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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 (***).

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== 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.

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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)
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~ 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.

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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.

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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

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== 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

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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 »

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

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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

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