baba, I understand Your liila and how You execute Your loving play of hide and seek. Baba, You work secretly out of the fear of being caught.

Baba, this time I have gotten You in a deeply personal and special way. And I will go on holding You. Baba, it is Your grace…

Read Full Post »

TWO BABA STORIES

Date: Sun, 09 Jun 2013 01:51:57 -0400

Baba
== TWO BABA STORIES ==
Namaskar,
Parama Purusa showers His love and saves all devotees, regardless of whether they are good or bad, a hero or a villain. Always, Baba gives his loving shelter to His bhaktas.

BABA STORY #1:

THE CASE OF ONE SENIOR DADA

We all know that in the 70’s when the mass of Wts were called for reporting and RDS with Baba, then it was so crowded. The rooms were small and everyone had to squeeze into just a few rooms.

During one such occasion, Dada Sharana’nanda arrived and was told that all workers should place their bags and blankets into a particular room. There was hardly any space as hundreds of workers were putting their belongings in that same place.

Anyway, somehow Dada Sharana’nandaji found a tiny space. He spread his blanket halfway and placed his bag on top. Then he went off to attend his various meetings etc.

That evening when Sharana’nandaji returned, he saw that his belongings were not there. So he thought one other Dada had tossed his things aside and taken his spot. When Ac Sharana’nandaji awakened that Dada and told him of the problem, the Dada did not care at all.

Without thinking deeply and without asking others for help, Sharana’nandaji became extremely frustrated. In addition, it was a fasting day and that made his frustration grow even more. Internally he was thinking that many of these other Wts were just like monkeys, i.e. uncultured and uncivilised. He was thinking they were just worthless people and he felt hatred towards them.

He did not complain openly but those were the thoughts floating in his sad state of mind.

The next day Dada Sharana’nandaji was called before Baba for reporting.

Baba looked at him and in His loving liila He abused him openly. Baba feigned anger and strongly rebuked him and said that those who have come in Ananda Marga are not ordinary. They may have bad manners and their conduct may be irregular, but I have specially called them and they have come. So you must adjust with their behaviours. They have a special samskara. Do not superficially judge them by seeing their bad qualities or rude behaviour. Do not hate them.

While pretending to be angry, Baba lovingly scolded Dada Sharana’nandaji in this manner.

Dada was shocked to hear this. First because he had not complained to anyone about the incident; he had not shared his thoughts or feelings with anyone. Just Baba was peering into his mind. Secondly, he realised that he must reconsider his relations with other workers and adjust with their poor dealing.

Certainly in His supremely benevolent manner, Baba pretended to strongly scold the Dada who threw away Sharana’nandaji’s blanket, but Sharana’nandaji was unaware about this. All he knew was that he must have respect and love for all in Ananda Marga because of their link with Baba. That is Baba’s wish and explicit direction.

This above story shows how Baba never judges any of His disciples based on external affairs but rather looks at their inner essence and feeling. And when He Himself says that all in Ananda Marga have come because I have called them and that they have a special samskara, then we must always look favourably on everyone in Ananda Marga – and love them, whether they are playing the role of a hero or a villain.

That does not mean that we cannot point out their wrongdoing. Rather we must address those who contravene the social code; they absolutely must be reprimanded and rectified. So we must take a stand against those wrongdoers, but only with the sweet motive to clean them of their faults. One must not loathe or harbour hatred towards them. In our heart we must not have ill will toward them. Whether they do wrong or right, we must remember that they have come to serve Him in some capacity and they have Baba’s love.

BABA STORY #2:

THE CASE OF ONE YOUNG NEW WT IN GORAKHPUR

This next story leads in the same direction.

One family acarya from Gorakhpur came to Baba to complain about one young Wt. The family acarya was telling about the laziness of one junior worker.

Baba immediately interjected and with His divine countenance began feigning to scold the family acarya and told him to look upon that young worker as his own son. Then Baba pointed out that the family acarya’s own son had not become a WT and was not even a margii. And not only that, all-knowing Baba said that, “While you yourself were eating and enjoying at your house, this young worker was not even able to find any proper food in the jagrti.”

Baba continued, “But you never cared about that and never checked to see if he is alright. And now you are complaining to me about the behaviour and laziness of this young worker. Such is your audacity. You should be ashamed of yourself.”

Baba concluded, “I am His Father and I have to take care of Him. And you also should have love for him.”

Again, here the point is not that wrongful behaviours should be overlooked entirely. We are to point out and seek the rectification of those bad devotees. All wrongdoing must be checked, and those wrongdoers must be taken to task and verily changed. But at the same time we should not harbor any negative feelings in the mind toward such bhaktas. All have come because of His call. We should love them.

MOTHER-BABY ANALOGY

Just as a mother has inherent love for her progeny – regardless of what harm their children might cause, same is the case with Parama Purusa. He has innate and unconditional love for His children.

The mother may abuse and scold her children but she has love. Likewise Parama Purusa also may scold but His quantum of love is more than the amount He rebukes or punishes them.

In the spiritual sphere, love is not unilateral. The bhakta has love for Him and in return Parama Purusa has much more love for His devotees.

In His loving manner, Baba does not look at the qualities or conduct of bad devotees. His love is based on seeing the feeling in their heart. We should do the same.

REFLECTION

Baba graciously loves, cares for, and looks after all His devotees, whether they be good or bad. All have a special place in His heart.

Here we must remember the story of King Gayasura and how Lord Vishnu granted him three boons – keeping His feet always in his heart. And Baba Himself approves this story.

Here Baba describes these boons in full:

“First, the Lord will seat Himself in the heart of the devotee without bothering Himself about the nature of that person, good, or bad. It is enough to be a devotee, in order to have the Lord inside. Second, all those who have the Lord’s feet in their hearts are bound to get liberation – liberation is a sure guarantee for them. Third, since Gaya’sura had been turned to stone by the Lord, and since He would again arise if anyone having the Lord inside failed to be liberated, the Lord would have to grant liberation to all such persons for all time to come.” (1)

Although this is the story of King Gayasura and Lord Vishnu, yet in reporting Baba Himself told and promised that He grants these same boons to all His devotees.

Thus when Lord Vishnu granted the boon that the Lord’s feet will always be in the heart of the devotee, regardless of their good and bad deeds, regardless of whether that person is a hero or a villain, then we must know that Baba has promised and guaranteed the same. That is the first boon.

Secondly, Baba also promises that those who have the Lord’s feet in their heart will get salvation. This is His second guarantee.

Lastly, if anyone with the Lords’ feet in their heart does not get liberation, then the Lord’s prestige is at stake. Thus He is bound to fulfill them.

So Baba guarantees the above boons for all devotees up to eternity and the only prerequisite for these boons is devotion. Then liberation is sure – and the noose of maya will be shattered.

MORE ABOUT THAT SPECIAL REPORTING

& GAYA’SURA STORY

All this Baba has guaranteed and by His grace I was there that time in reporting and by hearing Baba’s loving promise, then tears began flowing from all those present. The room was completely vibrated; Baba’s immense love and grace was emanating. We all felt especially graced by His infinite love and special promise. And this guarantee Baba has granted to every devotee – for all who have love for Him, irrespective of what wrongs and rights one commits in life. Such is the nature of His loving and unconditional boon.

Thus when Baba does not judge bad devotees poorly, neither should we. Certainly their mistakes must be corrected in the social realm. But on the spiritual plane, we must think of every devotee – regardless of whether they are playing the role of a hero or a villain – as our own kith and kin and love them. And we must bear in mind that Baba will take care for their salvation.

We should not judge any bhakta or even ourselves based on past sins. We should think about Him and cultivate love for all.

So the lesson given in the Gaya’sura story of old applies equally well today. That is why Baba has given this story again and again in His discourses. Because all bhaktas – regardless of whether they are good or bad, hero or villain, they have all earned a place in His heart.

ANOTHER VERSION OF THE GAYASURA STORY

(From the discourse: “Even the Greatest Sinners)

The story of Gayasura is one such story. He was a terrible demon. Lord Viśńu had blessed Gayasura with a boon. Strengthened with the boon, he conquered heaven, earth and hell, and established a big empire. Ambitious of expanding his empire, he ultimately started to fight Lord Viśńu himself. The dethroned gods of heaven approached Viśńu and appealed to him plaintively: “O Lord, because of your boon Gayasura has become immeasurably powerful, irresistible. You please stop him.” So Viśńu went to fight Gayasura, but even he was defeated, because through the boon of Viśńu himself Gayasura was invincible.

This morning I said, regarding the question “Who is more intelligent, the devotee or God?” that the devotee is more intelligent. But if you put the question before a devotee, the devotee will reply: “I am; but I got my intelligence from Paramátmá.” Similarly, Gayasura acquired his power as a boon from Paramátmá. Anyway, Viśńu was defeated, and Gayasura bound him tightly to a big tree. A devotee of course has the right to bind his Bhagaván. Bound thus, Viśńu said: “Look, Gayasura! Before I granted you a boon. Now you grant me a boon.”

Gayasura said, “My Lord, I am yours, so whatever you want I will give you.”

Then Viśńu said, “You see, I want you to turn to stone.” Gayasura fell prostrate on the ground. Starting from the lower parts of his body, he began to turn to stone. Gradually Gayasura’s whole body was turning to stone. Then Gayasura said: “I am ready to grant you the boon you are asking for, but on three conditions. The first is that you put your divine feet on my chest – you must put them there.” Viśńu said: “So be it.” The meaning is that Viśńu was installed in Gayasura’s heart. “The second condition is that whoever worships you will certainly attain mukti [liberation] and mokśa [non-qualified liberation]. To anyone in the world – even a sinner or a durácárii – who worships you, you must give mukti and mokśa.” Lord Viśńu agreed to this also: “So be it.” “The third condition is, if anyone worships you and does not attain mukti and mokśa, then Gayasura will rise again.” Viśńu said: “So be it.” Now see the beautiful way Gayasura has been characterized here!

(From the discourse: “Even the Greatest Sinners)

IDEATE ON THE DIVINE

May we all focus not on the the poor behaviour of bad devotees but instead adopt a high spiritual ideal.

“Cherishing a strong desire to know and understand Him, think of Him, ideate on Him, meditate on Him – You will certainly attain Him.” (2)

“Parama Puruśa, Parama Pitá, says that even if you are the worst type of sinner, that is, he whom the sinners hate as a sinner, what will happen? Bhajate mám ananyabhák. If you take the shelter of Parama Puruśa, then what will happen? Parama Puruśa will save you from all those serpentine nooses of sin. (You know “serpentine noose”, a noose which catches a snake like this? It is called a “serpentine noose”.) And for those who take shelter, those who resort to Parama Puruśa, what will happen? Parama Puruśa will save them from this serpentine noose of sin. So a person must not be afraid of sin, he should be free from all worries and anxieties regarding sin. Parama Puruśa will help him. Parama Puruśa is always with him.” (3)

Namaskar,
in Him,
Caetanyadeva

REFERENCES
1. ‘The Lord’s Feet’
2. AMIWL-6
3. Ananda Vacanamrtam – 12, The Real Value of the Human Entity

Note 1: LINK TO ANOTHER LETTER ON THIS TOPIC

http://anandamargauniversal.blogspot.com/2013/06/devotee-story-good-or-bad-bhakta-1.html

*****************
Prabhat Samghiita

“Bole tha’ko bha’loba’si, ka’je prama’n na’ pa’oya ja’y…” (PS 1984)

Purport:

O’ Parama Purusa, You are Love Personified and You are the Creator of this universe, this I can feel in my heart. But why then are there thorns in the beautiful flower garden. And why are those tender, succulent flower petals withering away into the oblivion. O’ Divine Entity, You keep telling me that You love one and all, but Your actions do not show this.

O, You have made the moonlight so brilliant, enchanting, soothing, and attractive. Why then do You take away that beauty by enveloping it with the deep, black clouds. Its charm does not last long. In the forest there are so many wild deer and You have given them such captivating, attractive, and beautiful eyes, why then do cruel hunters stalk and kill them. On the one side You made this universe so attractive, charming, and wonderful, and on the other side You are destroying it. O’ my Lord, You keep telling me that You love one and all, but Your actions do not show this.

O’ Parama Purusa Baba, You have created such a charming and colorful world. The rainbow which You created is so alluring to the mind and so attractive to the eyes, then why do You make it vanish into the void. O’ my Lord, the expression of everyone’s life is such a grand and sweet experience. The vitality of life is such an incredible gift. Why then is the shadow of death’s dance on the head of every being and threaten their existence. O’ Lord, You keep telling me that You love one and all, but Your actions do not show this.

Baba, Your divine liila is unfathomable. Please love and protect me and shower Your grace on me…

Read Full Post »

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.

Read Full Post »

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

—
You received this message because you are subscribed to the Google Groups “Ananda Marga News Bulletin 1” group.
To unsubscribe from this group and stop receiving emails from it, send an email to ananda-marga-news-bulletin-1+unsubscribe@yogasamsthanam.net.
For more options, visit https://groups.google.com/a/yogasamsthanam.net/groups/opt_out.

Read Full Post »

ANOTHER FALSE, MISLEADING BABA STORY

Baba

This entire email is composed of 3 parts:
(1) Posting: Another False, Misleading Baba Story;
(2) Trailer Quote: Health Guideline: Knowing the Root Cause;
(1) Prabhat Samgiita #683;

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

== ANOTHER FALSE, MISLEADING BABA STORY ==

Namaskar,
In one Dada’s collection of Baba stories, a critical assertion is made by one storyteller about the nature of our sadhana practice. Specifically, it is stated that the highest aspect of sadhana – nirvikalpa samadhi – means physical oneness with Parama Purusa.

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 Mahasambhuti, i.e. Lord Shiva and Lord Krsna. Such events must not be repeated.

This letter examines the accuracy of the assertion that nirvikalpa samadhi means physical oneness. We should all see how far this key assertion from Dadaji’s collection of Baba stories is in concert with Ananda Marga spiritual philosophy. Really, does nirvikalpa samadhi mean physical oneness with Parama Purusa?

WHAT EVERY SADHAKA KNOWS:

HOW SADHANA IS DONE

Every sadhaka knows that meditation is a psychic and psycho-spiritual phenomenon. Spiritual attainment comes as the unit mind nears and touches the shores of the Cosmic Mind.

So sadhana is primarily a mental & spiritual endeavour – not a physical one. This is a fundamental point which we all accept.

Even the person initiated yesterday understands that to do sadhana one must close the eyes, keep the body still, and use the mind to dive within. Thus we are drawing the mind away from the physical sphere and channelising it toward the inner spiritual world.

Even in first lesson, the aspirant closes the eyes, withdraws the mind from physicality and by this process enters the purely psychic realm. One’s whole focus is on the mental sphere; thinking is everything. In pointed fashion, the mind is then directed through various cakra points until it reaches the ista cakra. There the sadhaka begins mantra japa, thereby crossing into the psycho-spiritual realm. When the mind reaches its apex stance and become lost in object of ideation, that is known as samadhi. Then one is in a purely spiritual state.

So from day 1 in Ananda Marga, every practitioner understands that in sadhana the flow of mind is towards the psychic and spiritual realm.

BABA OUTLINES THE PATH OF SADHANA:

CULMINATES IN SPIRITUAL REALM

Here Baba Himself below gives a beautiful and precise explanation of the path of sadhana – i.e. how the movement starts in physicality and proceeds onwards towards the pure spiritual plane. The spiritual realm is the culminating aspect.

“Sádhaná starts in the plane of physicality and moves towards the physico-psychic plane. This first phase of sádhaná is performed by the “doer I”. Then from the physico-psychic plane to the pure psychic plane, and from the pure psychic plane to the psycho-spiritual plane – this portion of sádhaná is done by the “knower I”. In the final stage of sádhaná, the pure spiritual phase.” (1)

Hence, it is very clear from Baba’s above teaching that the more subtle aspects of realization occurs in the psycho-spiritual and purely spiritual realms.

HIGHEST REALISATION IS NIRVIKALPA SAMADHI

And as is commonly known, the highest attainment on the path of sadhana is nirvikalpa samadhi.

Ananda Marga spiritual philosophy mandates,”Such a state is called Nirvikalpa Samádhi or the state of total absorption of the unit-mind in the Supreme Spirit.” (2)

“Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi.” (3)

So the apex of all sadhana is nirvikalpa samadhi wherein the mind loses its own individual existence and becomes one with the Cosmic Self. Baba Himself terms this “the pure spiritual phase.”

Or we can say that when mind is merged in Supreme Consciousness then that is savikalpa samadhi; and, when mind is entirely lost – like a drop of water becomes completely lost within the vast ocean – then that is nirvikalpa samadhi.

So the matter is very clear and quite straightforward.

ONE STORY:

NIRVIKALPA SAMADHI IS “PHYSICAL ONENESS”

Unfortunately, one storyteller, herein referred to as “ST”, has outlined the path of sadhana in the opposite manner.

“People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order).”

So the storyteller’s (ST’s) words run entirely contrary to Baba’s stated guideline. Baba says that nirvikalpa samadhi is the culmination of sadhana where the mind is lost in the spiritual realm, and ST contends that nirvikalpa samadhi culminates in the purely physical plane, i.e. “physical oneness”. So ST’s explanation is the polar opposite of Baba’s divine guideline.

After all, when the mind itself is not something physical, and when that mind is then goaded towards something more subtle, i.e. that Supreme stance, then there is no question of nirvikalpa samadhi meaning “physical oneness.” That is entirely illogical and irrational and wholly against Ananda Marga teachings on the science of mind.

And this is the story that one Dada included in his collection. How far Dadaji is truly confused about this, we can only surmise. What is clear however is that this aspect of his collection of spiritual stories does not properly reflect the ideals of Ananda Marga ideology.

IMPORTANCE OF STORIES

Since the very beginning of human expression, stories have played a vital role in guiding (and misguiding) the common people. General citizens are not interested in philosophy, rather they turn to stories for their learning and education and to soak up spiritual teachings. A good story leads the masses in the right direction with right understanding, whereas a poor story leads people in the wrong direction with the wrong understanding.

THIS STORY MUST BE CORRECTED:

NEW PEOPLE LED ASTRAY OR THINK ANANDA MARGA IS LOWLY

It is most unfortunate that the story Dadaji shared falls in the latter category – it misguides.

So the longer this story and accompanying explanation are circulating around, the more misguided people will become. Or perhaps even worse, some new readers may already have the idea in mind that meditation moves towards the spiritual realm, in which case when they read the story they will think that Ananda Marga is some lowly path since it culminates in the realm of pure physicality.

For these reasons and more we must be adamant that all our writings – especially our stories – perfectly reflect Ananda Marga ideals. Unfortunately, this particular story could not live up to this standard as it leads people away from Ananda Marga spiritual teachings by wrongly stating that the highest attainment in sadhana – nirvikalpa samadhi – culminates in the realm of physicality.

The appropriate steps should be taken to either correct or remove this section from his compilation of Baba stories etc. Kindly help us contact Dadaji so he can attend to this at the earliest.

THE PROCESS OF SADHANA

Here Baba describes how the aspirant is to withdraw their mind from external physicality and goad the mind within – in a step-wise manner. The following teaching from Baba wonderfully puts forth this process.

Yacchedváun manasi Prájiṋastad yacchejjiṋána átmani,
Jiṋánamátmani mahati niyacchettadyacchecchánta átmani.

“Absorb the forces of your organs in your vital force, and the dormant potentiality of your sensory power will make you more energetic – more mentally powerful. That is why wise people direct all their endeavours towards this end. Gradually merge this awakened mental force in your intellect, in your subtle sense of ego. In other words mingle your sensory potentiality with your mental potentiality and your mental potentiality with the potentiality of your I-feeling. Then identify all the collective force of your microcosmic intellect with your great I. That is to say, merge all the potentiality of your unit-I, in that of Cosmic-I. People of wisdom, eventually absorbing all their egocentric potentiality in the integrated, calm, non-attributional Entity, attain their deliverance from all evil thoughts and worries. This gradual process of absorption of the unit consciousness in the Cosmic Consciousness or the individual entity in the collective Entity is what is called Sádhaná (spiritual practice). The final attainment of attributelessness in the restful and tranquil Atman is the Supreme target, the ultimate goal. The only duty of one who has attained human body in whom human potentiality is present, is to progress on the path of sádhaná. No one of intelligence should waste even an iota of time. With every respiration your longevity is diminishing. From the day of your birth as an infant you have been speeding towards the funeral pyre. Every moment is taking you closer and closer to death. So I say do not waste your time needlessly.” (4)

The following are many of Baba’s related teachings on nirvikalpa samadhi.

STATE OF COMPLETE MINDLESSNESS THE JIIVA GETS COMPLETELY MERGED

“The sádhaka first sat in siddhásana with the spinal chord erect, and then began to practice dhyána on all the cakras – múládhar, svadhistána, mańipur, anáhata, vishudha. During that period he had a unique experience. He felt within that his dear object of meditation was dancing with two skulls. Thereafter, he raised his mind to ájina cakra and began to practice dhyána in the prescribed dhyána mudra. Next, when he concentrated his mind on lalaná cakra, the function of the ten sense organs of his body was suspended. The sádhaka lost his mind in the Cosmic Mind and became one with the Cosmic Mind. He looked peaceful and serene.)”
“It was noted in the aforesaid instance that his indriyas and unit mind totally lost their power of functioning. And in the total absence of the mind-entity the unit mind can have no notion of duality. “Tasya sthitih amánasikeśu”. This is why this samádhi is called nirvikalpa samadhi.”

“Átmani mahadaham’ cittánám’ prańáshe nirgunásthitih nirvikalpa samádhi vá” (Ánanda Sútram).

“Some sádhakas’ minds, the moment they reach the pituitary gland, stop functioning. The minds of some sádhakas cross all the cakras, rising in gradual ascendancy from the lowest cakra, and ultimately reach the sahasrára cakra. This is the highest state of realization in the spiritual sphere. When the unit mind goes beyond the jurisdiction of the indriyas, and the seeds of reactive momenta have been completely destroyed, it becomes altogether non-existent. In that state of complete mindlessness the jiiva gets completely merged in Shiva. The mind, after reaching the sahasrára (pineal plexus) does not return. And due to the obliteration of spatial differences the sádhaka dies a physical death.”

Páshabaddho bhavejjiivo páshmukto bhavecchivo.

“But the minds of those whose samskáras are not yet completely burnt up, descend again after remaining in a trance for a certain period. Some sádhakas’ minds, after reaching the stage of kalá, stop functioning. Under natural circumstances these sádhakas remain without any external body-consciousness for about five or six hours. If the mind rises still higher, they can remain unconscious for 24 hours.”
“Nature of the post-trance state: After the samádhi or trance is broken, two completely different pictures of the different worlds present themselves before the sádhaka. In the inner life he or she experiences an unbroken flow of bliss – an endless ocean of bliss, with external tranquillity and indescribable sweetness. On the other hand, the outer world appears to be dry, desolate and unsubstantial. In the inner life, he feels the most intimate contact and sweetest touch of the loving Father, but in the outer world, he or she feels detached from the original abode – the abode of eternal bliss. So this world of inferences appears to be dry and dreary. One feels difficulty in adjusting with the external world. The pangs of separation from the Lord affect one’s mind. As a result, sometimes one bursts into laughter, sometimes one breaks into sobs. To normal people his or her behaviour appears to be abnormal, but actually it reflects a very high stage of spiritual attainment. Soon afterwards, he or she attains the non-attributional stance – the highest state of spiritual attainment. Attaining this highest stage, by the Macrocosmic Grace, the sádhaka establishes himself in the original stance of the Supreme Entity – Parama Brahma.” (5)

WHEN IT BECOMES PERMANENT IT IS CALLED MOKŚA

“Mokśa – When the sam’skáras of a sádhaka or a spiritual aspirant are exhausted the inactive or dormant mind merges into the unit consciousness and the unit consciousness merges into the cosmic consciousness. This the state of Nirvikalpa Samádhi. Nirvikalpa Samádhi, when it becomes permanent it is called Mokśa or salvation.” (6)

THE REASON THAT BEGINNERS FIND IT DIFFICULT

“Dhyána: Diipanii and mantra caetanya are not necessary in the process of dhyána, but they are necessary in japakriyá [auto- or outer-suggestion through repetition of mantra]. Those who are unsuccessful in japakriyá find it very difficult to master the practice of dhyána. In the process of dhyána, mantra, diipanii, and mantra caetanya – all three – are associated with the dhyeya Puruśa [Puruśa as the object of ideation]. So from a subtle perspective, japa is a composite of a number of processes, but dhyána kriyá is complete in itself, and this is the reason that beginners find it difficult to become established in dhyána. For those who can establish themselves in dhyána, however, samádhi is a certainty…Only after one is established in dhyána can one attain nirvikalpa samádhi. If one is established in samádhi, liberation or salvation will come as a matter of course. ” (7)

THIS STAGE OF SPIRITUAL ATTAINMENT IS ONLY POSSIBLE WHEN…

“The goal of a spiritual aspirant is Nirguńa Brahma [Non-Qualified, or Non-Attributional, Supreme Entity] then ultimately the microcosmic mahat will also merge in pure Citishakti. The unit mind will totally lose its individual existence and become one with Supreme Consciousness. In such a case, where all mental activities are suspended in Bhúmábháva [Cosmic ideation], it will be a case of objectlessness, or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension of the mind).”
“This stage of spiritual attainment is only possible when all the guńas, or binding factors, have ceased exerting a static influence on the mind. This state is the state of mindlessness and consequently objectlessness.”
“This state is verbally inexpressible, because Tasya sthiti amánasikeśu – “This state of objectlessness being beyond the orbit of the mind, it is not mentally apprehensible.”” (8)

THERE REMAINS ONLY PARAMÁTMA AND NOT THE MIND

“Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda.” (9)

A RASAGOLLA IS EPHEMERAL; ONLY PARAMA PURUŚA IS INFINITE

“The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains. infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one’s own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy.” (10)

SAMÁDHI: WHILE PRACTISING SPIRITUAL SÁDHANÁ…

“Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness.” (11)

TENDENCIES OF THE MIND ARE COMPLETELY SUSPENDED

“Samádhi. The state in which the tendencies of the mind are completely suspended following the practice of dhyána is called nirvikalpa samádhi.”
“Though in the samádhi attained through the practice of Iishvara prańidhána the “I” feeling as well as the mental propensities are not totally suspended, one becomes ensconced in the Cosmic stance. The jiiva [unit] gets established in Infinity. This state is called savikalpa samádhi.” (12)

THE END OF ALL THE SAM’SKÁRAS

“The pineal as a structure controls all these fifty vrttis taken internally and externally by all ten indriyas. 50 x 2 x 10 = 1000. Yogis having control over the sahasrára cakra attain nirvikalpa samádhi, a state where they are beyond the approach of all the vrttis. Within the scope of these vrttis lies the seed of sam’skára – good or bad. So the attainment of such a state means the end of all the sam’skáras, exhaustion of all the previous momentum accumulated by the mind due to its previous journeys in Brahma Cakra. This is what is called mokśa – union with the Transcendentality.” (13)

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.

SUMMARY

Unfortunately, this point from Dada Maheshvaranadji’s story compilation fails to meet the aforementioned standards on numerous fronts. ST asserts that nirvikalpa samadhi means “physical oneness” with Parama Purusa. However, as we know, Sadguru Baba’s many teachings on nirvikalpa samadhji clearly demonstrate that nirvikalpa samadahi is purely a spiritual experience far above the limited boundaries of physicality, but ST claims nirvikalpa samadhi to be “physical oneness.” Such a conclusion is in gross opposition to Ananda Marga philosophy. On this point alone the story is entirely unsuitable and will misguide readers. About Dadaji’s devotional standard and literary skill, we can all think and decide. All that can be said is that if any senior avadhuta is himself confused about the very basic fundamentals of sadhana, then there is real cause for concern.

Namaskar,
at His lotus feet,
Alok

Note: Please share this important matter with Dada Maheshvaranandji so this matter can be clear up at the earliest.

REFERENCES:
1. Subhasita Samgraha – 18, Cult, Inference and Propensity
2. Subhasita Samgraha – 3, The Intuitional Science of the Vedas – 6
3. Subhasita Samgraha – 19, The Supreme Aesthetic Science and the Cult of Devotion
4. Subhasita Samgraha – 4, The Chariot and the Charioteer
5. Abhedajiṋána and Nirvikalpa Samádhi
6. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
7. Ananda Marga Ideology & Way of Life – 9, Tantra and Sádhaná
8. AV-33, Savikalpa and Nirvikalpa Samádhi
9. SS-19, The Supreme Aesthetic Science and the Cult of Devotion
10. Ananda Vacanamrtam – 7, Devotion Is the Life-Force of a Devotee
11. Ananda Vacanamrtam – 23, Samádhi, Senselessness and Sleep
12. Caryacarya – 1, Sadhana, pt# 8
13. Idea and Ideology, Mind, Práńendriya and Vrtti

Note 1: READ THE STORYTELLER’S STORY

For those who wish to read the storyteller’s actual writing where they state that nirvikalpa samadhi is physical oneness with Parama Purusa, please click on the below link.

http://am-global-01.blogspot.com/2013/05/related-wiith-one-posting.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.

****************************************
Health Guideline: Knowing the Root Cause

“Due to weakness of the digestive fluids, the blood gets contaminated by acids, or if one is suffering from constipation, then
different organs of the body also become weak. In such a condition, due to weakness of the lungs, the nervous system controlling the lungs also suffers from debility and finally the bronchial tubes as well become weak. That is the time when asthma becomes fully manifest.” (Yogic Treatments, p.62)

1. In the above quote Baba is revealing the fact that the root cause of asthma is poor and improper digestion.

2. Unfortunately nowadays, in many areas, the only commonly available pathy is allopathy. But allopathic knowledge is so shallow that such doctors do not know about the real cause; hence they treat the patient in a very superficial way. With asthma they only address it as it presents on the bronchial tubes. By this way asthma never gets cured from the root – i.e. from the manipura cakra.

3. So health conscious people should choose the pathy very carefully. We have to evaluate to what degree allopathic science is trustworthy, suitable, and helpful.
****************************************

Prabhat Samgiita #683

Baba

“Jeo na’ ogo prabhu, anek katha’ a’che ba’kii…” -P.S. #683

Purport:

O’ Prabhu, O’ Parama Purusa, please do not go away. Please remain with me – I have many a tale to tell You. Please come to my home. Please understand this unique opportunity: I am all alone in the house. Nobody is here, so please come.

O’ Divine Entity, in pleasure and pain, during both negative and positive situations, all the time I am calling You. And always I am remembering Your name. During all the 24 hours, whatever I do, my hands are always busy in work; but, my mind is at Your lotus feet. I remember You; it is Your grace. Even if I risk losing everything I want You to my heart’s content. O’ Parama Purusa Baba, You understand my entire situation but You never console me. I am surrounded by the darkness these days. I do not have any happiness.

O’ my Lord, I do not want anything from You, only this much I want: That You please come close and sit beside me. The doors & windows of my mind are always open in longing for You, waiting for Your arrival.

Baba, my Lord, please do not go away leaving me deserted. Always remain in my heart…

Read Full Post »

BABA STORY: ABOUT GRAND BUILDINGS

Baba

This entire email is composed of 3 parts:

(1) Posting: Baba Story: About Grand Buildings;
(2) Trailer Quote: Character of Great People;
(3) Prabhat Samgiita #1154;

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

******************************

== BABA STORY: ABOUT GRAND BUILDINGS ==

About the Storyteller: Tarachand Jain, PU BP, of Jaipur, Rajasthan is a very senior Ananda Margii. Tarachand Dada worked in the Transportation Dept, Rajasthan State Roadways, as an Asst. General Manager. Here following is his story. – Eds

Namaskar,
This is the story of what happened one time when I saw Baba. One question came in my mind about the Vivekananda Memorial (built in 1970) which was under construction those days.

The followers of Vivekananda were collecting huge amounts of money from all around India for the construction of their grand memorial in Kanyakumari in South India.

That time when I was with Baba this matter came in my mind. So I raised the point with Baba.

MY QUESTION TO BABA

I said, “Baba, the followers of Vivekananda are collecting money to make a memorial.”

I waited for His reaction.

Baba asked me, “What is your opinion?”

I remained quiet.

BABA’S REPLY

Then Baba explained, “Building such a memorial is a waste of resources. If Swami Vivekananda saw this he would not appreciate this being built. Rather he would condemn it. Such monies should be used for social service. In the world, when so many are without food, medicine, medical care, clothing, housing and education and when hospitals and schools and other social structures are in dire need, then constructing such a memorial is a huge waste. It is a misuse of financial and natural resources, time, and energy. Best would have been used to expend that money to help the suffering humanity.”

Hearing His words, I realized how seriously Baba was taking this situation. Baba gave two essential points:

(1) The memorial was a blatant misuse of resources; and,
(2) Vivekananda would not approve of such a memorial.

I remained quiet and contemplated Baba’s explanation. I thought that we are fortunate that in our Marga we do not have this type of waste. At that time, back in 1970, I thought like this.

Namaskar,
Tarachand

Note: The entire cost of construction of the Vivekananda Rock Memorial in 1970 was crores of rupees. That was a huge amount of money those days. Back then India was not like it is today. It was still newly independent and struggling in its early days of nationhood.

REFLECTION

After reading the above story by Tarachand Dada, it is very clear that we face this same key issue in our Ananda Marga as well – unfortunately. What Baba Himself warned us against, top Dadas are doing.

In the post 1990 era, the hard-earned money of so many margiis has been wasted in the construction of various memorials and temples in Ananda Nagar, Tiljala and Jamalpur. This is all just a waste of money and a misuse of resources.

At present in Ananda Marga, we do not have ideal institutions where our kids can come and learn in a neo-humanistic manner; and, indeed there are so many other social service projects and institutions that demand our attention. There are so many centers, medical care units, etc that need to be made. We do not have such facilities right now yet that is the need of the day. So it is shameful that since 1990 some Dadas have diverted huge funds to the construction of memorials when Baba clearly does not support such things.

We must right our ship and use all our resources – financial and otherwise – for the betterment of society and implementation of the projects Baba outlined for the welfare of humanity.

As Ananda Margiis we should understand that Baba was not just against the building of the Vivekananda memorial, but verily condemned any such memorial. Here below Baba uses the example of the Konark temple in Orissa to point out the injustices and waste surrounding the building of any type of memorial.

“While money has been spent lavishly for the construction of beautiful places of worship, money has never been arranged for food, clothing, housing, education and medical care for the welfare of the poor. While for four full years all the state revenues of Orissa were spent for the construction of the Konark temple, during that period not a penny was spent for human welfare. Needless to say, the history of all countries is replete with such examples.” (1)

By all this we can easily understand that the construction of memorials is an anti-Ananda Marga idea. Those doing so are most unfortunate; they could not understand Baba’s teaching.

Indeed nowadays in Ananda Marga there are so many memorials such as the ones in Tiljala, Jamalpur Tiirtha, and Ananda Nagar. Plus they are planning on constructing more.

It seems some Dadas have begun competing in a temple construction contest with the Sikhs, Jains, and Hindus. At present the Hindus are wasting 600 crores of rupees on a gold temple for the goddess of wealth Laksmii.

“More than 400 gold and coppersmiths from the Thirupathi Thirumala Devasthanam are said to have worked for six years to craft the Rs 600-crore gold temple located on 55,000 sq ft of land on a 100-acre salubrious stretch in Malaikodi, about 6 km from Vellore in north Tamil Nadu. [Plus countless laborers and specialists have workes numerous years on other aspects of the temple.”

Yet side by side, countless people in India lack pure drinking water and suffer from severe food shortages. Many are dying of starvation yet this astronomical sum is being spent on this temple / memorial for goddess Laksmii. Those religions are bereft of a lofty ideology so they are wasting their money, time, and resources in constructing large, gaudy temples for show. But why should Ananda Margiis do like this. We have a lofty ideology and we know what should be done.

Ananda Marga should be a beacon of light and not be prone to following dogma. So certain Dadas must give up their habit of constructing memorials.

It is good that margiis have stopped giving money to Dadas for constructing these dogmatic memorials. That is why such buildings remain unfinished. Now those same unfinished buildings should be used for philanthropic works like schools, medical clinics, food distribution centers etc. That will be the real dharmic use of such buildings.

In no way, shape, or form, does Baba want memorials to be built. Rather His desire is that all our energy and resources should be used for the upliftment of humanity. We should all keep the above story in mind and move according to His direction.

“We will not deviate an inch from our ideology, nor will we allow others to do so.” (2)

Namaskar,
in Him,
Vinay Deva

REFERENCES:
1. Ráŕh: The Cradle of Civilization, Ra’r’h – 6
2. Namah Shivaya Shantaya, Shiva’s Teachings – 2 (continued) (Discourse 14)

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.

**************************************
Character of Great People

“Alas, what suffering an animal has to bear at the hands of cruel humans! But the animal is absolutely innocent. It is not a born enemy of the human being that if a person does not kill it, it will kill the person, just as a tiger or an insect does. I shall continuously make efforts to see that human beings refrain from such cruel acts of violence.” If one sees someone doing noble work, as a result of which the progress of the world is accelerated and the path of human welfare is widened, then one should think: “The noble work of this person will remain written in letters of gold in human history. I shall give my full support to this person in their noble endeavours…I shall help them in every possible way.”
“If one sees a person engaged in deleterious activity, then one should think: “On account of the pernicious activities of this person, people are going to the dogs, this person is striking at the root of long-cherished austerities, forbearance, benevolence, and so on. I shall never support such misdeeds.”” (Shabda Cayaniká Part 4, Disc: 27)
***************************************

~ PS #1154 ~

Song of Neo-Humanism

The following review of Prabhat Samgiita #1154 is comprised of four distinct sections:

(A) Transliteration
(B) Line Meaning
(C) End Notes
(D) Special Note on Spelling & Pronunciation

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

TRANSLITERATION OF PS#1154 –

Tumi esechile, a’lo jvelechile, dhara’ya esechilo ma’novata’
Bha’lobesechile, sudha’ d’helechile, ma’nase jegechilo komalata’

Vibheda buddhite shatadha’-chinno, a’gha’te dharitrii chile diirn’o
Sa’ra’ dehe ta’r vyatha’r cihna, bahiya’ ber’a’to vasuma’ta’

A’lo jvele dile, ks’ate pralep dile
Ka’r kii vedana’ d’eke shudha’ile
A’shva’se a’taunko sara’le, Bolile a’mi a’chi kleshtra’ta’

LINE MEANING OF PS #1154

O’ Parama Pursa, O’ Lord, You came and lit the lamp [1], thereupon humanity came onto this earth. You showered Your love, poured the nectar, and a tender [2] loving feeling was aroused in the mind.

Mother earth [3] was being ripped apart by constant blows and battering [4] – torn asunder, into hundreds of pieces, by this divisive intellect. She bore on her body wounds from her pain and suffering.

O’ Lord, You lit the lamp and applied ointment [5] on her wounds. You asked about the pain of those who were suffering. You gave Your assurance, removed the terror, and told, “As Kleshtra’ta’ [6] I am always here to remove your suffering.”

O’ Parama Purusa Baba, You came and lit the lamp of neo-humanism and spirituality, and by Your grace humanity came on this earth…

END NOTES FOR PRABHAT SAMGIITA #1154

[1] Lamp: Here lamp refers to neo-humanism, spirituality and Ananda Marga philosophy.

[2] Tender: Devotional.

[3] Mother Earth: This refers to the entire creation including all living beings like plants, animals, and humans. So it should not be taken literally to mean just the dirt, rocks, and soil of this planet.

[4]Blows and Battering: Humanity has been divided and hurt by so many dogmas and isms like casteism, racism, provincialism, nationalism, factionalism, groupism, selfishness, materialism etc. That is what is meant by the blows and battering of mother earth.

[5] Ointment: Parama Purusa has graciously applied the ointment of seva (service), sadhana, universal love, 16 Points, Prout, and neo-humanism. By this way the wounds and sores of humanity can be healed.

[6] Kleshtra’ta’: [Klesh (suffering, pain) tra’ta’ (permanent reliever)]; This is one of the names of Parama Purusa. He has innumerable qualities and attributions – one of which is to permanently, not temporarily, remove the pain and suffering. In this role, He is called Kleshtra’ta’. All in all there are three types of relief, and in this instance Parama Purusa is graciously providing permanent and lasting relief.

SPECIAL NOTE ON SPELLING & PRONUNCIATION

Here are some notes on the use of phonetic spelling.

For instance, take the English words “know” or “knowledge”. Without having first memorized the pronunciation, people will pronounce those words as “Ka-now” or “Kay-Now” and “Kay-Now-La-Di-Ge”,respectively. Simply sounding out the letters will not produce the desired result. Because in the English language, spelling and pronunciation must be memorized. Otherwise it is not possible to pronounce words properly.

Same is the case with Bengali.

For example, in the first line of the above song #1154, the actual spelling of the third word is esechila but unless one knows Bangla, they will mispronounce it. Hence we have given the phonetic spelling, esechilo. By this way even new readers will be able to pronounce the words correctly when listening to and singing the song.

Here is another example. The actual spelling of the two words in the third line is
chinna and diirn’a, but that will not yield the proper pronunciation for non-native speakers; hence, we spelled them as chinno and diirn’o, respectively. With this phonetic spelling, readers will get the right pronunciation. Indeed there are many such examples.

Only native Bengali speakers – or those extremely fluent in Bangla and familiar with Prabhat Samgiita – will pronounce all the words correctly. Yet everyone wishes to listen to and sing Prabhat Samgiita and enjoy the song. If the lyrics are written in a technical manner then people will not be able to pronounce all the words properly. Hence the decision to write it phonetically.

With regard to the repetition of certain lines when the song is sung, while listening to the song you will just have to be alert and adjust accordingly as all the original lines are present.

Read Full Post »

Related with Misleading Baba Story Posting

Related with Misleading Baba Story Posting

This is related with the AM-GLOBAL posting, Misleading Baba Story

The below story is from Dada Shamitanandji’s Book: 101 Baba Stories. Here is story #8

I used to massage Baba quite often. One night I went to Him after 10 p.m. and was massaging His feet as He slept. Suddenly Baba woke up and told me to finish massaging and go to bed, but not to go back to the Jodhpur Park office. I walked out of Baba’s room and saw Dada R there sleeping. It was winter, and very cold; in India we don’t have central heating. I couldn’t bring myself to disturb Dada’s sleep.

Baba had once said, “If I tell you something to do, you may or may not do it; but if I tell you not to do something, never do it.” He had told me not to go to Jodhpur Park, so I was stuck. I shivered with cold, and longed for my blankets
at the other office. Mentally I was getting annoyed with Baba and blamed Him for my predicament.

After fifteen minutes suddenly Baba’s door opened and He came out, shouting at Dada R. “Stupid, you are sleeping!” He said. “He is shivering with cold and he needs blankets; I told him not to go to Jodhpur Park. Get him some blankets at once.”

Then Baba smiled at me and closed the door.

Dada R gave me several blankets and, thinking about His grace and love, I went to sleep. I woke up a little late and I heard a sound — dhop, dhop — in Baba’s room. I asked Dada what – it was. He said that Baba was doing tandava. I was surprised. Recently I had wondered if Baba did tandava and kaoshikii; I doubted that He did. Dada R said that Baba did tandava, kaoshikii, and asanas very
regularly.

Read Full Post »

Example of Very Good Baba Story

Baba

This mailing contains 2 sections:
1. Prabhat Samgiita #4320;
2. Posting: Example of Very Good Baba Story

“(Tumi) esechile mor bakul-bita’ne na’ baliya’ ka’r ghare…” (PS 4320)

Purport:

Baba, that time the place was surrounded by innumerable bakul flowers which in bloom, and You graced me by coming to my cottage during that verdant spring season. With Your divine grace, You brought devotional horripilation (goose bumps) throughout my entire existence, and You also vibrated the very pulsation of my blood. Baba, by having You in such an intimate and close way, my life has become meaningful. It is Your grace. Baba, soon after that golden dawn, Your liila moved into a different phase. Because then You went away leaving me crying all alone. O’ my dearmost where did You go that time.

Baba, since then I have spent countless days and nights waiting – sitting by my window threading heaps of flower garlands for You. But that was all in vain because You did not come. It is painful that now I no longer see that attractive & charming smile because You are keeping Yourself distant. Now I no longer see that radiant smile which I used to see on Your lips when You were with me.

Baba, in longing for You, ages have passed since You came close. Springtime has finished and now summer has come. My entire garden of those sweet, fragrant bakul flowers has dried up and withered away in this hot season [1]. Now that same window – where I used to sit and make garlands for You and wait – is full of spider webs. Baba, it is so painful and heartbreaking how You have gone so far away. And my mind is completely dry in the absence of Your divine presence.

O’ my Dearmost, please shower Your causeless grace and appear in my heart in a very intimate and charming way…

END NOTES FOR PRABHAT SAMGIITA #4320:

[1] Hot Season: In the absence of His presence, the sadhaka feels a distinct dryness in his heart. Summer season – or hot season – has been used as a metaphor in this song to express that dryness in the devotee’s heart, where one’s devotional feeling is lower. And this happens with each and every sadhaka. When one feels dry and out of their spiritual flow then that is the dry or summer season. In contrast, when one’s flow of sadhana is good then that can be compared with springtime where everything is lush and verdant. In their dhya’na they feel greater proximity with Parama Purusa – that is why it is compared with springtime. But when one is experiencing the dryness of summer, that spiritual flow is not there. In that case, the best thing a devotee can do is to sincerely request Baba to grace them by coming in their meditation.

== EXAMPLE OF VERY GOOD BABA STORY ==

Namaskar,
The following Baba story contains three key aspects:
a) It beautifully describes how the relation between Sadguru and disciple relation is very sweet and loving.
b) If offers a good explanation as to why dogmatic organisations and people vehemently oppose Ananda Marga.
c) It demonstrates how in the the life of sadhaka there is a constant struggle against avidya maya.

HERE BEGINS THAT BABA STORY

This is an excerpt from the book, Travels With the Mystic Master:

While waiting for the cars, I stood next to Baba, offering what little security I could provide.

Ignoring my intention, He said, “Sit down, Dharmavedananda.”

Like a small boy, I happily put my stick down and sat next to Him. As He turned to speak to me, He accidentally brushed His hand against my shoulder and said, “Oh, pardon me.”

I laughed and said, “You’re welcome to do it again, Baba.”

He smiled. I was happy, together with my Baba, oblivious of whatever complications we were undergoing.

“Tell me, Dharmavedananda, what is the great good which will come out of this deportation.”

I was surprised at his question. I thought for a moment and then replied, “I don’t really know, Baba. But I suppose the hundreds of devotees who were waiting for You in the Milano airport are now frustrated and disappointed. They’ll surely feel very bitter toward their own government, and they will better understand how corrupt their system is. As a result, they’ll be much more encouraged to work hard for the establishment of Sadvipra Samaj.

He said, “Yes, you understand a little something.”

…..

The cars arrived. Baba entered one car and I entered another.

For the first time in several hours I was separated from Him. For the first time, I started to think in a normal way.

As we drove down the highway toward the jagriti, I turned gloomy. My mind sank deep within itself, and in that moment I remembered the thought I’d had in the morning while lying on the floor: How can I continue another three days? Would that this were the last day. Oh, why did I think such a stupid thing? Now here it was happening according to my idiotic wish. His flight to Bombay was already fixed for the evening.

I was so sad that I started to weep softly. I thought, Baba, I miss you already. Then I thought, Please, You have to give me one last chance to be alone with You again. Please, when You call someone to massage You, let it be me. This thought ran on uncontrollably until we arrived at the jagriti.

As we entered, the place seemed deserted compared with how it had been when we left that morning. Already most of the decorations had been taken down, and in every corner lay the remains of a yet uncompleted clean in effort.

Baba entered His room. I sat on the floor alone, alone with my sorrow. After a few minutes He came out and went for His bath.

When He returned to His room, I continued to sit alone, sure that He would soon suminon me.

Ramanandaji came out, saying, “Karunanandaji, Baba is calling you for massage.”

What was this? I was so much into my own world that I never considered He might call another worker. I became distraught and dismayed.

A moment later though, Karunanandaji opened the door and rushed out saying, “Dharmavedanandaji, Baba is calling for you to come also. The electric fan is not working for some strange reason, so you should fan Him with, with …” He didn’t know what to use as a fan.

I grabbed a newspaper, ran into His room, and started fanning Him with it. Meanwhile, Karunanandaii also came back to do the massage. Baba was in a blissful state. I was now as high as I had been down a few moments before.

At first Baba was in a quiet mood. He began sfeaking about the suffering He and His mission had undergone from the very time of His childhood. But His voice carried no resentment. It had all been necessary and ultimately good.

Then He returned to the present. “What is the cause of this deportation?”

“I believe the Indian government fed bad information about Ananda Marga to the Italian government,” Karunanandaji said.

“Well, it may be, it may be,” Baba said with eyes half-closed. Then He opened His eyes and said, “But it may be a religious institution.” He told the exact name of that institution.

We were both surprised. Though He said “it may be a religious institution,” we understood Him to mean that it definitely was that institution.

“You see those priests,” He said, “they teach the people to think, ‘I am a sinner, I am a sinner. Lord, save me, I am a sinner.’ Thus they infuse inferiority complex. Even if one is not a sinner, praying like this, identifying with sin, he or she will become a sinner. Today’s young people don’t like this approach.

“Whereas Ananda Marga gives a revolutionary call to the youth. We say that everyone should think, ‘I am the son or I am the daughter of the Supreme Father. Lord, no matter what I’ve done, You have to take me on Your lap.’”

He was silent for a few moments. Then He sat up, looking serious and said, ‘Why do they fear us?”

By His word they, we understood He was no longer talking of any single religious institution, but rather of all the people and groups that fear Ananda Marga. The question was rhetorical, so we didn’t try to answer.

“They fear us because we are better than the Hindus in philosophy …
better than the Christians in social service …
better than the Jews in orthodoxy …
better than the auddhists in moraljty …
better than the Moslems in social equality …
better than the Jains in asceticism …
and better than the Communists in mobility. That’s why they fear us.”

…..

In the evening some of the local Margiis came. As usual, a large procession formed, accompanying Baba to the airport. But this time He was not traveling on another leg of the journey. He was leaving US.

I was so involved in the arrangements that it again slipped my mind that the final moment was approaching. I remained busy until Baba began the passport check. Though I was not flying, I somehow managed to enter the passengers-only area.

I walked next to Baba in silence. As each moment passed, I became more heavy-hearted. Finally, He and the others entered the gate to board the plane. I forced myself to smile at Him. He smiled back and gave a slight wave of His hand. Then He turned the corner and was out of sight.

I walked some distance to where I could be alone and cried.

(Travels With the Mystic Master, p. 222-225)

WHAT IS NEEDED TO WRITE A PROPER BABA STORY

First and foremost one must ensure the Baba story is itself true. After carefully making this assessment, to write the story properly, one must have the (a) requisite devotion, (b) 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 may even be dogmatic, and will certainly be devoid of proper expression because of lack of literary skill. 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 devotion and is missing philosophical understanding, then that story will be as follows. It will be 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 be of use, i.e. if one has devotion then that literary skill is helpful to express that devotion and 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 understanding, then it can add beauty – otherwise not. Writing a story only with literary skill – without proper devotion and devoid of ideological value – is of no value 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 skill 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 will be 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,
Cakreshwar

Read Full Post »

Baba Story: How Baba Cured My Son

== BABA STORY: HOW BABA CURED MY SON ==

Note: This short story is related with one very senior Proutist – Shrii Shashi Ranjanji, a longtime devotee of Lord Shrii Shrii Anandamurti ji Baba, and a key member of parliament with a high post who was a founding member of PBI (Proutist Block of India).

Namaskar,
My grown son Karttik was terribly sick for years; he was suffering from a very bad case of arthritis. It was quite worrisome and devastating to us all. Every joint of his body was extremely painful. Karttik was not even ambulatory – he did not have use of his legs and could not walk. Verily, there were bandages on every joint of His body. He could not do anything – he was bed-ridden.

This was the very bad state of affairs of my dear son, Karttik.

After trying all kinds of treatment, we admitted him to PMCH (Patna Medical College Hospital) where top medical doctors and professors were treating him. He was there for a long time – several months – but there was no sign of any progress. No medicine was helping. Karttik’s health was not improving; he was not getting any benefit.

Various family members and many margii friends were saying that, “You are visiting Baba often – why not raise this matter.” They were telling me again and again, “Why not ask Baba. He will give you the solution. With His wish alone it can be cured.”

However, in my mind I was thinking, “No, I will not ask anything from all-knowing and omniscient Baba. He knows everything so why should I tell Him about such mundane happenings.”

Those days I was seeing Baba regularly and I never once raised the matter of Karttik’s disease. Months passed in this way.

One day when I was with Baba, then He inquired, “How is Karttik’s health?”

I replied that he has been admitted to PMCH where he was receiving treatment. Then I remained quiet.

Baba then graciously instructed me to take Karttik to Vardhaman, and Baba gave me the name and street address of one doctor, Dr. Shailendr(a).

I came out from His room and planned to take Karttik to that doctor at the earliest. But I was so busy; time passed in planning only.

After some time, Baba again asked about Karttik’s health. I felt ashamed and said, “I have yet to take him to the doctor.”

I made the necessary arrangements and prepared to leave. My family members were thinking that the doctor Baba recommended must be a reputed specialist. I held a similar expectation.

I embarked on the journey to Vardhaman with Karttik. After traveling the long distance we reached Vardhaman. Immediately I began to inquire on the street if anyone knew of Dr. Shailendr(a). I was thinking that he was a famous doctor and that everyone must know of him. To my great surprise, nobody knew anything about this doctor.

So, I just got directions to the street address which Baba had given. When I reached that locale, I again inquired on the street if anyone knew Dr. Shailendr(a). Even more remarkable, not even the local people had heard of him. This was even more surprising to me.

Finally, after much trouble, Karttik and I reached to the very address which Baba had given. It was a very dirty and filthy neighborhood that lacked even basic sanitation and hygiene. I was thinking, “What kind of place is this – what kind of doctor would live here.” This was quite suprising for me.

I knocked on the door.

A person opened the door and stood before me. He was shabbily dressed and smelled of alcohol.

I asked, “I am looking for Dr. Shailendra?”

He replied, “I am Dr. Shailendra.”

I had high expectations that I would be meeting up with a great doctor so I was concerned by this man’s presence who called himself a doctor. I wondered how such a person could help my son.

The doctor was of poor presentation and smelled of alcohol. Plus I came to know that he was just a general MBBS doctor who had a very small practice. Again the query came in my mind, “How could he help us.” Then the idea immediately flashed in my mind that Baba is taking care and it is His liila.

The doctor asked me why I had come to see him. I told him the history of Karttik’s illness and how he had been treated in Patna Medical College Hospital.

After heearing the entire history, the doctor was very forthcoming. He said, “I cannot treat your son – I am not a specialist in arthritis.”

Keeping Baba’s direction clearly in mind and taking His Divine name, I said, “Please doctor, you must treat my son. This boy will live under your care and do as you tell. What you prescribe will be accepted. I am fully ready to pay your bill.”

The doctor replied, “I do not have any place for your son to stay as my patient.”

I assured him that a fancy room was not necessary; we were ready to accept any room, even an unclean one. All I wanted was for him to be my son’s doctor. I had given up all hope and was just surrendering to Baba’s will.

After much pleading, I was able to convince the doctor to treat my son.

It was an unusual situation. The doctor had a very simple office and he hardly had any patients. Plus he did not know much about arthritis; yet here he was treating my son – a case in which even the top medical specialists in Patna Medical College Hospital could not solve.

Under this doctor, the treatment began. Amazingly, after just the second day, the condition of my son improved noticeably. Not only that, each day thereafter his health was better and better – quickly. By the 8th or 9th day, Karttik was walking around the neighborhood. His joints were fine and he was pain-free. After merely ten days of treatment, my son had completely regained his health – 100%. This was absolutely astonishing to see – doctor was also surprised. He had given these same medicines to other patients previously and they were not effective. Yet in this case they were working wonders.

All I can say is that it was completely Baba’s grace.

All attempts by the top medical doctors had been fruitless, yet here was this very simple doctor of modest even lowly standing, yet in a matter of days he completely restored the health of my son, who had been sick and immobile for months and months.

After that 10th day of treatment, Karttik walked to the car – we loaded it up – and he drove us both back home.

The questioned remained forever in my mind: Why did Baba send me to this doctor and how could such a doctor cure my son. I wanted to ask Baba but I did not dare. So those questions remained unanswered in my mind.

At His Feet,
Shashiranjan

REFLECTION:

HIS DIVINE LIILA

1. What Guru wishes takes manifestation. He is Liilamaya and He just plays His liila. Everything that transpires is His direct blessing. Common people feel that the doctor cured the patient. Bhaktas understand that by Baba’s mere thought, Karttik was cured.

2. Baba’s wish along is enough to cure anyone of any disease. In His divine liila, sometimes for show He would pick up a stick and touch the patient with a stick, and the patient would be all better. Or He would simply tell the patient to drink warm water in the morning and evening and that was sufficient to cure the person. Ultimately His wish is the real cure – nothing else.

3. On other occasions, if Baba was walking with someone who had a health issue, Baba would instruct them to eat the leaf of a plant that they had just walked by, and in that way dangerous and terminal diseases were cured. Some would debate whether the medicinal properties of the leaf cured the patient, but devotees know it is all His divine liila.

REFLECTION:

SAMSKARA THEORY

In Ananda Marga samskara theory, people suffer the reactions of their past actions.

In this particular case, it may have been that Karttik had harmed the doctor in a previous life. And now Karttik was suffering the reaction. Yet, because the doctor had a strong desire that Karttik should become well again, Karttik was cured. In that case, this has nothing to do with medicine, just it is samskara theory.

As the all-knowing Parama Purusa, Baba can create the circumstances and put people together based on their samskaras to attain the desired outcome.

For instance, if person A harmed person B in that past, then at some point person A must undergo the reaction experience that same degree of pain, plus more. Yet if in the core of their heart, person B is moved by the suffering of person A and wants to see him cured, then by that feeling of forgiveness and empathy, person A will be cured. That is Baba’s teaching.

Thus in the above story with Karttik, it could easily be the case that Karttik injured or harmed Dr. Shailendra in the past – in a previous life. And now in this life Karttik was suffering the reaction. In that case, there is no medical cure – only samskara theory is operating. However, when Dr. Shailendra comes to know about Karttik’s agony and disease, then Dr. Shaildendra’s feeling of forgiveness and well-wishing is enough to melt that negative samskara that is plaguing Karttik. That negative samskara was strong enough to ruin Karttik’s entire life, but with Dr. Shailendra’s well-wishing and earnest desire to cure Karttik and relieve him of his suffering, then that negative samskara is fully exhausted. That is how samskara theory works.

The overall conclusion is that wholehearted feelings of forgiveness and empathy are enough for the requital of negative samskaras. The tricky point is to match two parties together and create the favourable circumstances.

Baba being the Parama Purusa has that capacity and that is what He did with Karttik and Dr Shailendra.

BABA’S RELATED TEACHINGS

“Atipátaka means that kind of sin, the expiation of which calls for severe austerities and physical suffering. If, for example, your mistake causes someone a great loss or ruins his future then that will also be a great sin. Normally there is no expiation for such a sin. But, if you devote yourself completely in your life-long efforts to help them by making amends, and the person forgives you from the core of their heart, then one may consider that expiation has been effected. But it does not really happen, because, can a person to whom you have caused permanent damage really forgive you from the core of their heart? In history we come across many such acts of great sin. The manner in which Ajatashatru killed his father, Bimbisara, was an act of great sin. Shashanka killed Rajyavardhana, who was his invited guest. That was also an act of great sin. The way in which Harsavardhana killed Jayashankarii, wife of Shashanka, and their minor son was also an act of great sin.” (1)

“Atipátaka or sin of a serious nature requires a severe penance for expiation. For instance, if someone through omission or commission permanently injures the future of a person, that is considered Atipátaka or sin of a serious nature. To state it plainly, this sort of serious sin has no atonement. But if you dedicate yourself wholeheartedly throughout your life to make good the amount of damage done to the person, and if that person forgives you from the core of his or her heart, then that sin can be considered absolved. But actually this rarely happens, because how can a person who has been permanently damaged by you forgive you from the core or his or her heart.” (2)

“If the reactions of a sin can be quickly exhausted by atonement through a certain amount of active endeavour or sacrifice, then the sin that caused those reactions is termed Pátaka or ordinary sin. Suppose someone stole Rs 200/- from a person, but some time after they returned the amount to the owner with interest or with an amount more than the stipulated interest with an apology, then such type of ordinary sin or Pátaka can be absolved. To wound someone’s sentiment by using offensive language or by doing something similar is also an ordinary sin like this. Suppose someone’s sentiments are injured, but later on if he is repeatedly offered an apology, and if the offended person forgives the misdeed from the core of his heart, then it is assumed that this sin is absolved.”
“Atipátaka or sin of a serious nature requires a severe penance for expiation. For instance, if someone through omission or commission permanently injures the future of a person, that is considered Atipátaka or sin of a serious nature. To state it plainly, this sort of serious sin has no atonement. But if you dedicate yourself wholeheartedly throughout your life to make good the amount of damage done to the person, and if that person forgives you from the core of his or her heart, then that sin can be considered absolved. But actually this rarely happens, because how can a person who has been permanently damaged by you forgive you from the core or his or her heart.” (3)

“1) pátaka, 2) atipátaka, and 3) mahápátaka. That [pápa] which can be nullified with slight effort, sacrifice or expiation is called pátaka in common usage. Suppose someone has stolen two hundred rupees from another person. If they return that money to the owner with interest and pay something over and above it, and at the same time ask for forgiveness, then that common pátaka is expiated. To wound someone’s feelings is also this kind of pátaka. If someone hurts a person and then begs his forgiveness ‘ repeatedly requests forgiveness, and if that person sincerely forgives him, then it may be presumed that the pátaka has been expiated.” (4)

“How can a person cross this vast ocean of bhava, this vast ocean of reactive momenta whose waters have been rising life after life? To reap the consequences of all these sam’skáras would take a person at least twenty lifetimes. What a long time! Is this suffering necessary? The person who committed those bad deeds, those undesirable actions, was not enlightened – he or she did not understand right from wrong, but acted quite unknowingly. So is it not Parama Puruśa’s duty to consider the state of ignorance that the person was in at the time? Certainly; but Prakrti never pardons anyone because of their ignorance. If a one-year old boy puts his hand into a fire, he will get burnt. Prakrti never forgives; for her there are no exceptions. She knows what reactions each action causes. But will Parama Puruśa not consider that human beings commit mistakes due to their inherent defects and imperfections? Yes, He will certainly consider that, due to their lack of wisdom and proper judgement, they were not aware that their actions would have such painful reactions. The jinániis and karmiis may not realize this, but the devotees certainly will. The devotees will not plead, “Oh Lord, please help me,” because they know that He is all-merciful and considerate.”
“Parama Puruśa is not an unfeeling judge, sitting impassively on his bench, following the codes and rules of court. No, He feels love and compassion. He knows that His devotees have a deep love for Him and thus He has a similar love for them. Love and attachment are reciprocal and interdependent: they are not one-sided. Can a person cross the ocean of sam’skáras by individual effort?…”
“A devotee has said, “Bhavámbodhipotam sharańam vrajámah”. “I will not be able to swim across because sharks will devour me. It is an impossible task. So what shall I do? I shall board a ship and sail across that ocean. Oh Parama Puruśa, please be the ship which carries me safely to the other side.” “Bhavámbodhipotam”. Ambudhii means “sea” – the bháva samudra; potam’ means “ship”. Saranam vrajámá signifies, “I shall take shelter in that ship for I have no other way.” Thus, the intelligent people, the devotees, know that Parama Puruśa is the only shelter, the only patron. There is no other path, no other alternative. Human beings would not be such helpless creatures, if they realized that Parama Puruśa is their dependable shelter and permanent guide. There is a riddle: if there is a severe fight between a cow and a horse, who will win? The answer is, if the cow is in her shed, she will win; and if the horse is in his stable, he will win. The point is that the winner is the one who has the support of his or her patron. The same is true of humans. For the devotee, the divine patron is Parama Puruśa. When a devotee fights a non-devotee who is scattering thorns on the path of devotion, the devotee will ultimately be victorious in the struggle. “Pratyam’janám’stist́hate sam’cukopántakále”. Parama Puruśa remains with every entity. He is everyone’s shelter, everyone’s refuge. Thus, human beings are never helpless, neither individually nor collectively. Always remember that He is with every individual.” (5)

Namaskar,
In Him,
Darpa Harii

REFERENCES:
1. Shabda Cayaniká Part 4, Disc: 27
2. Prout in a Nutshell – 12, Sin, Crime and Law
3. Prout in a Nutshell – 12, Sin, Crime and Law
4. Shabda Cayaniká Part 4, Disc: 27
5. Ananda Vacanamrtam – 7, The Divine Drama

Read Full Post »

Re: Example of False Baba Story

Baba

== Re: Example of False Baba Story ==

Namaskar,
I read the posting (appended below) and it was shocking how that story attempted to paint Dada Dineshvaranandji as emotional not devotional.

Here is a first-hand account that shows how Dada Dineshvaranandji was devotional. (See the letter by Dada Abhidevanandji directly below)

So we have to be very careful. Those suffering from the psychic disease of narrow sentiment will introduce dogma by the medium of Baba stories. That is what has been attempted to be done here by Dada Maheshvaranandaji.

How far Dada Maheshvaranandaji is guilty, but he has some responsibity for publishing, keeping, and circulating such stories. Best is Dadaji should critically read and evaluate those stories and not blindly circulate those based on falsehood.

Let us not forget that through the medium of fake stories, it was depicted in the Mahabharata that Lord Krsna had the flag of the monkey god on his chariot. By this story, many people accepted the bogus idea that Lord Krsna is a devotee of the monkey god – Hanuman.

So stories are the medium for bad people to propagate nasty ideas.

Already such stories have entered into our Ananda Marga such as with the “merge in misson” dogma. (See links at the very bottom of this email.) This dogma entered Ananda Marga via the dogmatic “merged in mission” story.

Another instance is that B group injected the story that Baba came in dream to Shrii Kinshuk ji telling that (Kinshuk) should accept the top post.

Verily there are many such stories.

Because story is such a powerful medium, that even if it is glaringly bogus, even then various intellgient magiis became addicted to this bogus claim of “merge in mission”.

Namaskar,
Chandra Devii

**********

Behalf Of Acarya Abhidevananda Avadhuta
Sent: Wednesday, 24 April 2013 6:25 PM

Subject: 40th Anniversary of Ac. Dineshvaranandaji’s
Self-Immolation

BABA

Namaskar all,

On 1973 April 24, Ac. Dineshvarananda self-immolated in Delhi in protest
against Baba’s imprisonment. It was a last-minute decision.
The worker who had announced that he would self-immolate on that day lost
his resolve. Dineshvaranandaji came forward to save the honor and prestige
of Anandamurtiji and Ananda Marga. While dancing kiirtan, Dineshvaranandaji
poured kerosene over his body and lit a match.
Singing ‘Baba Nam Kevalam’, he expired.

Of all the Ananda Marga workers that I have known, Ac. Dineshvarananda
Avadhuta was perhaps the best example of tejasvita (spiritedness).
Moreover, his spiritedness stemmed from a deep devotion to Baba. In early
1972, I encountered Dineshvaranandaji in a rare state of samadhi, a state
associated with the monthly secretion from the pineal gland. With bloodshot
eyes, he leaned on my shoulder and stumbled about like a drunkard. At first
I was confused. Soon, however, it became crystal clear to me that
Dineshvaranandaji’s intoxication was of a divine sort.

On this day, forty years after Dineshvaranandaji’s supreme sacrifice, may we
all resolve to emulate Dineshvaranandaji’s constant readiness to surrender
everything – even life itself – at the lotus feet of our beloved Gurudeva.

—
Abhidevananda Avadhuta

Baba

== EXAMPLE OF FALSE BABA STORY ==

Namaskar,
Here is one story from Dada Maheshvaranandji’s collection. Please read it carefully and see whether it is proper or improper. Here the story begins:

Those who have not just got one touch from Baba but have sunk deep in the delight of His darshan have experienced a whole life of miracles.
Baba once said in a darshan in India that those people who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order). One such great soul was Acarya Divyanandjii Avadhuta. He was fervently devoted to Baba. When Baba was poisoned, he worked very hard to fight for an investigation, but was unsuccessful.
Then he took the vow of self-immolation. He used to be always in samadhi and his whole body was red with bliss. He stopped taking food as he said that he did not want to take the food of this planet, which had treated Baba so heinously. As flames devoured his body, Divyanandji died in bliss, saying “Baba Ho! (O Baba!)”.
Later Baba commented about both Divyanandji and Dada Dineshvaranandji (the second person to commit self-immolation in protest against Baba’s imprisonment). Baba said that in front of others, He could not show anything but that when He was by Himself, He would weep for them. On another occasion, Baba commented that Divyanandji died in devotion and therefore felt no pain, but that Dineshvaranandjii died in emotion, and thus he had felt pain.

OUTLANDISH IDEA

Please re-read this line from the above story:

People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order).

This is an outlandish idea that has nothing to do with the teachings of Ananda Marga and we will discuss this point in the near future. Kindly watch for future letters that address this false notion.

MAIN THEME OF THIS LETTER:

MOTIVATED BY DEVOTION NOT EMOTION

Clearly the above Baba story is false and inappropriate. While there are many problems with the store the key line from the story that I am addressing in this lettter is:

“Divyanandji died in devotion and therefore felt no pain, but that Dineshvaranandjii died in emotion, and thus he had felt pain.”

The following comments are based on this above line.

1. Baba came out of jail in 1978 and then on 12 Feb 1979 in honour of Niilkantha Divas, Baba delivered a very descriptive general darshan and told the exact number of Wts who sacrifcied their life for the cause of dharma. In that count, Dada Dineshvaranandji was included. By this way, Baba clearly indicated that Dada Dineshvarananda was a devotee, so his death was not motivated by devotion, not emotion.

2. That is the proof that Dada Dineshvarananda’s action was motivated by devotion.

3. To read this entire entire letter click below:

http://www.am-global-01.blogspot.com/2013/04/example-of-false-baba-story.html

Also for those interested here are links to the way they used story to implement the “merge in mission” dogma:

#1: http://www.am-global-01.blogspot.com/2012/09/about-that-famous-bogus-quote.html

#2: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-2.html

#3: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-3.html

#4: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-4.html

#5: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-5.html

#6: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-6.html

#7: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-7.html

#8: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-8.html
#9: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-9.html

Read Full Post »

EXAMPLE OF FALSE BABA STORY

Baba

== EXAMPLE OF FALSE BABA STORY ==

Namaskar,
Here is one story from Dada Maheshvaranandji’s collection. Please read it carefully and see whether it is proper or improper. Here the story begins:

Those who have not just got one touch from Baba but have sunk deep in the delight of His darshan have experienced a whole life of miracles.
Baba once said in a darshan in India that those people who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order). One such great soul was Acarya Divyanandjii Avadhuta. He was fervently devoted to Baba. When Baba was poisoned, he worked very hard to fight for an investigation, but was unsuccessful.
Then he took the vow of self-immolation. He used to be always in samadhi and his whole body was red with bliss. He stopped taking food as he said that he did not want to take the food of this planet, which had treated Baba so heinously. As flames devoured his body, Divyanandji died in bliss, saying “Baba Ho! (O Baba!)”.
Later Baba commented about both Divyanandji and Dada Dineshvaranandji (the second person to commit self-immolation in protest against Baba’s imprisonment). Baba said that in front of others, He could not show anything but that when He was by Himself, He would weep for them. On another occasion, Baba commented that Divyanandji died in devotion and therefore felt no pain, but that Dineshvaranandjii died in emotion, and thus he had felt pain.

OUTLANDISH IDEA

Please re-read this line from the above story:

People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order).

This is an outlandish idea that has nothing to do with the teachings of Ananda Marga and we will discuss this point in the near future. Kindly watch for future letters that address this false notion.

MAIN THEME OF THIS LETTER:

MOTIVATED BY DEVOTION NOT EMOTION

Clearly the above Baba story is false and inappropriate. While there are many problems with the store the key line from the story that I am addressing in this lettter is:

“Divyanandji died in devotion and therefore felt no pain, but that Dineshvaranandjii died in emotion, and thus he had felt pain.”

The following comments are based on this above line.

1. Baba came out of jail in 1978 and then on 12 Feb 1979 in honour of Niilkantha Divas, Baba delivered a very descriptive general darshan and told the exact number of Wts who sacrifcied their life for the cause of dharma. In that count, Dada Dineshvaranandji was included. By this way, Baba clearly indicated that Dada Dineshvarananda was a devotee, so his death was not motivated by devotion, not emotion.

2. That is the proof that Dada Dineshvarananda’s action was motivated by devotion.

3. In that way, we can say that Dada Dineshvaranandji was a devotee as his life is based on devotion; he was not an emoteee, i.e. one whose life is based on emotion.

4. The fundamental point and critical piece is identifying and understanding goal of the action. Once one knows the goal or motivating factor, one can easily determine if something was done out of devotion or emotion. If one is doing something in order to serve and please Parama Pursua then that is devotion. In contrast, if one is doing something for worldly gain, then that is emotion. If any Ananda Margii is doing anything for the organisation, Ista, or adarsha, then that action is devotionally motivated and inspired.

5. Ac Dineshvaranandji’s entire purpose was to protest the atrocities done to Ista. That is why he performed self-immolation. Dadaji did this out of deep love and devotion for Ista, i.e. Baba. That was the motivating factor. So his action was grounded in devotion – not emotion. This was a devotionally inspired action. To say otherwise is hypocrisy.

6. Here is another key point. If anyone does anything based on emotion, then when any problem arises they leave the field etc, but Dada Dineshvaranandji was not like that. Dadaji sat in padmasana, poured the flammable oil over his body, lit a match, and put himself on fire. Dadaji did not move his body at all. Dada Dineshvaranandji did not move 1 inch; he sat there like an idol. In the end that burnt body just collapsed. An emotional person would have run around and cried for help once his body was on fire. But Dadaji sat there motionless. One can only do like this if they are goaded by devotion and keeping the mind fixed on Ista. Note: The whole episode was recorded on television by Mr. Lal and Patricia of Columbia Broadcasting System (CBS).

7. Furthermore, just prior to performing this act of self-immolation, Dada Dineshvaranandji recorded his heartfelt feelings for Baba and explained that he was deeply pained and offended by the Indian Central government’s mistreatment and harassment of Baba.

8. So the storyteller is spreading falsehood by claiming that Ac Dineshvaranandji’s heroic act was not motivated by devotion. Such a claim is fundamentally wrong.

9. This above story is bogus and is narrated by someone who suffers from a groupist bias. The storyteller is clearly a member of one group and harbours ill will towards those not in his group fold. These two Dadas mentioned in the story – Ac Divyananda Avt & Ac Dineshvarananda Avt – come from two different linguistic backgrounds. The storyteller highlighted Ac Divyaanda Avt by stating Dadaji was motivated by devotion because Dada Divyanandji is from his own language background; whereas, the storyteller tore down Ac Dineshvarananda Avt by stating that Dadaji was motivated by emotion because Dada Dineshvarananda is from a different linguistic background. So it is a false accusation – goaded by a hate motive and linguistic sentiment – to state that Dada Dineshvaranandji was motivated by emotion.

10. The story is wrong and was altered due groupist dogma. The storyteller is himself affected by his own group & linguistic sentiment.

11. As we know, Baba’s general darshan of 12 Feb 79 that discusses those who self-immolated is recorded. And that is the clear-cut proof that Dada Dineshvaranandji was motivated by devotion, because Baba Himself affirms this. So the storywriter did mischievous act by writing the story in this false and hurtful manner.

12. Blinded by his own narrow-mindedness, the storyteller could not portray the event in an honest, dharmic, and truthful manner. And it is shameful that Dada Maheshvaranandji included this in his collection of Baba stories.

POINT TO BE ADDRESSED IN THE FUTURE

As mentioned above, this below line from the story is also objectionable:

People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order).

This will be addressed in upcoming letters.

WHAT IS NEEDED TO WRITE A PROPER BABA STORY

First and foremost one must ensure the Baba story is itself true. After carefully making this assessment, to write the story properly, one must have the (a) requisite devotion, (b) 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 may even be dogmatic, and will certainly be devoid of proper expression because of lack of literary skill. 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 devotion and is missing philosophical understanding, then that story will be as follows. It will be 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 be of use, i.e. if one has devotion then that literary skill is helpful to express that devotion and 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 understanding, then it can add beauty – otherwise not. Writing a story only with literary skill – without proper devotion and devoid of ideological value – is of no value 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 skill 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 will be 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.

IN REVIEW

Here following are the reasons why the above self-immolation story from Dada Maheshvaranandji’s collection is bogus and false.

First and foremost, the story itself is not true. In addition, the account lacks any devotional feeling as it is based on deception and philosophically it is wrong and unideological.

Thus, when the story itself is false and lacks devotional expression and ideological integrity, then there is not need to even consider the literary style. Already we know the story is bogus.

BABA’S TEACHING FROM ART & LITERATURE

“In order to give full expression to the continuous flow of humanity’s true nature, insight, power of expression and boldness – all three – are necessary. The creation of ideal literature is not possible for those who are always ready to yield to the pressures of the crowd. To manifest that svabháva, one will have to give a clarion call to the common people to struggle against the forces that want to suck dry their vitality. Those voices which lack such bold heroism will simply whine and whimper doggerels in the name of poetry – they will try to save themselves from the responsibility of reality by counting the stars in the heavens…”

“Many people have ideas which do not blossom due to lack of mastery over language. Those who have ideas must develop their power of expression through continued practice and effort, and those who possess the power of expression must make efforts to awaken their latent insight. The sáhityika must possess both expression and insight – if there is no iron, the touchstone is meaningless.”

“By power of expression I do not mean merely individual skill with language; rather I mean the irresistible force of the mind and heart. If boldness and courage are lacking, the language will tend to move with diffident steps, with hesitant deliberation. Such timid language cannot express independent thinking due to the impacts of various factors: the prevalent social superstitions; the static bondages of the existing religions; the pressures of political philosophies; the false pride of communalism, provincialism and nationalism; and narrow-minded political ideas. Thwarted by these impacts, weak language either stops moving or expresses itself with extreme diffidence, following the policy of “Kill the snake, but save the stick also.” The root cause of this weakness lies in the cowardice of individuals and in blind attachment to the past. Sáhityikas have to assert themselves thunderingly, give a stirring call to the people and, setting aside all the garbage of impurities with a bold mind and strong arms, clear the path leading to human emancipation. They must be pioneers on the path to fulfilment.”

“Here there may be a little confusion with regard to the dynamism of language. My exact meaning is that language, too, moves forward, keeping pace with the speed of thought. At times the language of those whose thoughts cannot freely move forward under the weight of ignorance or prevalent superstitions, is also very forceful and dynamic. Even the language of those who compose doggerels glorifying the greatness of a family, caste or pilgrimage, at times appears to be attractive and impressive. One can also write a thesis in powerful language on petty matters such as “A Sneeze”, “A House Lizard”, or, before preparing for a journey, on “Why It Is Best To Go North, Not East”; but I refuse to accept such language as truly dynamic language, for it bustles about within the iron railings of superstition and attachment to the past. It has speed but no movement. A deep analysis will show that for all its acrobatics, it has not moved even a step forward. Yoked to the millstone of superstition like the bullock at an oil mill, it may have proudly walked around the whole day covering more than fifty miles in brisk strides, but it could not move a step forward.” (Prout in A Nutshell – 1, The Practice of Art and Literature)

DEVOTIONAL STORIES ARE BEST WAY FOR BAD PEOPLE TO SPREAD THEIR DOGMA

When coming across any Baba story one must first look very carefully and assess its accuracy and veracity, otherwise people will get duped and misguided.

In the past, the teachings of Lord Shiva and Lord Krsna were lost due to such types of bogus stories. By this way, bad people spread their dogma by twisting the story due to their selfish agenda. In the end, simple and innocent people get confused and spread the story as being accurate and true. Such persons naively become the couriers of dogma. In that case, Guru’s original teachings are lost and the false and bogus story lives on.

ABOUT THE RESPONSIBLE PARTY

We must not forget that this story was collected and circulated by Dada Maheshvaranandji. We have to be careful because this Dada circulates some good stories, but many bad ones also. It is just like how a person serves good food but also on many occaions serves bad and poisonous food that is contaminated and causes hepatitis. We should be careful of this type gift. First, it should be sent to the lab so it can be tested. Similarly, the food that Dada Maheshvaranandji is serving is also bad and needs to be sent to the lab for testing.

Namaskar,
in Him,
Vijaya Deva

Read Full Post »

Baba Story: Guru Always Helps… + …WT Trainees Arrested

Baba

BABA STORY:

GURU ALWAYS HELPS; PEOPLE CAN’T SEE

Namaskar,
Here is one special Baba story that depicts how Guru helps us always – in all kinds of ways, through various shapes and forms. Yet, side by side, it is also true that as His disciples we do not always recognise this.

ONE DADA LOSES AN IMPORTANT DOCUMENT

One evening a dada, posted in Deoghar (Bihar), left the local jagrti to go to a margii’s house.

Dada was walking briskly down the street when a big gust of wind blew an important piece of paper from his hand. Dada was carrying a few important documents and now suddenly one was gone.

Dada looked around but did not see the paper. It was evening time and darkness was descending. He was looking up and down along the roadside but he did not see a hint of that paper anywhere.

A DOG STARTS BARKING

Suddenly he heard a dark barking from one spot. Dada looked toward the dog and shined his torch (flashlight). To his amazement the paper was on the ground right by the dog. Dadaji walked over to that spot and grabbed the paper. The dog began walking away and dada grabbed one stone and hurled it at the dog. The rock hit the dog and immediately the dog started crying and running away.

Dada continued on his way to the margii’s house that evening with all the important documents in hand.

Time passed.

BABA REPORTING SESSION

Fifteen days later dada went for reporting in front of Baba. There were approximately 20 Wts present. Baba was addressing various matters and giving instructions.

Then Parama Purusa Baba looked towards all of the workers and posed one query, “If someone helped you what would you do?”

One Wt told: “I would give my appreciation and say thanks.”

Baba cast His vision toward someone else and inquired, “And what would you do?”

That worker responded: “I would say thank you and remain ever grateful”.

Baba inquired to yet another person, “And what would you do?”

That worker said, “I would offer my gratitude and give him something sweet to eat as well”.

The wts gave an array of replies. Each time Baba nodded in approval.

Then Baba said, “You know there is one worker, and if somebody helps him then he throws a stone at them.”

Parama Purusa Baba motioned towards the dada in the room; the dada stood up.

Baba said, “Is that not true? Isn’t it that if someone helps you then you throw a stone at them.”

Silence. Dada did not understand; he did not know what he had done wrong.

Baba said, “Do you remember that 15 days ago that you lost your paper?”

“Yes Baba, I remember.”

Internally the dada was shocked that Baba knew about this.

Parama Purusa Baba said, “You lost an important paper?”

“Yes, Baba.”

“You were searching all around and not finding it?”

“Yes, Baba.”

“One dog started barking?”

“Yes, Baba.”

“Then you saw the paper next to the dog and the dog walked away. You threw a stone that hit the dog and the dog started crying and running away?”

“Yes, Baba.”

“Why did you throw the stone at the dog – unnecessarily. It was the dog that helped you find your important paper. You could not find it. So the dog barked; it was helping you. The dog was just doing its duty to help you find the paper. It was not going to bite you. Yet after you got your paper you threw a stone at the dog and hurt the dog.”

At this point the dada understood that he had done wrong by hurting the dog. And more than that, dada understood that Baba watches everything and always helps. He looked down toward the ground, with repentance in his heart. Dada was sorry he had thrown the rock at the dog, and astonished that he could not recognise that Baba had sent that dog as a messenger to help him. He vowed that from that day forward he would always remember that Baba is watching and helping 100% of the time.

PARAMA PURUSA IS ALWAYS WATCHING AND ALWAYS HELPING

By the above story, Baba is reminding and teaching us that He watches everything always. There is nothing that He does not see. In all situations and in all conditions He is there to help us.

Wherever you are, Parama Purusa sees what is happening and is always giving His support. His help might come in any number of ways or forms. In the above story, the form of a dog was sent as a messenger to help dada. Verily, Baba can help in countless ways – in whatever manner He wishes.

The day you were lost in the forest only to find your way home, Parama Purusa Baba was there watching and helping. The day you forgot your passport yet worked it out with the authorities, Baba was there watching and helping. The day your transportation broke down and someone offered you a ride, Baba was there watching and helping. In all kinds of ways – in all circumstances – Parama Purusa was there watching and helping.

So no one should ever think that they are alone or helpless. Always Parama Purusa Baba is there with His loving hand. This is true for both sadhakas and non-sadhakas. Everyone is His child – everyone is under His care and shelter.

The irony is that despite “knowing” this, people forget and can’t see how Baba is helping. That happened to dada in the above story; and it happens to most people most of the time.

BABA SEES EVERYTHING

As sadhakas we should always aim to keep it in the forefront of the mind that regardless of where we are or the time of day, Baba is there helping. If we think back, we can recognise many such cases, and indeed it is always true – from today up to eternity. It is not that before 1990 Baba was there helping and now He is not. Baba is not bound in this way. He is there watching and helping us across time and space – up to eternity.

“He is watching everything. He witnesses everything through His mental eyes. His inner eyes. He can do so because all dwell in His mind. He does not have any need for laokik eyes.” (Ananda Vacanamrtam, Part 6, The Thousand-Headed Puruśa)

Namaskar,
Divyacaksu

== VARANASII DISPUTE – WT TRAINEES ARRESTED ==

Namaskar,
In a recent land dispute, all our WT trainees from the Varanasi TC were arrested. That is the shocking news. Here is more about what happened.

One person Ram Ujagar (RU) donated some land to Ac Nigamananda Avt a long time ago. As Nigamanandji is now gone, Dada Rudrananda was under the impression that Dada Nigamanandji had given more money for more land. So Dada Rudrananda was thinking that Ram Ujagar was not giving all that was due; in which case, Ram Ujagar must compensate more land. This is the way Dada Rudranandji was thinking.

Ram Ujagar rejected Dada Rudrananda’s accusation and told that whatever land was promised was faithfully given, and that Dada Nigamanandji did not give money for more land. Ram Ujagar countered, “Show me the paper that Dada Nigamanandji purchased more land.” It was then that the clash started.

Ram Ujagar (RU) maintained and stood firm that Ananda Marga (AMPS) is already occupying the full extent of the land that was donated. Ram Ujagar declared, “I am not going to give more land – what you have is proper – that was the agreement.”

But Dada Rudrananada was displeased by the size of the parcel. Dada Rudrananda wanted more land. So he forcibly took steps to capture and encroach upon that land.

Dada Rudrananada ordered all wts of that area to capture the land by building a boundary wall in the darkness of the middle of the night. Ram Ujagar heard about this and called the police. In turn, the police threatened to arrest those workers who wanted to occupy the land without the proper papers or documentation. So everyone (all workers and trainees) left at midnight.

Sitting afar, Dada Rudrananda gave the order for those workers and trainees to continue the land protest. So after a few hours at 6am, all workers and trainees etc went back to occupy that land – once again arriving without the proper papers or land documentation. Again the police were called and this time they made several arrests. In-charge Dadas ran away and put those trainees in the line of fire. Thus our Wt trainees were arrested because they did not have a land paper. They had to spend time in jail, and ultimately they were bailed out of jail.

In review, while sitting from his distant place, Dada Rudrananda gave the order to all four WT trainees to occupy the land – as a means of protest to take over more of that property. Those innocent trainees followed the order. But Dada Rudrananda did not give them any proof of ownership – as he himself did not have the land papers for that land. Thus when the police were called and arrived on scene, they immediately asked for the papers. Then they arrested those trainees. All local margiis were very disappointed and upset: What was the need to protest and make attempts to capture that land when they did not have the proper papers and therefore did not have any legal authority.

FURTHER POINTS OF CONSIDERATION

Here are more points about this entire situation:

(1) This type of protest is a misuse of all WT trainees’ energy and potentiality. They have come to learn about Ananda Marga and bhagavad dharma and they should not be used as pawns for land capture cases. This is the wrong use of their enthusiasm and potentiality.

(2) As an organisation, Ananda Marga has so much land that there are not enough people to watch over the land that is legally in our control and ownership.

(3) It is ironic, how Dada Rudrananda and Co. wrongly sell off organisational properties to gain money, and now this same Dada Rudrananda is employing shady and illegal tactics to occupy land not owned by AMPS.

(4) In his style of “leadership”, Dada Rudrananda is sitting 50 miles way and ordering “drone attacks” in order to capture land parcels.

(5) Those who put trainees in harms way are counter or anti-sadvipra, including Dada Rudrananda.

(6) All in all, on many fronts, this incident sets a very bad precedent. Our trainees should be trained and taught the principles of universal human dharma and psycho-spiritual practices. That is why they have come to training centre. They should not be used as pawns in petty disputes and illegal maneuvers. This is the wrong use of their potentiality.

Namaskar,
In Him,
Ramesh Srivastava

Read Full Post »

STORY: BABA’S HUMOUR

Baba

PS Intro: This following Prabhat Samgiita can be understood in two distinct ways:

(1) Baba is depicting the advent of Parama Purusa as Mahasambhuti in the play of His divine liila; and,
(2) this song refers to Baba’s divine appearance in dhyana.

“Na’m na’-ja’na’ ma’na’ na’-ma’na’ rauniin parii ese pa’she…” (P.S. 2983)

Purport:

One shining, colorful angel of unknown name came close to me. This angel was not concerned about getting respect or not. Just it graciously came to me. Its eyes were glowing with golden effulgence, and this divine angel told something to me.

The angel said: ‘My abode is in the divine world yet to accomplish the work & for the welfare of all, I move around this entire universe. All those who love me, I pull them close.’

‘Without stopping I move continuously around this entire universe.’ The angel furthermore told, ‘In the bond of love, I also get caught. I float in the flow of divine songs.’

From the divine world one angel has come and graced me, and told me all the secrets of its advent…

Note: In this song Baba is using the allegory of an angel, yet in true sense He is talking about Himself. Thus, although the word – parii – literally means ‘angel’, but in Prabhat Samgiita the real meaning of the term parii is: Baba the Parama Purusa.

== STORY: BABA’S HUMOUR ==

Namaskar,
In His divine manner, Baba made everyone laugh at this DMC (Dharma Maha Cakra) with His humourous comment.

HERE IS THE SCENE

It was May 1983 in Ananda Nagar and general darshan was going on.
The Prabhat Samgiita was sung. It was song #58, Dujane jakhan miliche takhan, which is a song about marriage. As per the custom, after the song was sung, then in Baba’s presence, selected Dadas read their purports.

The basic idea of the song is:

O’ human beings, when two people are being united in marriage, then you all shower them with your good wishes. Amidst their burning sorrows, amidst their garlands of joy, in their pains and pleasures, be with them always.

Our human society is indivisible, neglecting not a single family. Let us all sing and dance together. Accept everyone as your own.

With the sweet music of the earth, give this newly married couple your affectionate words and wishes. Give them sweet messages of love. Fill their lives with colour and shower them with your well wishing…

HERE COMES BABA’S HUMOROUS COMMENT

As everyone may recall, it was quite normal for Baba to add and correct the purports read by various Dadas. This day was no different.

When the Dada finished reading His Hindi purport, Baba started reciting this Sanskrit shloka about marriage.

Kanya’ varayate ru’pam, ma’ta’ vittam, pita’ shruti,
Ba’ndhavaha hitam icchanti, mis’t’a’nnam itare jana’h

While smiling, Baba then gave the following explanation:

At the time of marriage, the bride longs for a handsome groom; the mother hopes that the bride and groom become wealthy; the father hopes the groom is a talented and smart husband for his daughter; the friends desire that in spite of all of life’s difficulties the newlyweds should be happy; and others in attendance hope that whatever may be, there should be the distribution of sweets.

With His wide smile, and looking across the pandal from left to right, He said: “I belong to the last group!”

Hearing this, everyone started laughing.

REFLECTION ON ABOVE STORY

By His divine example, Baba is demonstrating that there should be a very sweet and cordial relation when teaching others. As the ideal Guru, and Supreme teacher, Baba always maintained a familial and loving relationship with His disciples, where there was always a perfect symmetry between discipline and humour.

As Ananda Margiis, when guiding others it is our duty to create this same balance. When we teach others we should emulate Baba’s appraoch. We should not be too strict where there is no time for laughter. That will not achieve the desired result. Through the use of humour, talented teachers hold the interest of their students. Laughter helps bring the wandering mind back onto the topic with greater focus.

Those who fail to use any humour in their teaching style are poor teachers. Indeed, we have all seen how some professors remain aloof when they are teaching; that makes for a very poor relationship with students. In contrast, some teachers are too casual and relaxed in their teaching style. That also is not good because when the time comes to impose discipline, they cannot do it.
Between the teacher and student, there should be a proper balance between discipline and humour. That is Baba’s teaching.

Finally, the above story is not an uncommon occasion. In every discourse and darshan, Baba would lovingly create the situation where everyone would laugh and feel joyous. This was part and parcel of His beautiful and effecive teaching style. By this way, all bhaktas kept focused on the topic and enjoyed Baba’s darshan.

BABA’S SPECIAL MANNER

Being a Parama Purusa, Taraka Brahma and Sadguru, Baba was very humorous and loving. Irrespective of anyone’s economic or social standing, all margiis felt close to Him. By this way they came closedevotionally as well. Between God and His devotees there should not be any distance or complex. Every margii felt Baba to be their own, by His grace.

During His each and every discourse, Baba used to create certain situations wherein everyone would laugh.

“Laughter gives happiness.” (Yoga Psychology)

Namaskar,
in Him,
Surya

Read Full Post »

History of Kiirtan

Baba

This entire email is composed of 2 parts:
(1) Posting: History of Kiirtan
(2) Prabhat Samgiita #3016

Each section is demarcated by asterisks (***)

== HISTORY OF KIIRTAN ==

Namaskar,
This is the story of the day when Baba first gave the Baba Nam Kevalam kiirtan mantra at Amjhariya in 1970. This is of great historical and devotional importance to all Ananda Margiis.

WHY AMJHARIYA WAS THE BEST PLACE

Actually, at the time Amjhariya was the ideal spot to initiate kiirtan as other places might have led to more resistance. Baba would have had to spend a lot more time and energy persuading and convincing jinani wts. Why? Because they were essentially thinking that Baba is Guru – not more than that. They could not comprehend that Baba is Parama Purusa, i.e. Mahasambhuti. In India accepting someone as Guru is very common – every family has one or another type of guru. Whereas accepting someone as the Almighty is a totally different matter. That was especially difficult for those who were in key posts in Ananda Marga.

HOW SOME DADAS OPPOSED KIIRTAN

The proof of this is that later when kiirtan had spread all around, it was still seen that opposition came from many wts in key posts. Many of those workers left the organisation, other wts openly criticised the Baba Nam Kevalam kiirtan, and some simply refrained from doing kiirtan at all for 6 months or even 1 or 2 years. Such was the case with dadas like Ac Vijayananda Avt and Ac Tadbhavananda Avt. They refused to sing or dance kiirtan for months or even a year or more.

Indeed in His book, Shraddhainjali, Ac Tadbhavananda Avt has described and clearly put in print how he was frustrated and upset by the Baba Nam Kevalam kiirtan and he took a stance against it. Please read this following excerpt from dadaji’s book.

“This recitation of Baba Nam Kevalam was quite new to me and to other margiis who had not been in Ranchi. Baba was knowing the problem of my mind…Baba asked how we liked the Kiirtan of Baba Nam Kevalam. He particularly pointed out towards me. I spoke in a blunt way: “Baba, there are already many Kiirtan, such as Hare Krsna, Hari Rama and so on, so our Baba Nam Kevalam will create more controversies”.” (Ac Tadbhavananda Avt, Shraddhainjali, p.p. 74-5)

It is apparent from his expression that Ac Tadbhavananda was not in favour of the Baba Nam Kevalam kiirtan; he even confronted Baba in person about it.

BABA’S DIVINE DRAMA

Knowing all this, we can understand how Amjhariya was the best place for Baba to introduce kiirtan. Furthermore, Baba did it with no wts present. Those margiis who were along with Baba in Amjhariya at that time knew that whatever Baba told was for their welfare and they followed His order without question – without any if’s or but’s. More details about this are shared below.

As we all know, Baba’s plan is to grace the masses and flood the world with devotion. All should be benefited by the advent of Taraka Brahma. So He had to give something for everybody. For that purpose, Baba gave kiirtan and Amjhariya was the best place. So Baba made the schedule and reached there.

In His divine drama, He told others He was going there “to take rest” and that there will not be any organisational work. He said that the office flow in Ranchi headquarters was too busy and that He needed to rest in a calm place.

Usually when Baba goes anywhere there is reporting, general darshan, PC, and all kinds of committee meetings etc. That was the standard manner. But none of that was scheduled at Amjhjariya. It was announced that Baba was going there to rest.

WHO WAS ALLOWED TO GO TO AMJHARIYA

Thus only a few people were given permission to go to Amjhariya; No Wt was allowed – not PA Vishokananda, nor GS, nor VSS in-charge. It was by invitation only. Those selected were ready to do whatever Baba wanted without any hesitation. Without permission, nobody else was allowed to go. And it was not pre-announced that the new kiirtan program would be introduced. No such announcement was made at all. Everybody thought that this was going to be a time to rest; nobody knew the greater reason why Baba was going there. This was His liila.

Again, this was quite unusual, because Baba would never make a program solely to take rest and it was unheard of to make a tour program where only few people are allowed to attend or participate. Normally there was a huge crowd and all were welcomed. It was rare, even unprecedented, for Him to announce that He will take rest and no organisational work will happen.

THE SPECIFICS OF THE JOURNEY AND

THE PRESENTATION OF KIIRTAN

Baba started from Ranchi to Amjhariya at 2pm on Oct 7. He was accompanied by three margii volunteers, one cook, and one driver. They reached Amjhariya by 5pm. The next day, the local family acarya Brahmadevaji came even though he knew nobody was allowed to visit. He stood outside the campus around midday and was crying out, “Baba, Baba, Baba.” Hearing this Baba asked, “Who is that?”, and later Baba granted him permission to come inside.

First Baba created the siddha mantra – Baba Nam Kevalam – and He explained it to those who were around. Then He told them to sing.

Around this time, the above mentioned family Acarya Brahmadeva went back outside to the surrounding area and told margiis to gather people, He said, “We must start chanting Baba Nam Kevalam by 12 midnight.” The date was 08 Oct 1970. Initially the kiirtan started with only a small handful of margiis; gradually more and more margiis who lived locally came. But no wts were present as they were not allowed to attend.

KIIRTAN SIDDHI

When the kiirtan started then Baba gave a demonstration of kiirtan siddhi. Those present heard how the kiirtan melody was emanating from the air, water, space, and from all kinds of sounds like the barking of dogs, the chirping of birds, the movement of animals, and the noise of vehicles. In each case, those sounds changed directly into kiirtan.

Where there was no sound, then that melodious kiirtan was even resonating from space. And when they blocked their ears then from inside the mind they could hear kiirtan was going on. It was divinely intoxicating and purely Baba’s blessing.

Baba explained that the siddhi in first lesson is hearing omnkara dhvani; and gaining siddhi in dhyana means seeing Baba everywhere in everything.

Similarly, there is siddhi in kiirtan: That occurs when one can hear the melodious, low-pitch of divine Baba Nam Kevalam kiirtan everyhwere, in all directions, without even chanting it. Just it is resonating from all places; that is kiirtan siddhi.

That time so many got samadhi in kiirtan chanting.

In the ensuing months, Baba gave many demonstrations in DMC and people were ecstatic singing kiirtan. Baba was giving so much vibration that everyone started jumping up and down. No one could sit idle. This was especially true in the case of the DMC at Muzzafarpur (1971) as well as countless other DMC’s. Where kiirtan was held, people were blessed with great spiritual vibration and desire. In that way, the Baba Nam Kevalam kiirtan spread like wildfire…

People realised that kiirtan is powerful.

SUMMARY

Kiirtan is very important for the common mass – for everybody. That is why Baba has graciously given kiirtan; verily Amjhariya was the best place to introduce kiirtan at that moment in time (1970).

From an historical perspective, the day and the place is important; but, from a spiritual perspective we must always remember that kiirtan can be done anywhere and everywhere. It will always be beneficial.

Namaskar,
Mahendra

Prabhat Samgiita

“Jiivaner uts hate je srote bha’siya’chila’m…” (P.S. 3016)

Purport:

Baba, O’ Parama Purusa, since the very origin of my life – since eternity – in which current I was floating, in that very flow, You were also present. But I did not see You.

Baba, You were with me day and night, ever-awake, holding the lamp of effulgence in Your hand. But that time I could not recognise You.

O’ my dearmost Baba, still today You remain along with me. Indeed each and every single moment You decorate this grand universe in hundreds of
forms, shapes, and colors. Baba, You are always dancing in that divine vibration, but I did not see You because I was keeping my eyes closed.

Baba, since eternity You have been along with me. Today You have made me realise this very cosmic truth: I am surviving only due to Your boundless grace, affection, and love…

Read Full Post »

NOTES FROM KASHI AVADHUTA MEETING

Baba

This entire email is composed of 4 parts:
(1) Posting: Baba Story: Notes From Kashi Avadhuta Meeting
(2) Posting: Baba Story: Baba Story: My Cowardliness
(3) Trailer Quote: Encumbrances Cannot Be More Powerful Than Your Capacity To Solve Them
(4) Prabhat Samgiita #1723;

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

== NOTES FROM KASHI AVADHUTA MEETING ==

Namaskar,
We should search and seek out avadhutas / avadhutikas according to this definition which Baba has given in His renowned discourse, “Kashi Avadhuta Sabha”.

“Sincerity means they [avadhutas / avadhutikas] should be one in thinking, saying, and in action. There will be no difference in their thinking, saying, and action. There will be no hypocrisy. Their saying and action will be clear, concrete, and conclusive. In our day to day life, we meet some persons – those who are thinking one thing, saying another, and doing some other thing. The avadhutas should not do this thing. Their heart should be clean and simple. The simple heart is the only qualification of the sadhakas.” (1)

In reading Baba’s above teachings we can easily understand that merely having the title of avadhuta and the suffix -ananda attached to the end of the name does not make one an avadhuta. Dress and name alone are simply not enough. Everybody and anybody can get those two things: Dress and name.

In order to become a true avadhuta, sincerity is needed. Without that one will never be a true avadhuta.

Those who have the dress and name of an avadhuta but lack the requisite sincerity should still try and pursue this endeavor of becoming a true avadhuta.

In fact, everyone should aspire to this ideal. The type of sincerity Baba describes above is the sign of an ideal sadhaka.

We should all seek out and find such persons who are true avadhutas. And we should aim for that ideal ourselves by achieving perfect symmetry between thought, word, and deed.

“There must not be any gap between your thinking and your actions. If there is any gap, that gap should be minimized step by step, and finally thought and action should coincide.” (2)

“In the final stage, that is, when one attains the stage of devatá, then what one thinks, one says; and what one says, one does. There is no difference amongst thinking, saying, and doing. And that is the best stage of human structure or human existence. You should all try to be like this, and I want the number of such persons, who have attained the stratum of devatá, to increase. And you have become workers, or wholetimers, just to increase the number of these devatás in human society.” (3)

“One who is totally absorbed in ideation on the Supreme becomes one with the Supreme at the time of death. This is certainly true in the case of devotees. The duality between the one who serves and the entity served ceases to exist. Ultimately the one who serves, the entity who is served, and the action of serving become fused into one. If one’s goal is right, one is sure to attain the supreme stance. And one who attains the supreme stance will never make the mistake of differentiating between high and low, literate and illiterate, touchable and untouchable.”

Shmasháne vá grhe, hirańye vá trńe,
Tanuje vá ripao, hutáshe vá jale.
Svakiiye vá pare samatvena buddhyá,
Viráje avadhúto dvitiiyo Maheshah.

[The sádhaka who views everything with equanimity, be it his home or the burial ground, gold or grass, his own children or his enemies, fire or water, his own property or another’s property, lives in the world as an avadhúta, as if the second manifestation of Shiva.] (4)

Namaskar,
Tapan

REFERENCES
1. Kashi Avadhuta Sabha, May 1980
2. Yoga Psychology
3. Ánanda Vacanámrtam Part 1, From Animality to Divinity
4. Ananda Marga Ideology & Way of Life – 9, The Devotee and the Lord

*******************************

Date: 02 Apr 2013 22:48:58:07 -0000
From: “Divyacaksu Deva”
To: am-global@earthlink.net
Subject: Baba Story: My Cowardliness

== BABA STORY: MY COWARDLINESS ==

Note: The below is a first-hand account from Shrii Ramchandra, an extremely senior margii from Rampur Colony in Jamalpur .

Namaskar,
As I have told in an earlier account (link below), in my public life, I did not want to be seen or known as an Ananda Margii. I was plagued by this split personality. In my personal and inner life, I wanted to be with Baba and work for the mission; in my public and professional life, I did not want to be associated with the Marga.

MY PUBLIC LIFE

When I was out in public – moving around my hometown of Jamalpur – and saw another Ananda Margii, I would quickly turn the other direction, hide my face, or move away. I did not want to do namaskar to any margii in public.

I thought people would say things like, “Oh look, Ramchandra has also been brainwashed by those Ananda Margiis.”

Because of the controversy always swirling around Ananda Marga and its poor reputation in society, I thought I should keep myself arms distance. Hence, from an external and social perspective, I remained aloof from AM.

VERY ATTRACTED TO BABA

Internally, things were quite different. I longed to see Baba and always wanted to have a glimpse of Him. Behind closed doors I would attend all kinds of Ananda Marga functions and in my heart there was always a fervent desire to go close to Baba.

In essence, this was my mind-set those days and that will give you insight into what I am going to share with you now.

HIDING FROM BABA

One day I was walking down the street and out of the corner of my eye I saw a saffron robe – the type that our avadhutas wear. I immediately became alert and began to duck (squat) so no one would see me. I was sure that Baba must be nearby. And indeed there He was – walking with His entourage in my direction. To avoid being seen I hurried into a local store and hid behind the counter. My plan was to stay there until Baba passed by. That way no one would suspect me of being affiliated with Ananda Marga. So I hid. But while in my hiding spot a deep yearning arose in my heart to have just a quick glance at Beloved Baba. I could not resist this devotional urge. So I slowly lifted my head and looked around the counter in order to see Baba; by that point Baba and His entourage had clearly passed my hiding spot. Yet at the exact moment when I had lifted my head to see Him, all-knowing Baba turned around and looked directly towards me with His palms together in a folded-hand blessing.

HIDING FROM BABA (AGAIN)

Then there was a second such occurrence.

I was in the street when I suddenly noticed that Baba’s car was coming towards me from the opposite direction. I did not want to greet Ananda Margiis in public or do pranam or sastaunga pranam to Baba in public. So I quickly shifted my position to the very edge of the area and stood behind other people. I was completely blocked from view. No one in Baba’s entourage could see me. The car passed by – no one said a word or called my name. Success. At that moment, I felt an upsurge of devotion and wanted to at least have a quick look at Baba. I changed my position so I could ready myself to see Baba’s car as it drove off in the distance. The moment my eyes and head were in position to see Him, all-knowing Baba turned completely around in His vehicle and looked back with His folded hands blessing, looking directly towards me.

Now, years and years later, I feel repentance for having been so shy and meek in those early days.

By the way, I entered Ananda Marga in the 1960’s. Internally I wanted to be an Ananda Margii and was attracted to Baba’s magnetic personality. I was initiated, began practicing sadhana regularly, and ultimately was blessed to receive PC with Baba.

REFLECTION

The above story recounted by Ramchandra ji holds key insights into how the level of devotion affects one’s personae and behavior.

When one’s devotion is lower then they feel shy, even ashamed, to express their spiritual way of living in public. That is Baba’s stated teaching.

“Those who are reared in the cradle of materialistic ideologies, feel shy or ashamed at first to sit in meditation in the presence of others.” (1)

And indeed this is what we saw in Ramchandra’s story. In those early days, because of his lower stage of devotion, he felt shy to behave as an Ananda Margii in public. Similarly in the west – and in many areas where materialism reigns – people are very hesitant to express their spiritual life in the public domain.

For instance, a person might refrain from using their Sanskrit name at their job even though this is Baba’s directive (reference Caryacarya), or one may feel embarrassed to sing kiirtan in public, or so many things they may be afraid or worried to do. In all such cases it is due to a lower feeling of devotion. They love Baba no doubt, but that love is not enough to overcome their feelings of insecurity.

However, as one advances on the path, they will develop the requisite courage and nothing will obstruct their forward movement in the spiritual realm. They will always stick to their ideal – regardless of what others think. That too is Baba’s teaching.

“Let those well-versed in ethics criticize me or praise me, as they so desire; let Lakśmii, the goddess of wealth, either be gracious enough (because of my activities) to reside in my house, or, if she prefers, go elsewhere; let death visit me today or decades later. It makes little difference to me. Wise people will never withdraw from the path of ideology, the path which they accept as their ideal.” (2)

And indeed later on, Ramchandraji was an exemplar in this regard – all will attest to this. And this is what we should aim for: Deep ideological zeal in life, without compromise.

When anyone has deeper devotion for Baba they will do anything and everything for Him – never swayed by public opinion or other mundane channels. Such persons keep their ideological stance always.

In conclusion when a person has lower feelings of devotion then they may not like to call themselves an Ananda Margii and when their devotional standard is higher they overcome all such feelings of shyness.

Here is another way of thinking about it.

When devotion is less then the sadripus (six enemies) & astapahas (eight fetters) control the mind. In that case one is terribly affected by fear, shyness, anger, envy and so much more. And when, by His grace, devotion is more, then people rise above such feelings. When their attraction to Parama Purusa is deeper then all feelings of shyness go away and that sadhaka becomes an embodiment of Ananda Marga ideals.

Namaskar,
Divyacaksu

REFERENCES
1. Subhasita Samgraha, part 3, p.86
2. Namami Krsnasundaram, Disc: 2

Note 1: MUNDANE EXAMPLES

Not just in the field of devotion, but in all realms of life, when a person is deeply affected by a particular tendency then they will express that urge in public, not caring about what others think or say.

For instance, suppose one receives some upsetting news at the office then they will not like to cry in public. They will control their tears. But when that news is so devastating that they are fully overcome with grief and sorrow, then that will overpower all feelings of shyness and they will cry in front of everyone.

Likewise a person with a little bit of greed will control that tendency when they are around others, but when they are overwhelmed by greed then they will grab all the money or eat all the food in front of others – they will not be concerned about what people think about them.

Note 2: EARLIER STORY TOLD BY RAMCHANDRA

Here is the link to the previous devotional story told by Ramchandra:

http://am-global-01.blogspot.com/2013/01/so-important-but-still-some-oblivious_5.html

The section below this mark is an entirely different topic and not related with the subject matter up above.

*******************************
Encumbrances Cannot Be More Powerful Than Your Capacity To Solve Them

“The spirit to fight against all odds alone can solve the problems confronting human beings. March ahead and wage war against all difficulties, every impediment. Victory is sure to embrace you. Difficulties and encumbrances cannot be more powerful than your capacity to solve them. You are the children of the great Cosmic Entity. Be a Sadvipra and make others Sadvipras also.” (A Few Probems Solved – 6, The Future of Civilization)

*******************************

“Ghor timire ruddha ghare ghumucchilum eka’ eka’…” (P.S. 1723)

Purport:

O’ Parama Purusa, You are so gracious. I was sleeping alone in the pitch dark room with the doors and windows closed; I was lost in a sea of frustration and hopelessness. O’ the Divine Entity, who are You who has blessed me by coming in this isolated place and broken my slumber. O’ Divine One You are most charming and very sweet.

O’ Effulgence Personified, Divine One, Parama Purusa Baba, my whole existence has been overcome by drowsiness and sleep since ages & ages. My life was dominated by staticity. Now, with Your infinite compassion, in a flash, You have removed that by showering Your cosmic grace. And in place of that Cimmerian darkness, all around there is Your divine effulgence. Baba, You have opened the windows of my mind. I can see that You are mine; now there is no question of frustration in my life.

Baba, now my whole existence is filled with the grace of Your divine effulgence. There is not even an iota of darkness which remains. My life has gotten new pra’n’ a – new energy. Baba, You are so loving; You have saturated me with Your unfathomable love and own-ness.

Baba, You are my everything. Please accept my surrender…

Read Full Post »

Baba Story About Prout Government

From: “Ramlal Deva”
To: am-global@earthlink.net
Subject: Baba Story About Prout Government
Date: Thu, 27 Mar 2013 23:26:08 +0530

Baba

This entire email is composed of 4 parts:
(1) Posting: Baba Story About Prout Government;
(2) Posting: Two Opposite Types of Mantras;
(3) Posting: Baba’s Procedural Order: No Co-Education Upon Entering Puberty
(4) Prabhat Samgiita #3580.

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

== BABA STORY ABOUT PROUT GOVERNMENT ==

~ HOW OPPOSITION WORKS ~

Note: This short story is related with one very senior Proutist – Shrii Shashi Ranjanji, a key member of parliament with a high post and a founding member of PBI (Proutist Block of India). The following story is one key point where Sadguru Baba graciously responds to Shashi Ranjanji’s query on Prout policies. Shashi Ranjanji is also known as Shashi Ranjan Sahu.

Namaskar,
On various occasions, I was blessed to be along with Baba while He was delivering guidelines on Prout.

We all knew that Baba’s plan was that margiis should challenge every election and run for every seat of Parliament. This was Baba’s outlined approach.

In my mind, however, I was wondering what would happen if really margiis ran for and won every seat of parliament. In that case, who would serve as the opposition group in Parliament.

For instance, in the general democratic system, there is one elected party in power. And all elected officials of that majority party will automatically and brazenly support their elected executive chief, i.e. the leader of the country. This is the norm. Yet, side by side, there are many other elected officials who are part of one or more minority groups. And it is these minority group(s) that stand as an oppositional force to the party in power. That is the way it runs. But if one party gets 75% or 80% of the seats in Parliament or Congress, then there is hardly any debate – what a leader wants do they do by voice vote. What to speak of if one group gets 100% of the seats.

Thus, if the Prout Party runs for and wins every seat of Parliament then how will there be an opposition group. Every elected official will be a Proutist and hence part of the Prout party. Then where is there scope for any opposition. This was the quandary in my mind.

So I asked Baba, “Suppose, all the members of Parliament are from the Proutist party then how will there be any opposition?”

Baba told, “Yes, there will be scope for opposition. Elected members of Parliament will pressurise those at the helm and ensure that Prout principles are followed and implemented. The loyalty of the elected leaders will not take the shape of blind support for the top post holder, but rather their loyalty will be in the form of the rational and just implementation of Proutistic ideals – in the service of the entire society. Those elected leaders will be vigilant that Proutists in the top executive offices are discharging their duties properly. On such points, there will be vigorous and open debate. That is how the opposition will be formed when Proutists have 100% of the seats in Parliament.”

I thought, “Yes, this is how we will proceed when Proutists win over all elected seats of Parliament. They will not work like general politicians wherein elected members of the ruling party blindly support the executive branch.”

Namaskar,
At His Lotus Feet,
Shashi Ranjan

REFLECTION

Unfortunately, nowadays in Ananda Marga, those in the executive body (i.e. purodhas in Central Office) do not appreciate any opposition from their own members, let alone from field workers and general margiis. That is why countless wrongs are going on in AMPS.

The duty of general purodhas is to keep a sharp eye on the executive body, and take them to task when they veer from Baba’s teachings. However, instead of taking dharmic stand, such purodhas are stooges. They sit there and allow top purodhas to do as they wish – wholly disregarding Guru’s mandates.

Once again, the main problem nowadays in AMPS is that healthy debate and criticism is not allowed. In that condition, general wts and margins have no voice. Top purodhas rule according to their convenience. Then sin and crime brews. In the end, they all drown in the mud of their own crime and sin.

If anyone does not understand this short explanation please write back.

Namaskar,
in His service,
Pradiip

*******************************

Subject: Two Opposite Types of Mantras
From: Gaungadhar ght2314@gtu…
To: am-global@earthlink.net
Date: Thu, 27 Mar 2013 20:44:21

== TWO OPPOSITE TYPES OF MANTRAS ==

Namaskar,
Here is one very important and unique aspect about ista mantras in our Ananda Marga sadhana system. Baba has only discussed this point on select occasions – i.e. very rarely.

‘Mananat tarayet yastu sah mantrah parikiirttitah’

“Mantra is that particular word whose repetition or auto-suggestion or outer-suggestion helps the microcosm free itself of all the fetters of physical, psychic, and spiritual life.” (Ananda Vacanamrtam – 5, p. 96)

In His above teaching, Baba is guiding us about the important role auto and outer suggestion have in the repetition of a mantra. We all know that in the first lesson of our Ananda Marga sadhana we use a mantra. Each one of the Ananda Marga ista mantras are based either on auto suggestion or outer suggestion. At the time of initiation, based on their samskara, every Ananda Margii is given their own personal ista mantra. And that is the mantra they will use for their entire life.

MEANING OF ISTA MANTRA

AUTO SUGGESTION VS OUTER SUGGESTION

So some sadhakas have ista mantras which are based exclusively on auto-suggestion; and some have mantras based only on outer suggestion. It varies from mantra to mantra.

For example, for some sadhakas, their ista mantra is based on auto suggestion. The meaning is, ‘I am that…’, i.e. ‘I am Brahma’.

So, in this case, the sadhaka is suggesting this idea to himself while repeating his mantra. And during the repetition of the first half of the ista mantra while inhaling the sadhaka thinks ‘I am’. And when repeating the second half of the ista mantra while exhaling he ideates on ‘Brahma’. The full idea is: “I am Brahma.” This is how the ista mantra works with auto suggestion. And that is what Baba is referring to in the above guideline.

Whereas in outer suggestion, the types of mantra used in first lesson are somewhat different.

In that case, Gurushakti gives the suggestion to the sadhaka, ‘you are that…’, i.e. ‘you are Brahma’. So here ‘you’ means the sadhaka, not someone else. Thus during the first half of the mantra on the inhalation the idea comes from Gurushakti to the sadhaka that ‘you are’. And on the second half of the ista mantra upon exhalation the ideation is on ‘Brahma’. The full idea is: “You are Brahma.” This is how an ista mantra works with outer suggestion.

In the Ananda Marga sadhana system, most of the ista mantras are based on auto-suggestion. It is rare to receive an ista mantra based on outer suggestion.

DO NOT REPEAT TWO TYPES OF MANTRA

ONLY REPEAT YOUR OWN PERSON ISTA MANTRA

Thus when repeating their ista mantra every sadhaka must follow their assigned mantra – either it is auto suggestion or outer suggestion, depending on their mantra – as it is allotted by their acarya. No individual is given two mantras. Every sadhaka is given one single mantra, and that mantra is based either on auto or outer suggestion.

So one must not do both types, auto & outer. This should never be done. One has either been assigned an auto suggestion mantra or one based on outer suggestion. The one you have received is what you will use for the duration.

In select circumstances, if a mistake was made at the time of initiation, it may be that certain individuals need to have their ista mantras changed. If so, this is always done by an acarya. Beyond that, every sadhaka should always use the ista mantra given to them at the time of initiation.

Just as one should not take two different antibiotics at the same time, similarly one should not use both types of ista mantras, i.e. auto and outer. Likewise, just as one should not stand on two different moving vehicles at the same time, similarly one should not use both types of ista mantras, i.e. auto and outer.

Here every sadhaka should keep in mind that this distinction between the auto and outer ista mantras is a very subtle aspect of sadhana. Only discuss this point with those acaryas who have a very keen interest in sadhana. If you ask those wts who are fully involved in mundane dealings, business, and xyz pursuits, they will only yawn and misguide you, unfortunately. If you search you will find that there are many sincere acaryas.

Note: This matter of auto and outer suggestion is related with one’s ista mantra. So I cannot write the actual mantras here because they cannot be told openly. So it is the duty of sadhakas to communicate one-on-one with an acarya on this.

IF SADHANA NOT DONE IN A METHODICAL WAY, THE RESULT IS NEGATIVE

“The mind thinks with concentration, that is, the mind meditates. Regarding this faculty of thinking, if it is done in a methodical way, the result is certainly positive…But if it is not done in a methodical way, the general result is negative.” (2 June 1990 RU, Anandanagar)

PURPOSE IN WRITING ABOUT AUTO AND OUTER SUGGESTION OF MANTRA

The purpose in writing about auto and outer suggestion of mantra is two-fold:

(a) All sadhakas should understand the meaning of their mantra; those not aware should consult their acarya.

(b) By raising this matter, acaryas will be forced to educate themselves on the deeper aspects of sadhana.

Namaskar,
At His Lotus Feet,
Gaungadhar

*******************************

Subject: Baba’s Procedural Order: No Co-Education Upon Entering Puberty
From: Kavita@opera…
Date: Thu, 28 Mar 2013 22:33:46
To: am-global@earthlink.net

BABA’S PROCEDURAL ORDER:

NO CO-EDUCATION UPON ENTERING PUBERTY

Namaskar,
“Some of you are aware that one central didi – herein referred to as Didi D – is extremely attached with a young man of 18 years of age, whom we shall call Mr. S. The situation is not at all ordinary – rather quite abnormal. They live together: Sleeping, eating, and going together etc. Didi D and Mr S are very linked with each other.

The reason why this is such an important matter is because this has the makings of becoming a systemic issue within our Marga. The likes of which have been the downfall of many religions and spiritual communities. We should not let our Ananda Marga suffer the same fate.”

According to the following procedural order, Didi Ananda Dyotona is disobeying Baba and contravening His stated guideline. That is very unfortunate. Didiji is doing adharmic work, incurring sin and bad samsakras, as well as ruining the life of a young man, Shubham. The whole scene is quite tragic.

Here following is Baba’s own Procedural Order which states that our Ananda Marga schools must not be co-ed once children have reached the age of puberty.

A’NANDA MA’RGA PRACA’RAKA SA’MGHA (Central)

A’NANDA NAGAR

PLO no. 1A/4.2.1969

As per rules, co-education is allowed in our Schools up to Standard V. but boys who are learning in Std. V or below but have crossed twelve years of age will not be permitted to study in any of our lady managed Schools. Similarly girls who are learning in Std. V or below but have crossed 12 years of age, shall not be allowed to study in our Schools (for boys).

Feb 4, 1969

Note: Standard V is the equivalent of 5th grade or 5th class in the western system.

According to Baba’s above procedural order on co-education, there are two determining factors. If one has reached the age of 12 then that is one point to separate males and females in their schooling. Secondly, if any student has completed Standard V grade, they must be in gender-separated learning environment. So if one has completed standard V and still is not 12yrs of age, then they cannot continue into grade VI in a co-ed school. Thus, boys and girls cannot attend the same school if they are of 12 years of age or have completed Standard V grade, whichever comes first.

The real essence of the stipulation is based upon adolescence or puberty. Once the mammary glands have developed in girls and the related glands for boys, then they cannot attend the same school. That is Baba’s guideline.

So nowadays when in some parts of the world, girls and boys enter into adolescence at the age of 8, then that marks the time they must attend a single-gender school.

“Yes, I am interested in receiving the scanned PO”

The above is Baba’s procedural order. Baba has given the order and in due course GS Dada would sign and circulate it. The above is the email version. If you want a scanned copy of the actual order then click reply and paste this into the subject box: “Yes, I am interested in receiving the scanned PO”.

Namaskar,
in Him,
Kavita

Note: LINK TO EARLIER LETTER ABOUT DIDIJI

For more about the situation with Didiji and Shubham click on the below link.

http://am-global-01.blogspot.com/2013/03/disastrous-trend-threat-to-existence.html

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

“Madhur mohan tumi cita-rainjan a’cho sada’ sa’the sa’the…” (3580)

Purport:

O’ Parama Purusa, You are very sweet, most attractive. You have coloured my mind in Your colour. That is why You are Cita-Rainjan [1]. Always You are remaining with me side by side. You have removed the despair and filled my heart with Your love. All the darkness & hopelessness was removed by that light.

O’ Divine Entity, You are beyond the scriptures, intellect, logic, and reasoning, You are above all these; You are Alakha-Nirainjain [2], beyond description. Infinite and unblemished. Only You can shatter the bondage of avidya maya – the mirage of negative attraction – and grant salvation. Baba, You are the most charming, the most sweet, my own…

END NOTES FOR PRABHATA SAMGITIA #3580:

[1] Cita-Rainjan: Baba guides us & we all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed. By Baba’s divine grace, in His role as Cit-Rainjan, He is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion. Baba says, “‘rainjana’, which means ‘the One who colours’ – that which colours the mind.” (Ananda Vacanamrtam-1) So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.

[2] Alakhanirainjan: (‘Alakh’ means ‘invisible’; ‘nir’ means ‘no’; ‘ainjan’ means ‘black spot’.) Of the infinite attributions of Parama Purusa, one of which is that He is invisible and blemishless– totally pure and perfect. That is why He is known as Alakhanirainjan. Because in this world unit beings are bound by their past actions, by their samskaras; and this creates a black mark in their mind. But being Alakhanirainjan, being both invisible and blemishless, Parama Purusa is totally beyond the realm of sense perception and beyond the realm of samskara. His mind never gets stained. He remains eternally pure and spotless.

Read Full Post »

Baba Story: “Baba is as Pure as the Ganges”

Date: Mon, 25 Mar 2013 22:05:36 -0000
To: AM-GLOBAL
From: “Mukunda Deva”
Subject: Baba Story: “Baba is as Pure as the Ganges”

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3857;
(2) Posting: Baba Story: “Baba is as Pure as the Ganges”
(3) Trailer Quote: Children Thus Learn Obstinacy From Their Elders

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

== BABA STORY: “BABA IS AS PURE AS THE GANGES” ==

Namaskar,
Baba has come to Muzafarrapur to give darshan. The year is 1956 and I am a very new margii. I am seeing Him for the very first time. I am so enchanted by His presence – my mind is fully ensconced in His look and charm. I am not even comprehending what He is saying as my analytical mind is not functioning at all. All I know is that the sound of His voice sounds very beautiful.

As He delivers His discourse, I am gazing at Him and He is looking at me. Our eyes are fixed on each other. I am completely magnetized by His divine presence.

Now the discourse has ended, I have come to know that Baba is going to Jamalpur the very next day. I have decided that I too must go to Jamalpur. I cannot bear the thought of not being with Baba.

Even during the night I am thinking and dreaming of Him. When morning arrives I quickly make all the needed arrangements for going to Jamalpur.

By Baba’s grace the journey passes smoothly.

ON FIELD WALK WITH BABA:

REQUESTS ME TO START A NEWSPAPER

I am so pleased to be here in Jamalpur so I can see Baba again. Just now I got word that I have been given permission to go on field walk with Baba.

While on field walk, Baba asks me to start a newspaper.

I reply, “Yes, Baba.”

We continue walking. By His grace, I feel compelled to take on the assigned task. The rest of the day passes in a flash, drenched in His love and care. My short stay in Jamalpur is coming to a close and I am preparing to return to my home in Muzafarrapur.

I feel like the return journey cannot happen quickly enough. By Baba’s grace I arrive safely.

MY FIRST ARTICLE

So here I am, I have returned to Muzafarrapur and I am already thinking about what I will write for the newspaper. Having just been with Baba, I can only think of His magnificent beauty and charm. So I have decided to write about Baba Himself. In my article I compare Baba’s purity to that of the Ganges River.

I am so enthralled by Baba’s loving manner and divine personality that I could not resist writing about Him in this way. I have decided to publish the article on the front page of our paper which will be distributed to both margiis and the general public.

By Baba’s grace, the project has come to fruition and the paper has been published and circulated all around the local area.

THE MARGIIS ARE FURIOUS WITH ME

Within one or two days, the local margiis are up in arms and furious with me. They keep telling me, “You are just a new margii – you do not understand – we do not believe in this dogma that the Ganges is pure and holy. In AM, we do not subscribe to the belief that bathing in the Ganges purifies one of their sins. What you have written is completely wrong and misleading. You must correct this immediately.”

In turn, I am trying to convince them of my feeling and intention, but no one is listening to me. They are not understanding my perspective.

BABA SUPPORTS MY APPROACH

Some have decided to bring this matter to Baba Himself. They send word to Baba about all that transpired. We are waiting for His review. In the meantime I continue to be pressured and criticised by the local margiis. A few days pass in this way.

Finally, a margii has just come with the news. The margii reports to us that Baba has said that, “What Sashi Ranjan has written is a comparison. When the writer has a pure mind then such a comparison is OK.”

Alas, Baba knows my inner feeling and He has approved of my words and told this to everyone. Hearing this, all the margiis apologise to me and accept the article.

Namaskar,
Shashi Ranjan Sahu

Note: Many know that Shrii Shashi Ranjan Sahu was a key member of parliament with a high post; thereafter he was influential with the founding of the PBI (Proutist Block of India).

DEVOTIONALLY-INSPIRED WRITING

The above account shared with us by Shrii Shashi Ranjan is quite meaningful on multiple levels. Firstly, it is a very devotionally-charged tale of one bhakta’s real-life experience with Baba. And secondly, we all get the teaching that using comparisons when writing about Parama Purusa is ok – so long as one’s heart and mind are pure.

BABA HIMSELF USES COMPARISONS

And indeed we see that in His many devotional treasures, Baba Himself uses comparisons to describe the greatness, charm, love and beauty of Parama Purusa as well as to talk about spiritual life.

In countless Prabhat Samgiita compositions, Parama Purusa is compared with the sun, moon, and stars and in so many other ways.

For example in the song, “Nayane ma’mata’ bhara'” (PS #12), in the first stanza His smile is compared with radiant pearls, “Hasite mukuta jhara'”.

And in song #913, it says: “Candana sama tava a’shisa a’ma’ke” meaning, Your grace is a soothing balm like sandalwood paste.

And verily there are so many songs where His love or His arrival is compared with the sweetness of a flower or the cool summer breeze. Comparisons are part and parcel of Baba’s whole entire expression in Prabhat Samgiita. They allow bhaktas to know and describe the Divine Entity Who would otherwise remain beyond description. So this is an important element of His songs.

“HOLY DIP IN THE GANGES”

Plus Baba uses similar comparisons in many of His discourses as well.

Baba says, “By kiirtana you become as pure as if you have taken a “holy dip in the Ganges.” What does a holy dip in the Ganges mean for a sádhaka? It means doing kiirtana constantly.” (1)

Thus in the above discourse, Baba Himself uses the comparison of the river Ganges to relay the effect of doing kiirtan.

In so many ways Baba is guiding us that this is how we are to describe Him, i.e. through poetic comparisons or similes. It is a way for sadhakas to share their feelings about that otherwise indescribable Personality.

Before coming to AM, Shashi Ranjan thought of the Ganges as being very pure. This is the common understanding in India. So with his heart-felt feeling he compared Baba in this manner and Baba Himself gave His divine approval. Without such comparisons, there is no way for bhaktas to express themselves when talking about the greatness, beauty and charm of Parama Purusa, i.e. Baba.

Namaskar,
Mukunda

Reference:
1. Ananda Vacanamrtam – 22, Kiirtana: The Panacea for all Afflictions

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.

************************************
Children Thus Learn Obstinacy From Their Elders

“In a family it is natural that differences of opinion will arise among the adults; when they do, the adults should reconcile their differences considering each other’s opinions. Unfortunately they often lack the requisite mental make-up to reach an amicable agreement – each tries to convince everybody else of his or her viewpoint without caring about the opinions of others. The result is an outburst of unreasonable obstinacy – the adults lose all self-control and behave in a gross and vulgar manner. The effect on the minds of the children is disastrous. Children thus learn obstinacy from their elders. If the mother or those with whom the children spend most of their time is obstinate, the neglected children will, in most cases, become noticeably obstinate, and they will have to carry this psychic ailment around with them for a long time. If, on the other hand, as is sometimes the case, the wishes and desires (if they are not unreasonable) of children are fulfilled, the children will not have the opportunity to learn obstinacy.” (Human Society – 1, Education)
************************************

Prabhat Samgiita

“Ba’hir vishve dhara’ da’o na’ko, marme lukiye tha’ko…” – P.S. 3857

Purport:

O’ Parama Purusa You are hiding in everyone’s heart – that is Your hinterland. Baba, You cannot be held in this external world; searching You outside is nothing but a waste of time. O’ my dear One, You always reside in the deep core of my heart. You remain eternally in that golden vessel deep inside my being.

O’ Divine Entity, You give shelter at Your lotus feet to one and all. Regardless of who is crying for You, and who is longing for You, or who is oblivious about You, You lovingly shower Your compassion on all. You never make any distinctions. Everyone is part of Your creation; You lovingly bring one and all under Your divine shelter. With Your infinite attraction and the resonance of Your flute, You call everyone close. You lovingly draw everyone close by the
pull of the heart. This is Your special call.

Baba, You are eternally present and always smiling in my heart. O’ my Dearmost, You are so gracious…

Read Full Post »

Baba Story: Must Read AM Books – Unforgettable PC

Date: 24 Mar 2013 20:54:08 -0000
From: “Manjit S Deva”
To: am-global@earthlink.net
Subject: Baba Story: Must Read AM Books – Unforgettable PC

Baba

This entire email is composed of 3 parts:
(1) Posting: Baba Story: Must Read AM Books – Unforgettable PC
(2) Trailer Quote: Some Parents Unknowingly Teach Very Bad Habits To Their Kids
(3) Prabhat Samgiita #3644;

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

== BABA STORY: MUST READ AM BOOKS – UNFORGETTABLE PC ==

Note: The following is the first-hand account of Shrii Vrajvasi Lal from Bhopal (MP) whereby he recounts his PC with Baba.

Namaskar,
By Baba’s grace I was initiated in 1963. A few years later in 1966, DMC was held in Nagpur. At the time, due to His devotional pull, I had a very strong desire to have Baba’s personal contact.

Numerous margiis had told me that Baba knows everything but I wanted to have my own first-hand experience of this. So this is what I planned to do: I decided that when Baba asks me anything, I will not answer until He asks me the question in my mother tongue. That was my plan. And I did not tell anybody about this.

By that way I will be confirmed that Baba knows my thoughts and mother tongue.

MY PC WITH BABA

As per the system, I waited in line for PC (personal contact). When my turn came, I entered Baba’s room and immediately did sastaunga pranam. After a short while, I heard Baba say in a soft voice, “Get up, get up.”

I got up and stood before Baba.

Baba asked me, “What is your name?”

I kept quiet because He spoke in English, not my mother tongue. That was my plan so I did not say anything. I just stood there.

Although I understood English, I was waiting for Baba to speak to me in my mother tongue. That is why I was not responding.

Then Baba asked me other questions – all in English. Still I did not respond. I continued to remain quiet.

Baba started smiling. Then in a very gracious and sweet way He began asking me those same questions in my mother tongue (Bundel Khandi). We talked together for a few minutes. I was so happy.

While in His presence, I was thinking, “Yes, Baba indeed knows everything. He spoke in my mother tongue which is not widely known; and, He understood my desire without my saying anything.”

BABA POINTS OUT MY DEFECTS

AND ASKS, “ARE YOU READING AM BOOKS?”

On that same occasion of PC, Baba pointed out many of my mistakes, i.e. times I failed to adhere to Ananda Marga conduct rules.

In follow-up, Baba inquired, “Are you reading Ananda Marga books?”

I replied, “No, Baba.”

Then Baba told, “It is very important to read our Ananda Marga books and study the discourses in order to practice those points on a day-to-day basis. Otherwise you will not know about those things, in which case how will you follow them in your practical life.”

Previously, I was thinking just the opposite. I had heard from many sadhakas that devotion is everything. So I had formed a very negative opinion about jinana (knowledge) and thought that there was no need to review and study Ananda Marga books.

Because of this defective mentality, I had no idea about those conduct rules and teachings; thus Baba had to point out my mistakes.

Baba then explained, “It takes a lot of effort to bring these books in printed form. So much time and energy are invested, yet you are not reading them. That is why you do not even know the basic do’s and don’ts of life.”

At that point I realised that reading AM books is highly important and mentally I took the firm determination to study all of the Ananda Marga literature. Due to my lack of knowledge of Ananda Marga ideals and conduct, I was not aware about right and wrong, virtue and vice, as described in various publications and literature. I was not following those codes properly and thus committed sin and acquired negative samsakaras.

For the requital of my sins, Baba punished me, and I accepted. I felt completely light and blissful, by His grace.

BABA: “I AM YOUR FATHER”

Baba then asked me, “Who is your father?”

I replied accordingly.

Baba told me, “That is your laokik father. I am your Father – not only for this life but up to eternity.”

Then Baba blessed me and I felt His sweet touch in every cell and pore of my existence.

Still today I cannot forget His proximity, guidance, and love. Even now when I think about this it gives me goosebumps. Since that time I became very regular in studying Baba’s books so I could best adhere to and propagate the principles of Ananda Marga.

I also realised that those things which I knew and no one else knew, Baba also knew. Indeed Baba knows everything and He loves me very much.

Note: That concludes Shrii Vrajvasi Lalji’s first-hand account of his PC with Baba.

REFLECTION

The above story recounted by Shrii Vrajvasi Lalji has three fundamental teachings:

1. The first teaching from the above story is that until one has complete faith one cannot surrender fully. It is just like if one is not sure that a plane can fly then that person is not going to put their life in danger by boarding that airplane. A person first wants confirmation or proof that the plane is safe and operable. Similarly, people do not like to put their life in Guru’s hands unless they think that Guru is very powerful.

People develop faith in various ways. Some realise that Baba is Parama Purusa in their sadhana or dreams. With their inherent devotion, their past life penance, sincere sadhana, or the causeless grace of Parama Purusa, some realise in their heart without any effort that, “Baba is my Guru and He is all-powerful.”

But not all fall in this category.

Thus other sadhakas try to test Baba in their own way in order erase their doubts, get proof of His greatness, and gain more faith. That is what Lalji did in the above story. He tested Baba to see if Baba could understand His desire and speak in his mother tongue. Seeing this, Lalji became fully convinced and could surrender to Guru.

Those who do not have full faith should test Him even today – in your mind anytime. There is no need to tell any 3rd party – only sincerity is needed. He is there in your mind and He listens. So what you tell Him mentally He will certainly hear. So go ahead if you have any desire. Express the feeling of your heart and Baba will most assuredly respond.

By this way you will develop full surrender. Remember this is between you and your Guru. If you have proper determination and a sincere desire then Guru must reply. That happens in 100% of the cases. By this way, people develop faith and then surrender comes. This can happen in various ways.

2. The second teaching from the above story is that one must read and study Ananda Marga books, otherwise one may fall into dogma. If an aspirant has devotion but not that very high amount of devotion to become realised, then there is the distinct possibility of falling into dogma.

We see this unfold in regular life. Due to a lack of proper knowledge, some naive Wts and margiis think that they can remain in one group and also follow neo-humanism, as if groupism and neo-humanism can co-exist. Or due to a lack of proper knowledge they think their group is not a group. A few simple, uninformed persons come in this category.

That is why Baba has given His teachings and included svadhyaya in 16 Points. Once one is aware about the dharmic teachings of Ananda Marga ideology, one will not fall into dogma, but rather fight against it.

3. The third teaching from the above story is that there must be a close and intimate relation between a devotee and Parama Purusa, otherwise one cannot go close nor become one with Him. So having a relation is critical.

Although the Guru-disciple relation is one relation; that is not what I am talking about.

Baba has outlined 4 types of relations which bring feelings of closeness: Father-son, Friend, Master-servant, and Beloved. It depends upon one’s own samskara – some prefer one and some prefer another.

But one thing is certain: A sadhaka can only have one relation at one particular moment. In life that relation may change and progress with sincere sadhana. But at one time one will only have one of the aforesaid relations. So one will select the one that is most suited to their feelings.

This third point then is that devotees must have an intimate relation with Parama Purusa in order to reach the ultimate goal of spirituality. In the above story, the sadhaka has a Father-son relationship with Parama Purusa. That is what Baba is reminding.

These types of bhavas (relation) are needed for having His proximity. When one is not close then an aspirant cannot express their intimate feeling with Parama Purusa. There will be distance and that is very detrimental for one’s spiritual progress. It is just like how you cannot express the deep inner feelings of your heart with a distant person. An intimate relation is needed.

Mundane relations are very temporary and cannot fulfill all the longings of the mind. Rather, if you open your heart, there is a big risk involved. Because one day the next person may become very distant from you and, in turn, and exploit you. Or they will have a very poor opinion about you. Indeed, telling all that is in your heart to another human being is very scary. So people do not open their heart fully with others.

With Parama Purusa it is entirely different. An intimate relation means there is no gap or wall or shyness. There is 100% transparency of feelings. That is the relation of close proximity. That can only happen with Parama Purusa. All that is needed for this to occur is regularity and sincerity in sadhana. This is not a theoretical concept; bhaktas realize this. Gradually anyone can develop this type of relation with Him. Then, in your own mind, Parama Purusa will not seem like an Entity in the far distant sky or heaven, but rather the Most Loving One of your heart & mind, who is always with you.

That is why one’s relationship with Parama Purusa is very meaningful. For those who lack such a relation with Parama Purusa, devotion is but a theoretical concept.

About all these bhavas and their importance in devotional life, Baba has written beautifully in Namami Krsnasundaram. If you want to know more please write.

Namaskar,
At His lotus feet,
Manjit

Note: BABA IS STILL PRESENT

A few people think that Baba is the subject of history and believe they lost their opportunity to communicate with Him directly or personally. They think that the opportunity to be with Baba has passed. Indeed such persons feel that the privilege is gone and Baba is no longer accessible. They think that they cannot have His proximity and can only talk about His greatness. Thinking thus, they feel sad. Those who think in such a manner are completely ignorant about Baba.

Baba is Parama Purusa – His existence is beyond time. Now even in this very moment you can have His grace and serve Him. You can do anything that devotees have done in the past.

So one should not feel and say with a deep sigh that, “Those days are gone and it is now impossible to have His close proximity.” Instead you are to remember that Baba is always with you – now, in the future, always.

Devotees realise this divine truth and others do not. If you want to say something to Him then say it mentally – there is no need even for vocal chords. If you say or ask mentally, He listens. His ears are ready to listen. If you want to offer something, His hand is ready to receive. If you want to do pranam – go ahead. He will receive your pranam.

In all the ways, Baba is present with you. Because Baba is that eternal Divine Entity, Parama Purusa.

Baba says, “Brahma, the author of this vast cosmic imagination moves everywhere within the universe, His vast Macropsychic arena, with His mental feet. He catches all the objects of this universe with His all-pervasive mental hands. He is the intellect, the intuition and the witnessing faculty of the innumerable created objects and hence we can say that He has His all-pervasive mental heads. Similarly, as the witness of all the macropsychic entities, He has innumerable mental eyes; and to hear their words, spoken or secret, and every loud or soft sound, He has His all-pervasive ears. He exists surrounding all objects with His own identity. You can keep nothing secret or private from Him – He knows more about you than you know about yourself. Behind all His pervasive faculties of knowing, understanding and hearing lies His Macropsychic stance.” (1)

References:
1. Ananda Marga Ideology and Way of Life – 6, Microcosm and Macrocosm)2.

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.

******************************
Some Parents Unknowingly Teach Very Bad Habits To Their Kids

“In some families the parents have lost their peace of mind due to poverty or some other cause and oppress their children with or without reason. Naturally the children lose respect for their parents, which further aggravates family indiscipline. The parents have to put up with more unrest, adding to their lack of peace.”
“Parents who are middle- or high-level officials in the public works or police departments have to get work done through others or supervise manual labourers or subordinates, so they often forget to talk sweetly. Some become accustomed to using abusive language, and some to issuing commands. Due to this their children do not have an opportunity to learn to speak with restraint. Such children suffer from a superiority complex, even within their circle of friends. In their future lives it will be extremely difficult for them to love people and create a congenial social environment.”
“Some parents may claim that it is impossible to maintain a balanced life in an age full of problems, where they are extremely busy with numerous activities. I maintain, however, that it is possible for an intelligent parent to avoid the mistakes I have discussed. If parents fail to carry out their basic duties, I am compelled to say that, although they live in society, they are guilty of encouraging an antisocial mentality. By encouraging their children to develop a criminal psychology, they give unnecessary trouble to the police. The main point is this: for want of a little care, children are deprived of the opportunity to become complete human beings, even though they have a human structure.” (Discourses on Neohumanist Education)
******************************

Baba

“A’sha’r pasara’ sahasa’ elo, a’lor tupha’n nikat’e elo…” (PS #3644)

Purport:

Suddenly Parama Purusa, the Divine Effulgence, has taken advent. The cyclone of divine effulgence has come close. His divine effulgence is immense, like a huge mountain covering the entire world. The whole world is inundated with the flood of divinity.


Even in remote corners, not even an iota of darkness was left. Not even a tinge of darkness or dirt could remain in anyone’s mind. Everyone’s mind has become cleansed and purified. Parama Purusa Baba, with His divine effulgence, has taken advent and attracted everyone by the outpouring of love from His heart.


Everyone has received His special grace: Those bound in the cimmerian darkness and tied up in the deep, dark chasm, and those whose mind had accumulated dogma the size of a mountain. All are now basking in His divine grace. They have been blessed with the opportunity to look toward that divine effulgence. Their dogma and staticity vanished away with the advent of the new dawn.


Baba, the Parama Purusa, with His divine effulgence has come and showered His divine effulgence and graced everyone…

Read Full Post »