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Date: Mon 31 Dec 2012 20:26:57
To: am-global@earthlink.net
From: Kamalakanta_margii@u.pub….
Subject: What is Fearful and Fearless Love for Parama Purusa

Baba

== WHAT IS FEARFUL & FEARLESS LOVE FOR PARAMA PURUSA ==

Namaskar,
This letter addresses some key aspects of devotional life and dhyana, and how we can cultivate a deeper, more intimate relation with Parama Purusa.

EXAMPLES OF FEARFUL AND FEARLESS LOVE IN MUNDANE LIFE

In Baba’s teachings, it is given that sadhana is the journey from fearful love for Parama Purusa to fearless love for Parama Purusa. To best understand and benefit from His divine guidelines, let’s first investigate fearful and fearless love on the mundane level.

There are many examples how fearful and fearless love plays out in mundane life. We will also investigate exclusively fear-based relations. For instance:

(a) Suppose a child breaks something in the house and then runs away and does not go back home. That child is just hiding at the neighbor’s house. Such a child is quite fearful. The child’s mother is calling and calling for them to return home, but that child does not budge. After a while the neighbor cajoles, prods, and ultimately carries the child to its mother. The child went unhappily. Such types of kids do not have love for their parents; rather their relationship is based on fear.

(b) Let’s say a child breaks a clay pot in their home, then they may run over to the neighbor’s house to hide. Although they do not really want to stay at their neighbor’s house, but nor do they wish to face their parents. They are scared to go back to their own house. But when mother starts calling the child then after a few rounds of calls, and after mother gives her assurance, the child returns home. That child has fearful love for their parents.

(c) Lastly, a child breaks something in the house and is overcome with sadness, but does not run away. That child is feeling repentant for their mistake, and when the mother calls the child immediately runs into her arms. In that case, we can say that the child has fearless love for her.

Finally in the case of ideal parents, we often see that kids have fearless love for their mother and fearful love for their father. This is not the rule per se, but perhaps a general trend.

EXAMPLES OF FEARFUL AND FEARLESS LOVE IN SPIRITUAL LIFE

Those pre-historic humans had only a fear-based relationship with God. That continued for thousands of years. It was only with the divine advent of Lord Krsna that a revolutionary shift occurred. Then bhaktas began having a loving relation with Parama Purusa. This is evidenced by the poetry and writings of Surdas, Meerabai, Caetanya Mahaprabhu, Vidyapti etc.

Still today some religion preach a fear-based relation with God, gradually though more seekers are being drawn to having a loving relation with Parama Purusa.

Here are a few examples that show the continuum from fear-based relations with God, to fearful love for Parama Purusa which gets transformed into fearless love for the Divine Entity.

(a) In some extreme cases of fear-based relations with Parama Purusa, followers think that, “God is ferocious and can curse and destroy me. I have done sin and He will leave me to burn in hellfire.” Some dogmatic religions adhere to this extreme tenet. In that case there is only fear.

(b) Next, some sadhakas think they are unable to follow all the rules and codes of conduct and they will never be up to the mark. So they opt not to go close. Instead they prefer to do pranam from a distance. They have love for Parama Purusa, but do not want to go close and talk etc. They prefer to sit in the back for general darshan and DMC; and internally they vow to themselves never to go to any meeting or reporting. In that smaller venue, they may be punished and pointed out, so they prefer not to go themselves, but they like to hear about it. There were some margiis and wts who followed this pattern. They did not wish to go close but they had love for Baba so they came and stayed in Ananda Marga. Those who left Ananda Marga entirely and never came back, they had a fear-based relation with Parama Purusa.

(c) Then there are those sadhakas who have committed wrongs and they think, “How can I go close to Parama Purusa, He will be furious with me.” Such persons also have fearful love for the Lord.

(d) Another section of devotees think that, “If I do wrong then Parama Purusa will be unhappy with me.” Actually they have yet to engage in any wrongdoing, but the very thought of that is enough for them to think that the Lord will be displeased with them. They too harbour fearful love for Parama Purusa.

Here are a few examples of fearless love for Parama Purusa:

(a) When devotees experience strong sadhana and potent mantra japa by His grace, then their fear automatically dissipates. They think, “My Parama Purusa loves me and whatever mistakes I have made will not be cause for Him keeping me away, rather because He loves me He will take me on His lap, regardless of my past wrongs.” Such a bhakta has fearless love for Parama Purusa. They request Parama Purusa, “Ok, I have committed many mistakes but it is Your duty to make me alright. It is up to You to cleanse me and give me strength.” Such bhaktas do not have fear. Some even accuse Parama Purusa, “Why did You allow me to do wrong? Why did You not keep me clean.” Some sadhakas really think like this, and it is not just some external show. They truly feel this way inside their heart. They do not brag about this or beat the drum. This is just their natural devotional expression.

(b) Any sadhaka who has experienced deeper and more intimate relations with Him in dhyana will naturally have fearless love for Him.

Baba furthermore states in the last chapter of Subhasita Samgraha – 25, “Iishvar Prem Tatha’ Usake Sa’th Bhay”, that it is okay and natural for sadhakas to begin their spiritual journey having fearful love for Parama Purusa. By this way they will be careful to follow all the do’s and don’ts. Then, slowly over time, or depending upon their approach in sadhana, they become more mature and focused and strictly abide by all those codes of conduct. Their devotional link with Him deepens and their fear fades away as they progress along this continuum. It is Baba’s grace.

In this posting, and for all bhaktas, the transition is from fearful love to fearless love for Parama Purusa. Please read Baba’s following guidelines.

BABA’S TEACHING ON DHYANA

In many places Baba guides us that that dhya’na is our highest practice which has no comparison.

Baba says, “Dhyana is the unbroken flow of the mind-stuff, or citta, in one continuous stream, like the flow of oil, where all the propensities of the mind are fixed on the Goal.” (Ananda Marga Caryacarya – 1, Sadhana, pt #7)

Our scripture says, “Dhya’na yoga which elevates human beings through constant self-analysis, obliterates the very existence of the non-spiritual, and expedites one’s elevation into the supreme spiritual stance.” (Microvita in a Nutshell, p. 92-3)

By these sadhana teachings it is clear that dhya’na is that distinct practice which leads us unto Him.

FEARFUL LOVE TO FEARLESS LOVE

In this passage Baba vividly tells us that sadhana – dhya’na – is the process of yojana’t, whereby we move from the stage of fearful love to fearless love for Him.

Sadguru says, “Yojana means unicity with Him. The final goal of a sa’dhaka is to become one with Him….The spirit of sa’dhana’ is to get oneself unified with the hub of this universal wheel, not united but unified.”

“Now this sa’dhana’ which is sa’dhana’ for complete merger, for unification, starts with fearful love. Love must be there. Unless and until there is love, there can not be unification. So love must be there but it starts with fearful love and ends in fearless love : and the space between fearful love and fearless love is the space of sa’dhana’. What is sa’dhana’? Sadhana’ is transformation of fearful love into fearless love.”

“When this attraction is for any non-integral entity, or for any small entity this is called ka’ma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Purus’a — it is called Prema.”

“Yojana’t starts with fearful love and ends in fearless love and the process of transformation of fearful love into fearless love is called sa’dhana’ (Intuitional Practice).”

“Sa’dhana’ starts with fearful love:..One name of God is bhiis’an’a because everybody is afraid of Him. Everybody starts their sa’dhana’ with fearful love but that sa’dhana’ ends in fearless love – because unless and until one becomes fearless one cannot become one with Him.” (Subhasita Samgraha – 18; Salem, Madras, D.M.C. 9-12-64)

SPECIAL GUIDELINE FOR ENHANCING DHYANA:

UNIQUE TEACHING FROM BABA

Furthermore, here is Baba’s special sadhana guideline for enhancing one’s pratice of dhyana.

In His discourse, ‘Chariot and the Charioteer’, Baba explains about pra’na wherein He specifically guides us that pranayama and dhyana should be done in sequence – i.e. when the mind is very calm then one can do pranayama, and, directly thereafter, one should do dhyana. That’s to say, pranayama should always be followed by dhyana.

Pranayama and dhyana are very important and closely linked as Baba Himself has written the significant aspects of the practical process
in His books.

Here is the one of the special and unique ways in which pranayama and dhyana are related. Here Baba guides us that pranayama is a necessary complement for proper dhya’na.

Baba says, “Pra’n’a’yama is the scientific process to control the respiration and hence the mind, as a result of which sadhana is especially facilitated. The practice of dhya’na becomes a time consuming affair if pra’n’a’yama is not adequately practised.” (Caryacarya, Sadhana, pt #4)

By the above teaching it is clear that pranayama plays an important role in the practice of dhya’na. And through sustained effort in dhyana the sadhaka develops fearless love for Him and ultimately becomes one with Him, by His grace.

BECOMING ONE WITH HIM

Baba says “A genuine spiritualist will have to establish a relation of love with Parama Purus’a. Those who remain oblivious to this truth become unsuccessful in their mission.” (Subhasita Samgraha – 11, ‘The Path of Salvation’)

Ananda Marga scripture says, “Tasmin haḿso bhrámyate brahmacakre. And what do the rest of the people do? They think that since Parama Puruśa is so vast and so learned, whereas they themselves are foolish and illiterate – insignificant creatures. Thus they increase their radii, their distance from the nucleus. This psychology that Parama Puruśa is too vast and great for the devotees to attain Him is called mahimnabodha, that which keeps them away from Parama Puruśa. Those who consider themselves to be wicked try to go far from Parama Puruśa, thinking that if they remove themselves from Him they will in this way be spared punishment. But the point is, if someone goes some distance from Parama Puruśa, can he or she avoid punishment in this way? No. So it is better to come close to Him and draw His sympathy and love, and thus become pure and holy.”

Prthagátmánaḿ preritáraḿca matvá.

“As long as human minds dwell on the duality that “I and my Lord are separate entities,” they keep on moving around the periphery of Parama Puruśa. Instead of this, people should think, “Parama Puruśa is my Father – He may be great and wise, but after all I am His child.” Now in the worldly sphere, if a father is learned and the son or daughter is illiterate, this does not at all undermine the sweet and loving relationship between the father and his child; rather instead of going away from Parama Puruśa, it is better to come close to Him so that the influence and wisdom of the Supreme can elevate His sons and daughters. And those who are wicked and sinful also need not be worried because they are also equally His children.” (Subhasita Samgraha – 11, The Supreme Desideratum of the Microcosms)

Sadguru says, “There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms.” (Ananda Vacanamrtam – 5, The Social Order and Superiority and Inferiority Complexes)

Baba says, “The real spiritual unification is defined as Saḿyoga yoga ityuktah jiivátamá Paramátmanah: when the unit consciousness and the Supreme Consciousness are fused into one, that is the real yoga. When does this take place? When the spiritual aspirants establish a relationship of sweet love with Parama Puruśa. In the absence of this sweet and loving relationship, human beings are bound to maintain a distance from Parama Puruśa out of fear. This is called mahimnabodha in the scriptures. “While Parama Puruśa is such a vast and exalted Entity and I am such an insignificant creature, how can I go near Him?” This sort of inferiority complex on the part of a spiritual aspirant is immensely harmful, and spiritual aspirants must be aware of this. I may be a very small creature, and indeed a drop of water is very insignificant in comparison to the vast ocean of water; but although small, that tiny drop of water is inseparably associated with the ocean itself. That drop never thinks that because it is a mere drop, how can it be associated with the great sea. In the same way, the arduous yogic practice of spiritual aspirants becomes meaningless if they fail to establish a sweet relation with Parama Puruśa.” (Subhasita Samgraha – 11, The Path of Salvation)

Baba says, “Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one’s individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jiṋána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma.” (Ananda Marga Philosophy in a Nutshell – 4, Bhakti and Krpa)

MORE OF BABA’S DIVINE TEACHINGS

Taraka Brahma says, “Try, O sa’dhaka, to know only Him, in Whom are held the sky, the world and the void, in whom are ensconced the mind, the five vital forces and the sensory and motor organs. Shun all other pointless considerations except your efforts to know Him. You are mortal, subject to death. Your desire of establishing yourself in deathlessness has been with you from eternity. And that very Brahma is the bridge leading to that state of deathlessness. So you will reap the real good, if you can only know Him.” (Subhasita Samgraha – 2, p.30)

Ananda Marga ideology says, “The Entity whom you are trying to attain – Parama Purus’a – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you.”

“When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap.”

“Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright.” (Ananda Vacanamrtam – 23)

IN ORDER TO TEACH, ONE MUST PRACTICE

Although it is a sensitive matter, everyone should be very clear that only those acaryas who are strict and sincere in all lessons of sadhana can teach meditation to others. Failing that, their instuctions for dhya’na will be hazy and confusing. Those who do not practice dhya’na in their practical life cannot guide others.

Baba furthermore tells us in different discourses that “A’caran’a’t Pa’t’hyet Yah Sah A’ca’ryah”.

Only those who teach by their conduct are acaryas. If their conduct is not good, then they cannot be treated as acarya. So acarya does not mean the title of acarya or wearing a certain colour of clothing. The critical meaning of acarya is those whose conduct is exemplary. (Reference Ananda Vacanamrtam – 23 ‘Silent Action’, and Ananda Vacanamrtam – 31, Conduct of Acarya.)

Baba says, “Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.”

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words.”

“In every period of history, some people are heard saying: “Today’s society is ruined, the people degenerated. Life was better in the old days.” The same view is expressed in every era. Have human beings really lost their humanity? Don’t they hold the highest position in the evolution of living things?”

“All the psychological diseases of humanity are the result of not having bhúmadrśt́i (Cosmic outlook) in life. The diseased persons do not consider others, but think only about themselves. They are busy thinking about their own families, employers, etc., and they forget everyone else. This is a terrible malady. But it is a mere expression and symptom of narrow-mindedness, the real root and reason for psychological disease. The cure is to reverse the trend of behaviour to rid the fallen human beings of narrow-mindedness. The medicine is one and only one: Brahmabháva [ideation on Supreme Consciousness]. But just adopting the supreme goal does not immediately establish one in that. It is the work of the ácárya to recognize if a person is on the right or wrong path and course of action. The ácárya should give direction and guidance in every work, big or small. When he or she is to impart any duty to anyone, he should be strict, strong and exact, like a diamond. He or she should never consider social position, wealth, rank, etc. Only those who are established in Yama and Niyama [moral code] and practise sádhaná can be given any responsibility.” (Ananda Vacanamrtam – 31, Conduct of Acarya)

Namaskar,
at His lotus feet,
Kamalakanta

PRABHAT SAMGIITA

“Timira’vrt ama’ra’trir a’ndha’r bhediya’ esecho…” (P.S. 1329)

Purport:

O’ Baba, on this pitch-black amavasya night which is enveloped by the cimmerian darkness, on this very night by piercing through the cimmerian
darkness You have taken advent.

O’ my dearmost Baba, You have saturated my entire existence with Your divine effulgence and You have situated Yourself in the depths of my heart.

Baba, I go on ideating on You – ensconcing my mind in Your ideation. O’ my Dearmost, You are mine and mine alone. I do not have fear of anyone or anything, because when I know in my heart that everything is situated within You, then why should I have any fear.

O’ Parama Purus’a, I will not harbour any feelings of hatred towards anyone on any occasion. Because when everyone is within You, then how can I have hatred towards anyone. I cannot.

O’ Parama Purusa with Your thunderous voice You are revealing this eternal Supreme truth: That You are the Supreme Controller of this great
universe.

Baba, You have graced me by coming after piercing through the cimmerian darkness. Your glory cannot be written – it is indescribable…

Read Full Post »

1 Jul 2013 09:03:33 -0000

Baba

== EVEN ANIMALS HAVE BHAKTI ==

Namaskar,
Everyone has devotion – even many animals have devotion. As Ananda Margiis, it is our duty to help those harness their inherent devotion so they can channelise it towards the Supreme – not the mundane. Then they can verily enter onto the path of real devotion – bhakti.

THOSE ANIMALS THAT OBEY AND REVERE OTHERS

HAVE DEVOTION – I.E. SAMANYA BHAKTI

First we should examine how certain animals have devotion, or samanya bhakti. As we see, many animals have respect or awe for those they deem as being greater than themselves. One of the more common examples is a dog that obeys its master. That obedience itself is reverence or devotion for its master. Plus various farm animals view their farmer as their master; so they also have devotion. This type of devotion, however, is not limited to domesticated or farm animals: Camels and elephants – tamed & untamed – also have devotion. They hold in awe those large trees and big mountains because they reverse size and those mountains and trees are greater than themselves. And verily there are so many animals that have devotion – either towards other animals, towards humans, or towards nature.

In sum, whenever any animal feels a sense of awe towards any other entity, then that feeling of awe is devotion.

“When an individual’s psychic feelings get suspended at the sight of the greatness of an entity, then the individual attitude towards that great entity is devotion. Initially it is known as sámányá bhakti [natural devotion]. This sámánya bhakti is present even in many undeveloped creatures. Suppose you look upon the vast Himalayan range. When you gaze at the sky-kissing peaks, your mind becomes overwhelmed and you exclaim, “Oh, how vast are these mountains!” You develop a feeling of reverence for the Himalayas.” (1)

EVERY HUMAN ALSO HAS DEVOTION

BUT THEY OFTEN MISDIRECT IT

When various animals have devotion, then certainly every human being also has devotion.

“The fundamental psychology behind bhakti, which I once discussed at Anandanagar, is this: when a person looks upon the awesome greatness of any great entity, his or her own qualities become suspended. He or she develops a special attitude towards that great entity, and that attitude is known as devotion.” (2)

Invariably, all look upon someone in this world with awe and reverence. Teenagers scream and cheer when their favourite musician comes onto the stage. Sports fans applaud wildly for their sports heroes. Members of Congress gather round when Bill Gates or a Hollywood icon comes to testify or support a cause. Everyone in this world holds a sense of awe for someone or something else that they revere – and that is a form of devotion. But that devotion is misdirected. They do not understand their desire is actually for the Supreme. Devotion is one. Thus when a person longs for worldly things, it means their devotion has gone astray. And their inherent, infinite longing is never satiated by these finite worldly entities, i.e. by seeing that sports player, musician, or pop icon etc.

Certainly though, in Ananda Marga, we essentially view devotion as being real bhakti i.e. spiritual longing for God.

“Bhakti means ideation on the Supreme.” (3)

But in the general society, devotion takes expression in many other forms. People revere the wealthy, the famous, the talented etc. Whatever a person treasures, when they see that quality present in someone else to a higher degree, then they will revere that being. That is where their reverence lies. Tragically, their devotion is misdirected.

MORE ABOUT HOW THEIR INHERENT DEVOTION

GETS MISDIRECTED TO EXTERNAL WORLD

As Baba clearly states, all have devotion – even non-sadhakas. The only problem is that their devotion is misdirected.

Think of it this way. When a baby is hungry it tries to satiate its hunger but it does not know what to eat. The baby innocently reaches for paper, small stones, plastic, and so many other inedible objects. Yet none of those things will satiate its hunger.

Similarly, human beings have inherent devotion. They want to become great – but they do not know where to search. They do not know how to satisfy their infinite longing. Instead of meditating on the Divine, often their longing gets routed to the external sphere. In this way, they seek out and run after money, status, prestige, the opposite sex, and other things they revere or view in awe.

That is why such people are no different from the baby that is putting sticks and stones into its mouth. Just as the baby does not realise that it wants food so it instead reaches for plastic and stones, likewise people do not realise that they long for the Supreme, so instead they misdirect their longing towards mundane objects etc.

So yes, every human being has devotion, but it is misdirected as not all have awakened devotion for the Supreme.

BHAKTI AND DEVOTION ARE NOT THE SAME THING

In practical usage and meaning, there is a grand difference between the Sanskrit word bhakti and the English term devotion.

In English, devotion means being committed to a certain idea or person. For instance, a person is devoted to their spouse, or devoted to their country etc, but in Ananda Marga being committed to one’s country or career does is not called bhakti. But commitment to the mundane is termed as devotion in English. Some more examples include: devotion to one’s business, devotion to one’s children, devotion to one’s land or hobby or sport, devotion to one’s dog, devotion to drinking wine etc. One wealthy person I know is even has devotion for eating bugs etc. In all these ways devotion is used in English. But the term bhakti only means love for Parama Purusa, i.e. love for God.

In this letter, however, the term devotion has been used as a synonym of bhakti, but that is not the normal usage in materialistic societies.

Generally speaking though, to make matters clear, it is better to use the terms bhakti and bhakta. Only due to a distinct lack of a proper term in English do we sometimes use the words devotion and devotee.

In Ananda Marga, a bhakta is a devotee of God, not just a devotee.

BHAKTI IS SERVICE TO PARAMA PURUSA

In His famous, timeless sloka, Baba guides us about the uniqueness of the path of bhakti. And the first aspect of that teaching is as follows:

Bhakti bhagavato seva
Meaning: Devotion is service to God

So the inherent inner desire of the bhakta is to serve Parama Purusa – in all ways at all times. This is their inner-heart’s feeling: To serve & please Baba. To make Parama Purusa happy.

And Baba furthermore describes that to do that service one must be in His contact. Thus to serve Parama Purusa – to serve Baba – the bhakta must be in His closest proximity. Otherwise how will they be able to serve Him, please Him.

THE THREE WAYS TO SERVE PARAMA PURUSA:

PHYSICAL, PSYCHIC, AND SPIRITUAL

So bhaktas keep the closest link with Him all the time in order to serve Him, directly and indirectly. This service occurs on three basic levels.

While living in this world, devotees indirectly do seva to Parama Purusa by serving His creation through the four sevas – shudrocita seva (physical service), ksattriyocita seva (security or martial service) , vaeshyocita seva (economic service), and viprocita seva (spiritual service). Serving His creation in one of these four ways is physical service to Parama Purusa. That means viewing each and every expression as the manifestation of Supreme Consciousness and helping them according to their greatest need. That is physical service to Parama Purusa.

And in kiirtan, the bhakta lovingly sings the name of Parama Purusa and calls Him into their heart. This is serving Him in the mental sphere.

In dhya’na, the devotee channelizes all their love and all their desires unto His divine Self and by this way they are serving Baba in the spiritual realm.

In latter two above aspects, dhyana and kiirtan, the bhakta is rendering service to Parama Purusa directly.

Hence in all ways at all times, bhaktas are involved in serving the Lord– i.e. pleasing Baba.

ASAKTI VERUS BHAKTI

“When this attraction is for any non-integral entity, or for any small entity this is called káma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Puruśa – it is called Prema. When the attraction is for the non-integral entity, for money, for family, for land, it is called Káma; when it is for integral entity it is called Prema and the mental tendency during Káma i.e., the mental tendency during attraction for a non-integral entity is called Ásakti in Samskrta and the mental tendency during attraction for that Integral Entity is called Bhakti. Do you follow?” (4)

“When the Esana is not for Paramatman but for something else, it is known as Asakti (Attachment) and not Bhakti. As for example, the Esana for wine. This Esana will be termed as Panasakti, the attachment for wine i.e. attachment is always in bad sense and devotion is always supreme. Therefore the correct Esana is devotion.” (5)

“When the unit self is associated with the cosmic it is called “bhakti” or “devotion”, but when it is associated with the mundane it is called “attachment”. You must withdraw your mental propensities from all external objects – no matter what they might be – and channelize them only towards Parama Puruśa. Only when you direct them towards Him, can it be called bhakti. If you allow your mind to become fascinated by any other object, it is called “ásakti” or “attachment”. When your only desire is for Iishvara, it is called “Iishvara-bhakti”, but when that attachment is for wine, for example, it is called ásakti for wine. An attachment for any object other than Parama Puruśa is called “ásakti”.” (6)

ANURAKTI IS REAL DEVOTION:

NOT MISDIRECTED LONGING FOR WORLDLY THINGS

“When one’s psychic attraction is toward the crude, the mind has a downward tendency, which leads to one’s eventual downfall. But when the mind moves upward it is called anurakti [attraction for the Great]. The consummation of this attraction is devotion.” (7)

“Anurakti is of two kinds. The anurakti for the Supreme Brahma or Infinite Cosmic Consciousness is para’nurakti. The anurakti for Brahma under the sway of prakrti or the anurakti for the crude manifestations is termed apara’nurakti. God is an object for para’nurakti. When the aspirant considers the Supreme Brahma to be his own, it is termed bhajana’ or bhakti.” (8)

ULTIMATELY REACH PARAMA PURUSA

Here following is Baba’s supreme guideline and blessing upon all Ananda Margiis.

“Devotion enables spiritual aspirants to attain the pinnacled goal of their lives. It is this devotion that human beings have been seeking since time immemorial. When they finally attain the Guru and get initiation, then they begin to walk on this path of devotion. And those who have started on this path realize that they are sure to reach their destination, that to reach their goal is the sole reason for their birth. You should remember why you have been born. Following the path of devotion, you will have to ultimately reach Parama Purus’a. This is the pinnacled point, the supreme point of human glory. You should always remember this, during your lifetime and even after your death.” (9)

SUMMARY

The overall message of this letter is that all have devotion – all human beings and even some animals. But their devotion is directed towards the limited – the mundane. That is why they are never satisfied. Their desire is never quenched. They never feel a sense of true and lasting satiation. Just their longing changes from one object to the next.

With true devotion, i.e. bhakti, where a sadhaka’s longing is pointed only towards the Supreme, then only can one feel His grace and feel satiation. Only that unlimited Supreme Entity can satisfy infinite human longing. All should come onto the path of bhakti – till that time their longing will never be satisfied.

Namaskar,
In His service,
Amarendra

REFERENCES
1. Namami Krsnasundaram, Disc: 23
2. Namami Krsnasundaram, Disc: 23
3. APH-4, Bhakti and Krpá
4. Subhasita Smgraha-18, The Stance of Salvation and How to Attain It
5. Subhasita Samgraha – 20, Astitva and Shivatva
6. Ananda Vacanamrtam – 7, The True Nature of Bhakti
7. Annada Marga Philosophy in a Nutshell – 8
8. Ananda Marga Ideology & Way of Life – 2
9. Yoga Psychology

PRABHAT SAMGIITA

“Jiirn’ bishiirn’ jiiver karibo sava’…” {P.S. 3714}

Purport:

We will serve all living beings; we will remove the afflictions and sufferings of all jiivas. If we will not save the hungry by providing food, and help the sick by providing medicine, and give love and care to the needy, then who will serve them. Those who are suffering from various diseases, physical or psychic, for them we are here. We are here to serve them and save them. We are all for those despondent human beings and suffering animals, birds, and plants. Plants, creepers and shrubs also have life force. Also for them we have to think. We have brought everyone close to the heart. We will not single out anyone; everyone belongs to our family. Parama Purusa has created this universe for all of us. This divine truth we have accepted with our mind, with our heart. We have come here to serve one and all. By this way we will serve Parama Purus’a….

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Sat, 22 Jun 2013

Baba

This entire email is composed of 2 parts:
(1) Posting: In and Out of Heaven and Hell
(2) Prabhat Samgiita #3478;

== IN AND OUT OF HEAVEN AND HELL ==

Namaskar,
For a long time I was confused on the point of heaven and hell. Do they really exist or not. In some discourses it is said that He is the controller of Hell. And then others it is stated that hell does not exist.

Here in this first series of quotes, one might get the feeling that an actual place called hell exists.

“Those who remain in hell are also with Parama Puruśa, are also dear to Him. To give them love, Parama Puruśa will have to remain in hell with them.” (1)

“If we say that He is only in heaven, it will not be a correct utterance, because He is in hell also. His sons, His daughters, are never alone. He is with you even in hell.” (2)

At face value, some may think that the above teachings give rise to the existence of hell, while in other teachings Baba pointedly affirms that there is no heaven or hell.

“There is no hell or heaven, and no one will go to hell or heaven for eternity after death.” (3)

That was the cause of my confusion.

CONTRADICTION IS NOT POSSIBLE

I was thinking that certainly there cannot be any contradiction in our Ananda Marga teachings because after all Baba is Parama Purusa and He always tells the perfect truth and He is beyond time, place, and person. He is the controller of everything so there cannot be any contradiction.

Mostly I was feeling that Ananda Marga shastra is so deep and vast that it needs to be explained properly. That is why in Namah Shiva’ya Shantaya, Baba tells that the scripture should be well-explained by a qualified person.

To understand this topic of heaven and hell I consulted with a senior member of our Ananda Marga – for two reasons:
(1) In Samskrta words often have two or more meanings;
(2) Scripture is written in a very concise manner.

That is why I felt I needed further explanation to understand this point of heaven and hell.

POSING MY QUERY ABOUT HEAVEN AND HELL TO ACARYAJI

I reached to an acarya. And I placed my question. And he replied that, “Baba’s discourses are very deep. To understand them you have to undergo serious review. Then you will find that what Baba has written that is apta vakya, perfect. There is no question of any contradiction.”

On the point of heaven and hell, here the Family Acarya’s reply was very simple. He told that, “Read this discourse of 7th April ’79, Patna. The point will be very clear.”

And he also began to explain as follows.

HEAVEN AND HELL ARE A REFLECTION OF ONE’S SUBCONSCIOUS MIND

Human beings have various kosa and lokas. The manomaya kosa – also known as svarga loka, and it is there that people undergo happiness and sorrow.

“It is Svarloka which is called the Manomaya world and it is in this stratum that a person experiences pleasure and pain.” (4)

Here the matter is that this svarloka refers to one’s subconscious mind. When that subconscious mind is involved in spiritual ideation then that person is in heaven and when they are involved in degrading thoughts then they are in hell. (Note: For more about the subconscious mind please refer to the heading “About Subconscious Mind” beneath the signature)

For instance, there are some people who think, “nobody loves me”, or “this world is coming to an end – doomsday”, or “I am lost and disconnected and hate this world.” Those harboring such thoughts in their mental plate – in their subconscious mind – are in hell. This type of thinking brings so much suffering and leads them to the brink of devastation. All because their subconscious mind is polluted.

In contrast, there are established sadhakas who constantly think, “I am the child of Parama Purusa and He is always helping me & taking care of me”, or “I am the disciple of Lord Shrii Shrii Anandamurtiji and I have come on this earth to propagate His glory.” Such bhaktas are in heaven because their subconscious mind is always absorbed in the Divine.

The conclusive idea is that when one does good deeds and undergoes the positive reaction – either in this life or a future life – then one feels happy. This might take the form of some kind of victory, or receiving all types of support etc. Or, if one did not study hard for an examination but got a top mark, then they are reaping a good samskara from the past. This joyous reaction and feeling in the mind from a prior action is known as svarga (heaven). In contrast, if someone studied very hard for an examination but became ill during the exam and could not pass, then that is the negative reaction of their prior bad deed, either from this life or a previous life. In that case they are undergoing a negative samskara. The suffering or sadness experienced in the mind is what we call hell.

THERE IS A DARK SIDE AND A LIGHT SIDE

Acaryaji furthermore continued:

We all have human mind and with that comes a dark side and a good side. When people are moving towards spirituality that is the brighter side, and when attracted by those negative propensities that is the darker portion.

In that dark side there are seven lower stages, or degrees of degeneration. There are some who are so degenerated that they do robberies and cheat others, yet when confronted they justify their wrongful actions. They say, “This is the way; everybody is doing like this; so accordingly I am doing the same.” Their mind is very low – they do not understand their own darkness. This is an example of that lower side.

And this lower side is not just related with criminal behaviour. If a tourist gets seriously ill on their big trip then they may be very sad and depressed. And this depression could last for a long time as they relive that memory. That pain is felt in their subconscious mind.

Essentially anytime one undergoes suffering or relives past suffering in their subconscious mind then they are living in hell. That is naraka.

Then there are those whose minds are very bright. Day and night they are working for the service and welfare of others. They are dedicated to pleasing Parama Purusa and working for the upliftment of all. Such persons are established in sentient thoughts. Thus they are in the divine world.

So this entire description of heaven and hell is wholly dependent on one’s state of mind and dealing; it is not a physical place. Accordingly, hell is not a particular place, but condition wherein the mind is immersed in and surrounded by avidya maya; similarly heaven is not a particular place but a state of mind where one’s mental realm is ensconced in the thought of the Supreme.

We should always keep in mind that Parama Purusa Himself always remains with depressed people as well as happy persons. He graciously remains with all.

HEAVEN AND HELL ARE NOT ANY PARTICULAR PLACE

“Same way, in the world of effulgence, nectar, there are seven layers – bhuhloka, bhuvahloka, svahloka, mahahloka, janahloka, tapahloka, satyaloka. Parama Purusa is the controller of these two worlds, heaven and hell. You must not forget that all these seven lokas which are the underworld, of hell, or these higher lokas which are the world of effulgence, they are not any particular place. They are different stages of mind.” (5)

So here Baba tells that hell is not some physical place like a different planet or the moon – rather it is a state of mind.

THERE IS NO PLACE UP OR DOWN EITHER

In this next section, Baba uses the directions “up” and “down” as metaphors to refer to a state of mind, i.e. high mind versus low mind. Baba makes it very clear, that hell is a status of mind.

Ananda Marga philosophy states, “Those human beings who do not do sadhana for their spiritual development, they are sure to get degenerated. Because in this universe, nothing is immobile. Whether one likes it or not, one has to move. So those who are not doing the sadhana of moving upward, they will not remain where they are. Rather they will fall down. Because, they will have to move. If one does not go up, then one has to go down. There are seven layers of the mind, towards the downwards direction also. -Tala, atala, vital, tala’tala, pa’ta’la, atipa’ta’la, and rasa’tala. Those human beings who are crude minded, reach in hell– rasa’tala. That is the lower-most stage. Such a human being is not human. He is not animal also. The stage of such a person, is lower than animal…”
“When human beings get completely degenerated, then they create logic and reasoning in the favor of their sinful deeds. So you think carefully. That is the stage of cimmerian darkness where human beings cannot see their own hand. Because they are surrounded by anda tamisra’, lower most of lower lokas, rasa’tala. This is the path of degeneration.” (6)

And here Baba further describes that stage of degeneration.

Ananda Marga philosophy states, “Those who have human body but their deeds are not humane, what is their stage? Their body is in bhurloka, but their mind is far lower than bhurloka. After such demise they not got get human form. Instead they will be crudified a become like wood, bricks, and stone. These are all truth – logical things. But the tales of heaven and hell, vahista-dozalokha is just gossip talk.” (7)

After reading this, the whole point is very clear. That, these worlds heaven and hell, have no physical existence. It is a stage of mind. When one does sadhana and feels the proximity of Parama Purusa Baba, then one is in the higher world. And when mind is degenerated, selfish, and engaged in heinous and sinful activities, then they are a creature of hell.

MORE ABOUT THE SO-CALLED PHYSICAL EXISTENCE OF HELL

In the following quotes, Baba talks in such a way about hell that some people may get confused and wrongly conclude that hell is one physical place.

Ananda Marga philosophy states, “U’ta’mrtasyesha’no: He is not only the Lord of heaven, He is the Lord of hell also. U’ta’ means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him.” (8)

Ananda Marga philosophy states, “The loving inspiration of Shiva made those mute people eloquent, and they proclaimed with a sweet smile on their faces, Hararme pita’ Gaorii ma’ta’ svadeshah bhuvanatrayam [“Shiva is my father, Pa’rvatii is my mother, and the three worlds of earth, heaven and hell are my native land”]. (9)

PLEASURE AND PAIN OCCUR IN THE MIND

“Svahloka means manomaya kosa. The feeling of pleasure and pain happens in this loka. Svah + ga = svarga. Svaloka is the subtle mind. And manomaya kosa means mental state.” (10)

SAMSKARAS EXIST IN THE SVARLOKA

NO BASIS FOR RELIGIOUS CONCEPTS OF HEAVEN AND HELL

Ananda Marga Philosophy states, “Svarloka – this is the pure mental sphere on which sukha and dhuka are experienced; it is also called Manomaya Jagat, Manomaya Kośa in individuals. It is in this sphere that the saskáras exist. According to mythology, after the death of the physical body or Annamaya Kośa, people go to svarga or naraká, heaven or hell. The fact is that the samskáras which determine the individuality of unit being situated in this svarloka. The Christian and Muslim ideas of heaven and hell and also svarga in Hindu Karmakandi Jaemini Partná, were derived from the fact that the samskáras which determine the requitals of actions exists exits in this loka. In reality no kośa will remain after death. The samskáras remains as the object of the átman. Thus the ideas of heaven and hell of the Hindu, Christian and Muslim mythologies are completely false, because after death there remains no mind at all to experience heaven or hell.” (11)

BABA’S SPECIAL TEACHING IN HINDI

Here is one of Baba’s teachings related with this entire topic (put in dark blue and bigger font)

सप्तलोक क्या है ? एक ही साथ है, कोई अलग-अलग दुनिया नहीं है | सप्त लोक में निम्नतर लोक जो भूर्लोक, physical world | ऊर्ध्वतम लोक, जो सत्य लोक, वह तो परमपुरुष में स्थित | और, इन दोनों के बीच जो पञ्च लोक हैं, वही है पञ्चकोष | मानव मन का पाँच कोष, पाँच स्तर | भुवः, स्वः, महः, जनः, तपः, सत्य | भुवः है स्थूल मन, जो प्रत्यक्षरूपेण शारीरिक कर्म के साथ सम्पर्कित | और स्वः लोक है सूक्ष्म मन | मानसिक मनोमय कोष, मानसिक जगत्‌ | मुख्यतः सुख-दुःख की अनुभूति {हो} होती है कहाँ ? स्वर्लोक में, मनोमय कोष में | तो, यह जो स्वर्लोक है, इसी को लोग स्वर्ग कहते हैं | स्वः युक्त “ग”, स्वर्ग | सुख-दुःख की अनुभूति यहीं होती है | तो, मनुष्य अच्छा कर्म करने के बाद मन में जो तृप्ति होती है, वह मन के स्वर्लोक में अर्थात्‌ मनोमय कोष में होती है | तो, ये स्वर्लोक हमेशा तुम्हारे साथ हैं | तुम सत्कर्म करते हो, तुम मानव से अतिमानव बनते हो तो, स्वर्लोक ख़ुशी से भर जाता है | और, तुम मनुष्य के तन में, मनुष्य की शकल में अधम कर्म करते हो, तो स्वर्लोक दुःख में भर जाता है, मन में ग्लानि होती है, आत्मग्लानि होती है | तो, स्वर्ग-नरक अलग नहीं, इसी दुनिया में | और, तुम्हारे मन के अन्दर ही स्वर्ग छिपा हुआ है | तो, जो पण्डित हो चाहे अपण्डित हो, स्वर्ग-नरक की कहानी, किस्सा-कहानी सुनाते हैं, वे सभी काम नहीं करते हैं | वे मनुष्य को misguide करते हैं | विपद में परिचालित करते हैं, उनसे दूर रहना | वे dogma के प्रचारक हैं |– MD, May 19 Varanasi, v19-02-(H)

THIS ENTIRE TOPIC IS VERY CLEAR:

HEAVEN AND HELL ARE STATES OF MIND, NOT PHYSICAL PLACES

2-20 Na svargo na rasa’talah

“Purport: There exists no such thing as heaven or hell. When a person does a virtuous act or enjoys the fruits thereof, the environment around him is then called heaven; and when he does an evil act and endures the consequences thereof, then the environment around that person becomes a hell for him.” (12)

SPECIAL ANALOGY ABOUT HELL:

IT IS PITCH DARK – THERE IS NO SUNLIGHT

Here below Baba is giving an analogy about hell by stating it is a place that does not receive any sunlight.

Ananda Marga philosophy states, “Asuriya nam…Narak is the loka of the dark world. That means, the effulgence of the sun does not reach there. It is always surrounded with cimmerian darkness. Darkness is so deep, that human beings cannot see themselves. Such a deep darkness is called “anda tamisra'”. Where a human being cannot see oneself, or others. Is this a type of hell? Yes, where there is no effulgence, those who are covered by cimmerian darkness. Those who do not do spiritual practice, those who do not do sadhana, they move towards this loka of cimmerian darkness — rasatala, hell. Uta means hell. In the hell, there are seven layers: Tala, atala, vital, tala’tala, pa’ta’la, atipa’ta’la, and rasa’tala.” (13)

And here Baba’s use of ‘hell’ is to refer to a mental state can be likened to these following examples:

Similarly if when talking about someone you say ‘That person is negative’. It does not mean if you bring a north pole magnet near him it will attract. Because, your meaning is not about his physical body, but rather that his mind is negative.

Or if you say ‘That person is crude’, it does not mean that if you touch him or bring a hammer to his body, his body will be like stone. Because your sense refers not to his body, but to his mind which is crude.

Or if you say, ‘He is soft’. It does not mean that person’s body his soft. But rather, that his mind is soft.

And for example if you say, in discussing someone’s dogmatic view on something ‘That fellow is blind’. Then by that you mean not that the person is physically blind. But rather, that he is mentally blind and does not have a sense of discrimination.

So the above descriptions, although they use physical type language, but they refer to a person’s state of mind. And not their physical existence. Similarly, as Baba explains that hell is a state of mind. It is not something physical. But rather, it is a mental state.

PRESENT DAY EXAMPLE

This type of hellish mental state is exemplified for instance by those who cheat others to make a living. Here we are talking about adulterators who sell tampered products like fake gold or adulterated spices in order to earn lots of money. In this vaeshyan era, other professionals like money-lenders and middle-men also fall in this category. In all such cases, these people do not produce anything of value for the society, only they act as leeches sucking the life out of the society by their cheating tactics. Such persons are the lowest of the low.

SUMMARY STATEMENT

Heaven and hell do not exist; they are not actual places. There is no such thing as heaven and hell per se. They are simply states of mind. When one is feeling happy and blissful that is heaven and when one is feeling sad, scared, and depressed then that is hell. Thus heaven and hell merely depict one’s mental status – nothing more.

In any given 24-hour period, people may feel happy or sad. Or maybe they are sad the whole day and feeling blissful the next, or vice-versa. This is the common experience of most people: Revolving in and out of sadness and happiness. That is what is meant by being in and out of heaven and hell.

Namaskar,
In Him,
Ram

Note 1: ABOUT SUBCONSCIOUS MIND

What is the subconscious mind? It is that part of the mind which memorises the day to day events. This aspect of mind is our power of recollection. With this subconscious mind you can remember your friends, what you ate yesterday, what you did 10 days back or 10 minutes back. Everything is stored in the subconscious mind. This subconscious mind does not need help from the indriyas, i.e. sensory and motor organs, to re-create stored images in the mind. For instance, even if your grandmother lives 100 miles away, with your subconscious mind you will be able to visualise your grandmother in your mind. The motor and sensory organs are not needed.

Without the help of the subconscious mind we cannot do anything substantial because one will not have the required memory or knowledge. One will not even remember one second into the past. One will forget.

In contrast, the conscious mind only works with the help of motor and sensory organs. When those organs are not functioning the conscious mind cannot do anything. It does not store any information. When you saw the monkey at the store then it is the subconscious mind that memorises that image. Later on when you tell your story about the monkey with the help of the subconscious mind then you will be able to clearly visualise that monkey in your mind.

For more about the subconscious mind read:

http://am-global-01.blogspot.com/2013/03/how-to-cure-oneself-of-nightmares.html

Note 2: VOLUNTEERS NEEDED

Volunteers are needed to help translate quotes such as the Hindi passage cited in the above posting – we look forward to your participation and support.

REFERENCES
1. SS-12, Puruśa
2. AV-23, Stages of Samádhi
3. Ananda Vacanamrtam – 3, Superstitions About Death
4. Subhasita Samgraha – 1, The Base and the Relative Truth
5. Ananda Vacanamrtam – 9 (H)
6. AV-24 Hindi, p.167
7. AV-19, Hindi, p.12
8. SS-11, p.51
9. NSS, p.233 ’85 Ed.
10. AV-19, p.10
11. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
12. Ananda Sutram, Sutra 2-20
13. Ananda Vacanamrtam – 9 (H)

******** Prabhat Samgiita #3478

“Tumi esecho diip jvelecho a’ndha’r dhara’te…” (P.S. 3478)

Purport:

O’ Parama Purusa, You have come. You have lit the lamp of awakening in this dark world. The degenerated society is getting enlightened by Your grace. Those who were sleeping and crying in agony, You have awakened them and placed a sweet smile on their faces. And by Your grace now they are all smiling. Everyone’s life has changed.

Everyone is Yours; everyone is Your loving one. You are everyone’s close, personal, and own. You have intoxicated everyone’s mind by Your divine play – by Your liila. Baba You have come and You have shown the path of forward movement from darkness to light. It is Your grace. Baba, I surrender to You…

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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…

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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…

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Baba

This entire posting is composed of 2 parts:
(1) Posting: Devotee Story: Good or Bad Bhakta #1;
(2) Prabhat Samgiita #1756

== DEVOTEE STORY: GOOD OR BAD BHAKTA ==

~ Part 1 ~

Namaskar,
Devotees have a special characteristic that separates them from ordinary people. That is Baba’s explicit teaching.

Regardless of a bhakta’s behavior, whether he commits a blunder or a small mistake, we must not think that the devotee is therefore useless or worse than common folk. Because still that bhakta has the special quality of devotion. Baba Himself places tremendous importance on this.

Here below is one famous mythological story about a devotee from long ago. The inner meaning of the story lends itself well to life in Ananda Marga.

As we know, Baba vigorously defends the honor of even bad bhaktas after they were condemned by others for their faults. We have all heard of such incidents.

All these stories point in the direction that Parama Purusa holds a special place in His heart for all devotees, even bad ones who commit wrongs.

GAYA’SURA STORY: BAD DEVOTEE GOES ON CRUSADE

Baba tells the story of King Tripasur who was a great devotee of Lord Vishnu. After launching a crusade, King Tripasura met his untimely death.

His son, Gaya’sura inherited the throne and followed in his footsteps.

King Gaya’sura too was an ardent worshiper of Lord Vishnu. He prayed endlessly and finally achieved the gift of immortality, granted to him by his chosen Lord Visnu. King Gaya’sura promptly launched a heinous offensive wiping out innocent people in all lands. The wrath of Gaya’sura was terrible. And no one could kill him.

King Gayasura even attacked the devotees of Lord Vishnu. Lord Vishnu Himself came to defend them, but the Lord too was defeated.

Lord Vishu’s followers pleaded with Him to do something.

Lord Vishnu then asked a boon of King Gayasura. The King agreed. Lord Vishnu then asked that Gayasura be turned to stone.

Gaya’sura replied, “So be it”, but then made three pleas:

1) The Lord should put His feet in Gaya’sura’s heart;
2) All those with the Lord’s feet in their heart must be granted liberation;
3) If anyone with the Lord’s feet in their heart does not get liberation, then King Gaya’sura will again be granted life on earth.

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)

By the above story – which Baba Himself has recounted on various occasions – we can understand that Parama Purusa places great value on devotion.

“This devotion is a heavenly attribution.” (2)

Even though King Gayasura was a ruthless warrior, due to his devotion he was able to keep the Lord’s feet in his heart. Such is the quality of devotion and such is the grace of the Lord.

Devotion then is enough to gain the favour of the Lord, despite what other bad qualities a bhakta might have.

TRUE TO FORM IN ANANDA MARGA

With all the groupism, difficulties, power mongering and so forth, it is very easy to think that certain people in Ananda Marga are very bad. But we should never harbor any ill will or hatred. Everyone is part of Parama Purusa’s family.

Some may have made mistakes and committed gross sins, yet still all are our brother and sisters. We must develop a relationship of love with them.

We must remember that all have come into Ananda Marga – and they have come for a reason. Some may have come to play the role of a hero; some may have come to play the part of a villain. Regardless, in the the near or distant past, they established an inner link with Parama Purusa, by His grace. They have a place for Him in their heart – so they have come once again to sacrifice in some way for Him – and they are going to be granted salvation.

So all in Ananda Marga are not just our brothers and sisters, but they are devotees of the Lord and that in itself has great meaning. They have a special connection with Him.

Regardless of what faults they do or what hell they create, we must not banish such persons from our minds or think ill of them. Rather we are to love them.

No doubt such persons may have to undergo rectification in the social sphere – they may have to stand before the court of justice – but their spiritual well-being is safe and secure, just as was the case with King Gaya’sura, Ravana, and so many other sinners. Parama Purusa has saved a place in His heart for even bad devotees.

So we must appreciate all who have come to do something for Baba, despite whatever shortcomings they may have. Their arrival onto the path of Ananda Marga has great meaning – that is enough to make one’s life successful.

We should not just think this way about others but about ourselves as well. Baba has graciously blessed us with the special gift of devotion.

THE STORY OF GAYASURA

(From the discourse, “The Lord’s Feet”, December 1971, Patna)

Tripurásura, the father of Gayásura, was a great devotee of Lord Viśńu [a mythological god]. Many devotees of Lord Shiva [a great yogi worshipped as the Lord] wanted him to become a devotee of Shiva instead. But how could Tripurasura go against his Iśt́a [beloved goal of life]? “Though I know that there is no difference between Viśńu and Shiva, for me everything is Lord Viśńu, for He is my Iśt́a. ”

But the devotees of Lord Shiva still put pressure on Tripurásura, in order to see him also become a devotee of Shiva. His conversion might have been possible if the worshippers of Shiva had made a logical appeal to Tripurásura’s understanding that there is actually no difference between Lord Shiva and Lord Viśńu, and that both are only the functional counterparts of Parama Puruśa. But under the pressure put on him by the devotees of Lord Shiva, Tripurásura initiated a crusade against all the devotees of Lord Shiva, until he finally came upon Shiva Himself. But however powerful Tripurásura was, how could he fight against Lord Shiva? He was defeated by Lord Shiva and met his death.

After the death of Tripurásura, his son, Gayásura, became the king. He, too, was a devotee of Lord Viśńu. He worshipped Him with all his heart and devotion, and finally succeeded in attaining a boon of immortality: not to be killed by man, demon or god, in earth, heaven or hell, by day, night, evening or morning. Endowed with such a great power, Gayásura went all over the world conquering people, torturing them and making their lives miserable. None were spared – not even the devotees of Viśńu or Shiva.

But as the saying goes, “Power corrupts, and absolute power corrupts absolutely.” Gayásura, who had received his power from Lord Viśńu, thought to defeat the Lord Himself…Gayásura started thinking that the great power he possessed was actually his power. He finally challenged Lord Viśńu, and since Viśńu Himself had granted the boon, how could it fail? Viśńu was defeated by Gayásura. Gayásura bound Viśńu to a tree and then went all over the world with a very bloated ego.

When things had become intolerable for the people, they approached Lord Viśńu, still tied to the tree, and recounted their miseries, requesting Him to do something. Viśńu pleaded helplessness, as He Himself was in a precarious condition! Then the devotees reminded the Lord that He had given the boon of immortality to Gayásura in the physical realm only. The devotees urged Lord Viśńu to use His psychic and spiritual power to defeat Gayásura, and relieve the people of their miseries. Lord Viśńu assured them that He would do something in the matter.

When Gayásura returned to Lord Viśńu to offer his prayers, Viśńu said, “Gayásura! I once gave you what you asked, and you have defeated me. You should now give me a boon.” Gayásura readily agreed to it. Viśńu then asked that Gayásura be turned into stone. Gayásura had no alternative but to say, “So be it.”

Gradually Gayásura’s legs started turning to stone. When he was stone up to his waist, he said, “Wait! I have three conditions!” His first condition was that the Lord put His two feet in Gayásura’s heart. The Lord agreed to it, but asked the reason for such a condition.

Gayásura said, “So that people should know that the feet of the Lord are always in the heart of a devotee, good or bad.”

The second condition was that all those who had the Lord’s feet in their hearts would surely get liberation. The Lord agreed to this also.

The third and last condition of the almost petrified Gayásura was, “If even a single person having the Lord’s feet in his heart fails to get liberation, then this petrified Gayásura will again become a living Gayásura.” Lord Viśńu agreed to it. Very soon Gayásura was turned completely into stone.

This story, from one of the Puráńas [ancient scriptures] has the following three lessons for humanity. 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 Gayásura 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; it is a matter of the Lord’s prestige!
(From the discourse, “The Lord’s Feet”, December 1971, Patna)

WORST TYPE OF SINNER

“Now even if a man is that type of sinner whom other sinners may take as a bad man, of whom even sinners may say that he is a bad man – for such a sinner, the worst type of sinner, the future is not dark. The future in his case also is very bright, if he takes shelter in the divine lap of the Supreme Father.” (3)

Namaskar,
in Him,
Deveshvara

REFERENCES1. ‘The Lord’s Feet’
2. 1 June 1986 DMC
3. Ananda Vacanamrtam – 34, Be Free From All Complexes

******** Prabhat Samgiita #1756

“A’mi toma’r pathei cali go a’r tava sure ga’n ga’i…” (PS 1756)

Purport:

O’ Parama Purusa, by Your grace I move only on Your path: I sing in Your tune and dance to Your rhythm. My whole existence is moving in Your divine flow – ensconced in Your sweet bliss. O’ my Dearmost, You are the most attractive One. I think and ideate only on You and I meditate only on Your glory. O’ my Lord, 24hrs a day I am looking towards You; I want only You. Only You are my Goal; only You are my Desideratum. You are the shining star of my life.

O’ Parama Purusa Baba, we are so close. We are tied up in a bond of love. You are the ray of hope & happiness in my life. I am like the dark evening of the rainy season – my life is full of problems and difficulties; and You are like the soft night-queen flower (rajaniigandha’ [1]) – You are the Personification of all that is sweet. By Your fragrant touch, my whole life becomes fragrant. By Your grace my life is saturated with Your heavenly aroma – my existence is saturated with Your love.

O’ Divine Entity Baba, I am jiiva and You are Shiva. I am wrought with imperfections and defects and You are blemishless and pure. I am like the winter sky that is enveloped by the fog. My life is filled with problems. Baba, You are like the crimson effulgence of the morning’s new dawn. With the brilliance of Your presence all my problems disappear. You bring charm and bliss into my life. You make everything beautiful. O’ Parama Purusa, without You my life is meaningless – unbearable. Baba, by dyeing my mind in Your color, my whole existence rushes towards Your divine land – towards You.

Baba, because of Your grace-compassion, I am marching only towards You. O my Lord, You have done everything for me…

NOTE FOR PRABHAT SAMGIITA #1756:

[1] Rajaniigandha’: (Night Queen Flower) This is one of the most fragrant and aromatic flowers; it emanates a delicious, sweet smell all around for miles and miles. The wonderful scent of the rajaniigandha’ makes any environment charming. For this reason in the above song the sadhaka is saying that Parama Purusa is like the rajaniigandha – because He emanates unending sweetness all around. In contrast, the sadhaka compares himself to the suffocating, humid evening in the rainy season. Because that humid evening has so many negative characteristics such as heavy air and the onslaught of buzzing mosquitos and pestering insects. Thus the torturous humid evening represents the sadhaka’s problem-filled life. But when the sweet aroma rajaniigandha’ comes in contact with the sticky, humid evening, then everything becomes sweet and charming. Then that humid evening gets transformed into something wonderful. Similarly even though a sadhaka’s life might be filled with countless problems and obstacles, but with the divine arrival of Parama Purusa, everything becomes charming and blissful. All of one’s problems immediately disappear– vanish, because of His sweet presence. That is why in the above song the sadhaka compares Baba with the rajaniigandha’ flower.

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Baba
PRABHAT SAMGIITA PURPORT:

LOVING COMMUNICATION OF BHAKTA AND PARAMA PURUSA

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

(A) Transliteration

(B) Line Meaning

(C) End Notes

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

TRANSLITERATION OF PS #1157

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

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

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

LINE MEANING OF PS #1157

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

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

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

Baba, I surrender at Your lotus feet…

END NOTES FOR PS #1157

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

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

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

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

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

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

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

Namaskar,
Varabhaya Deva

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From: Michael “Mahitosh” 2121@yahoo
Subject: Simple Story, But Difficult to Realise
Date: Thu, 21 Mar 2013 21:44:08
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Posting: Simple Story, But Difficult to Realise
(2) Trailer Quote: Unknowingly Parents Misguide Their Children
(3) Prabhat Samgiita #1391;

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

== SIMPLE STORY, BUT DIFFICULT TO REALISE ==

Namaskar,
Various gurus have always used stories to communicate important ideas to the common citizens.

Our human society is comprised of so many people, each with their own interests, talents, and abilities. Some are intellectuals, some are technicians, some are artists, and some are scientifically or mathematically inclined etc.

Everyone has their own specialty, bent of mind, interests, and understanding.

Hence when a guru wants to convey a teaching to the entire public, the guru will often give the teaching in the form of a story. Because regardless of one’s psychic inclination, everybody enjoys a story. All will listen and learn.

Baba, being the Taraka Brahma and Supreme Guru, has also told many stories. Embedded in those stories are the gems and jewels of Ananda Marga ideology. Hence, not only should we enjoy Baba’s wonderful stories, but we should understand them deeply and apply them in our practical lives.

MANGO GROVE STORY

One of the famous stories which Baba has repeated in numerous discourses is the story of the jinani and bhakta visiting a mango grove. Everyone in Ananda Marga is aware about this story because Baba has presented it again and again.

As we recall, both a jinani and a devotee go to a mango grove. Immediately the jinani (intellectual) becomes highly involved in counting the trees, measuring the length of the branches, checking out the leaves, and classifying the mangoes according to their genus type such as Mangitera Zeylanica, Valcarrie, Bombay Ratual, Aroemanis, and Nam Doc Mai etc. The jinani is fully immersed in researching and forming calculations about those mangoes. The bhakta, upon entering the mango grove, goes up to the first tree, grabs a ripe mango, sits down, and enjoys the sweet taste of that delicious mango. At the end of the day, the jinani is very hungry because he was busy in studying the mangoes, not eating them, while the devotee is feeling fulfilled and 100% satisfied.

This type of mango grove story Baba has recounted various times.

DADAJI MISUNDERSTOOD THE STORY:

ATE MANGOES TO BECOME A BHAKTA, BUT JUST GOT DYSENTERY

Unfortunately, here is one Dada who took Baba’s teaching in a very literal manner. He really thought that by eating mangoes he would become a first-class bhakta – as if eating mangoes was the hallmark of being a devotee. In result, he ingested a huge number of mangoes in one sitting and contracted dysentery. Dadaji fully recounted this incident in his book.

So no one should literally believe that eating mangoes will somehow magically transform one into a devotee. Certainly, all in Ananda Marga want to be top-grade bhaktas, but going to the grove and eating piles of mangoes or going to the supermarket and purchasing boxes of mangoes will not yield the desired result.

Baba’s story is not to be taken literally.

NOT SO SIMPLE TO UNDERSTAND

Just because it sounds like a simple story, we should not therefore conclude that the meaning is also very simple. There is a deeper significance that all may not be aware about. Then there is also the matter of applying it to our own lives in a practical and tangible way.

Baba has told this story because He wants to convey its significance to everyone. That much we all know. The most basic idea of the story is that human life is very short – evening is going to fall, i.e. the twilight of their life will be upon them – so one should utilize this small window of time in doing sadhana and attaining Parama Purusa. One must not waste all their time in useless hypothesizing and intellectual extravaganza about God.

Beyond that, there is more to know, and that is why this story is a real treasure.

PRACTICALLY APPLYING THE STORY TO SPIRITUAL LIFE

When Baba says that jinanis enter the mango grove and start counting the trees and analyzing the leaves, but miss out on the fruit, Baba is guiding us that jinanis come into this world and study so many things, from lokas to microvita, from kosas to cakras, but they miss out on the real essence of life, i.e. engaging in real sadhana and getting Parama Purusa and His bliss. They do not take care in practicing all the lessons, following 16 points, adhering to conduct rules, doing asanas and making their body a perfect medium for performing sadhana, and practically engaging in spiritual pursuits. These dharmic codes jinanis do not follow – just they pass their days acquiring bookish knowledge. Thus they do not get Parama Purusa, nor enjoy His bliss. Only at the end of their life do they realise their folly, but by then it is too late. Their body is old, their ego is big, their glandular system is weak, and their mind is fickle: At that point it is too late to practice dharma sadhana. Only then does the jinani understand that their life passed in vain.

Here in the story, eating mangoes means engaging deeply in spiritual practices and endeavours, because only then can an aspirant get Him and bask in His bliss. While counting the leaves means only seeking out intellectual knowledge about spiritual life, samadhi, and philosophy. That is what is meant by counting the leaves and measuring the mangoes; it is all just theoretical. That is what jinanis spend their days doing.

Whereas bhaktas engage wholeheartedly in the practical side of eating the mangoes, i.e. gaining true spiritual attainment, by His grace.

Thus there is a world of difference between the empty, theoretical approach of the jinanis and the blissful, practical approach of the bhaktas. The jinani is just wasting his life in accumulating mounds of theoretical knowledge right up until death. In that case, evening falls – they are on the brink of death – and all they have done was measure mangoes; they never got to taste any of their sweetness. The could never realise or feel Parama Purusa in their life. In contrast, the bhakta is immersed in doing sadhana, cultivating a deeply personal relationship with Parama Purusa, following conduct rules, and feeling His grace. Bookworms waste their life: Neither they practice what they preach nor do they use their knowledge to help others, while bhaktas do sadhana and reach unto Him – their life becomes successful.

The devotee enters the mango grove and eats the mango and does not get sidetracked by anything else. The sense is: When a bhakta is born on this earth he aims for and attains Parama Purusa, and he does not waste his time in useless pursuits like name, fame, or the egoistic over-accumulation of knowledge in order to impress others etc.

PRACTICALLY APPLYING THE STORY TO SPIRITUAL LIFE (CONT)

When a devotee eats the mango, that presents a colorful and mouth-watering image for what it means to attain Parama Purusa. Thus getting Parama Purusa is not some abstract theoretical notion.

In our day to day practical lives, eating the mango, or getting Parama Purusa means getting bliss out of all the lessons, thinking of Him always, and feeling His love practically in your heart.

Just as all the taste buds of the devotee in the mango grove are immersed in the sweet sensation and taste of that mango, similarly a true bhakta in this quinquelemental world practically feels Baba’s divine vibration in sadhana and even when not in sadhana. One will practice all the lessons joyfully, doing them will not be burdensome. True bhaktas feel His inner sweet touch just by closing their eyes or by thinking of Him. They are always immersed in His flow and life passes blissfully in that way.

So being a bhakta is not some dry, theoretical experience. One cannot just say that, “Well I have so much knowledge, memorized all of Prout and have all the facts about microvita on the tip of my tongue and that is why I am a bhakta.” It does not work that way.

One can only say they are a bhakta if they tangibly feel Baba’s blissful presence in their heart night and day. Just like a bhakta in the mango grove can practically taste the juicy sweetness of that fruit. So one is only a bhakta if really they attend to sadhana with great sincerity and feel the only aim in their life is to serve and please Parama Purusa. Such persons are not harboring any other idea related with career goals, prestige, money, or spouse etc. They do not suffer from worldly attractions, asakti. They have only love for Parama Purusa, bhakti. Then only is one a bhakta – otherwise not.

DEVOTION IS HIGHLY IMPORTANT AND LIFE IS VERY SHORT

Baba has told the mango grove story because He wants us all to know that devotion is very important and life is very short. Best is to start sadhana early otherwise evening will fall, i.e. their life will pass and death will come. In that case, one will miss out on the cream of life.

Jinanis aim to read huge numbers of books, i.e. the vedas and tantras, and write some thesis on philosophy and become a great scholar. Those who pass their time in this way are jinanis. They claim to know all there is to know about spirituality, but in their heart they never experience or feel Parama Purusa’s love. So at the end of their life they repent about how they wasted their entire life and could not get an iota of sweetness. By then it is too late – they are frail and tired and completely unable to take up the proper path. Their body is old and diseased, their mind is distracted and they cannot do sadhana. For them, evening has fallen. So they just repent, awaiting their death.

Best is to become a devotee. And the way to do that is by wholly diving into the realm of sadhana. Getting bliss in sadhana and loving Him in dhyana. That is what it means to eat mangoes in the grove. There is no second or third meaning.

Thus we should understand the inner meaning of the devotee in the mango grove story and then honestly evaluate if we really satisfy that criteria or not. If not, then we should put forth sufficient effort in our kiirtan and sadhana to get the mind devotionally inspired and moving in that direction, by His grace.

MISUNDERSTANDING:

“I HAVE MEMORISED THE VEDAS…I MUST BE A GREAT DEVOTEE”

Unfortunately, there are some who call themselves as bhaktas, yet they are not really involved in tasting the mango. They are not involved in sadhana.

They may struggle to even sit in sadhana; they will not complete the lessons; and their mind just flickers in various directions when doing sadhana. Such a person then has no quality of being called a devotee.

But that same person may think that, “I have memorised all the vedas, studied all the holy texts, and I know everything about microvita and samadhi as I teach in all the seminars and classes, thus I must be a great devotee.” Sadly, some think in this way.

But their assertion is far, far from the truth. They are merely falling into self-deception.

Everyone wants to think of themselves as being a devotee, but no one should fall prey to a false notion of what a devotee is or who they are. That is why Baba has given the mango grove story. Because it practically teaches us who a devotee is, i.e. those fully engaged in sadhana and ensconced in the bliss of Parama Purusa. This mango grove story emphasizes that devotion is the only way human beings reach fulfillment and get Him.

IMPRACTICAL JINANI & PRACTICAL BHAKTA

The typical jinani thinks, “Well I have so much knowledge about spirituality, I know all Sanskrit terms and can speak on any philosophical topic and that is why I am a bhakta.” Such is the prideful yet misguided way of the jinani. The jinani is merely counting the leaves and measuring the branches in the mango grove until evening falls and his death approaches.

While the bhakta will always keep Parama Purusa in the forefront of their mind, and be immersed in His bliss. The bhakta is eating the mango – i.e. doing sadhana and feeling His grace – and ultimately becoming one with Him. That is what it means to eat the mango and that is what we are to do in this life.

“The devotee will pluck a ripe mango and eat it… the devotees will get real bliss…Devotees will come under the shelter of Parama Purus’a…and cross the Cosmic Cycle comfortably.” (1)

SUMMARY STATEMENT

Bhaktas and jinanis both reach the mango grove. Bhaktas eat sweet fruit and jinanis study the plants and analyse the mangoes. Ultimately evening falls.

The sense is that bhaktas and jinanis both come in human form and act according to a particular mentality or mind-set. Devotees practice sadhana and realise Parama Purusa in one life, and jinanis acquire a lot of knowledge about spirituality in order to win debates, earn praise, and get their name in the newspaper, yet the inside of their heart is dry like a desert. They do not feel at all connected to Parama Purusa and cannot do sadhana – mostly because of their vanity of knowledge, i.e. ego. At the end of life, when those jinanis realise what a big mistake they made and that sadhana is important, then it is too late. Ultimately, such jinanis repent how they passed their life but did not practice what they learned.

On the surface the mango grove story looks very simple, but it is hard to realise. Most people of the world do not realise this story in the true sense. When the time comes for sadhana and spiritual practices etc, then their procrastination and lethargy starts. They justify that, “Tomorrow, I will be very sincere.” But tomorrow passes in the same way – missed opportunity.

Those who do like this do not realise or understand this story in the true sense. If they realised it, then they would not have procrastinated and skipped their with spiritual routine, including all lessons of sadhana. In this way time passes, unfortunately.

The concluding idea is that theoretical understanding of this story is easy, but it is not easy in true understanding.

TERMS:

SANSKRIT BHAKTI VS ENGLISH DEVOTION

In practical usage and meaning, there is a grand difference between the Sanskrit word bhakti and the English term devotion.

In English, devotion means being committed to a certain idea or person. For instance, a person is devoted to their spouse, or devoted to their country etc, but in Ananda Marga being committed to one’s country or career does is not called bhakti. But commitment to the mundane is termed as devotion in English. Some more examples include: devotion to one’s business, devotion to one’s children, devotion to one’s land or hobby or sport etc. In all these ways devotion is used in English. But the term bhakti only means love for Parama Purusa, i.e. love for God.

Thus to make matters clear, it is better to use the terms bhakti and bhakta. Only due to a distinct lack of a proper term in English do I sometimes use the words devotion and devotee.

Finally, a bhakta is a devotee of God, not just a devotee.

BABA’S RELATED TEACHINGS

Here are two versions of this story from Baba’s teachings.

“Imagine a devotee and a philosopher being in a mango grove. The philosopher will start counting the trees, their branches, and the mangoes in the orchard. While he is thus wasting his time, the devotee is enjoying the sweet juice of the mangoes. The devotee says, “God is mine – I shall love Him and understand His will and act accordingly.”” (2)

“A jiṋánii and a devotee both reach a mango grove. The jiṋánii will count the number of trees, but the devotee will pluck a ripe mango and eat it. The former will hold lengthy discussions on [whey], but the latter will eat up the cream. The jiṋániis will repent, but the devotees will get real bliss. Devotees always act wisely. The jiṋániis tax their brains with different problems of logic of the scriptures, whereas the devotees eat butter churned from the scriptures.” (3)

Namaskar,
Mahitosh

REFERENCES:
1. Ananda Vacanamrtam – 1
2. 25 May 1969, Ranchi
3. Ananda Vacanamrtam – 1, “Máyámetáḿ Taranti Te” – 2 / The Nectar Beyond Máyá

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.

*************************************
Unknowingly Parents Misguide Their Children

“The views established in our psychic world regarding the different trends of life have so unnaturally diverged from one another that the naturalness of the human mind has been spoiled. Human beings have lost the capacity to think anything, but somehow pass their days with a lot of hollow, mechanical mental objects. The caravan of our social life thus rolls on.”
“So today parents may rightly say, “We have almost no vital energy left after exchanging blows and counter-blows with life. We have no chance to mould the minds of our children with the care and tenderness of our hearts. All the sweetness and finer sensibilities of our minds have been sucked dry by the harsh realities of life. How can we take care of our children? We cannot even provide them with proper food and clothing. How can we know what they are thinking? Do we have the time to understand anything properly at all? We know children should be taught through the medium of play and entertainment, both at home and outside, but is it possible for us to do that? We even have to disturb our talented son at his studies to send him to the grocer’s to buy salt, cooking oil, spices, etc. We know it is wrong, but there is no alternative, for keeping a servant is beyond our means.””
“There may be some truth in this, but it is not the point at issue here. In order to develop a healthy outlook, the most important thing children need is robust idealism. To impart this, parents require only two virtues: self-restraint and good judgement. Let us discuss good judgement first.”
“When the parents are about to go on a trip or go to a show, or when they are invited to a pleasant function or a social outing, the children may start whining or nattering to accompany them. At such times many parents tell lies without a qualm; somehow they dupe their children and leave. When the children realize what has happened, they also learn to tell lies; and to hide their intentions or their actions from their parents, they gradually start lying more and more.” (Human Society – 1, Education)

Note: Without realising it, parents teach their children both good things and bad things. Being an ideal parent is not easy. Unknowingly parents often teach their children the ways of lies and deception.
*************************************

PRABHAT SAMGIITA

“Toma’r katha’ bheve din ket’e ja’y, toma’r chavi mane bha’se…” (P.S. 1391)

Purport:

O’ Parama Purusa, by Your sweet grace my days are passing in blissfully thinking about Your divine glory & Your wondrous tales. O’ my Lord, Your beautiful form is always floating in my mind.

O’ Divine Entity, O’ Baba, when I think about Your sweet smile, my mind gets inundated with waves of bliss – and I completely forget about my own existence in this mundane world. I forget all the days and dates. Baba, by Your grace when I think about You then I lose myself entirely in Your divine rhythm.

O’ my dearmost Baba, by singing Your glory and chanting Your kiirtan and moving around You, then my heart always dances in bliss. It is nothing but Your mercy and compassion how You have made me Your special medium. My situation is that of a musical instrument and You are the Musician. Or, I am a tiny drop of water and You are the vast, endless ocean. Baba, O’ my Lord, by Your grace now I realise I am within You, and You are infinite. Baba, there is only one thing that I ask: Please always remain in my each and every breath.

Baba, You are so gracious: I love You. You are my everything…

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Subject: Dadaji’s Unique Conclusion

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2562;
(2) Posting: Dadaji’s Unique Conclusion
(3) Posting: Slogan Tells What Type of Devotee You Are

== DADAJI’S UNIQUE CONCLUSION ==

Namaskar,
Often Dada Bhaskaranandji offers to guide others on points of Ananda Marga philosophy. While this may sound like a noble endeavour, everyone should beware because in his own book “Social Dynamics”, Dada Bhaskaranandji has written many things that are grossly inconsistent with Ananda Marga ideology.

In his own book there are huge errors. Of critical note is that Dada Bhaskarananda has written that Baba’s unique philosophy of neo-humanism is nothing but Hinduism.

Yet, we all know that Hinduism is full of countless dogmas: Caste system, idol worship, multiple gods and goddesses, belief in heaven and hell, etc.

While Baba’s divine teachings on neo-humanism are completely revolutionary and will lead the society into the a new era of universalism, thus crushing all dogmas. All margiis are aware of this divine truth. But in his book Dada Bhaskaranandji is making the opposite claim as he is equating neo-humanism with the dogmas of Hinduism.

SEE WHAT DADAJI HAS WRITTEN

On page 100 of his book, ‘Social Dynamics’, Dadaji Bhaskarananda has written that:

“Vivekananda unfortunately used the appelation ‘Hindu’ for all the most amazing understandings of the past 15,000 years and for all the findings of the sages of India … Shrii P.R. Sarkar gave this universal sentiment a beautiful new name – Neohumanism, or humanism newly interpreted.” (Bhaskarananda, Social Dynamics, p. 100)

So by Dada Bhaskaranandaji’s above statement, it is clear that he thinks that neo-humanism is just nothing but Hinduism.

Dada Bhaskaranandji’s publication is putting forth the false notion that neo-humanism did not come in 1955 or 1982. Rather Dadaji is telling that philosophy and ideals of neo-humanism have been present in full form since Vivekananda’s time or even thousands of years before that. Only a new name has been given in 1982. Such is Dadaji’s claim.

According to Dadaji, just as the city of Madras was present before and recently the name was changed to Chennai, and the name of Bombay was changed to Mumbai, in the same way Hinduism has been in existence for thousands of years and then in 1982 only Baba gave it a new name, neo-humanism. This is Dadaji’s logic.

So, according to Bhaskarananda Dada, neo-humanism is not a new philosophy, but rather a continuation of Hinduism.

This is the claim and theorem Dada Bhaskaranandji has put forth in his book. Everyone can decide for themselves how far Dada Bhaskarananda is properly representing Ananda Marga teachings.

VIVEKANANDA IS NOT A NEO-HUMANIST

Furthermore, Dada Bhaskarananda is equating Swami Vivekananda with our pure neo-humanistic ideals. However, most everybody knows that Swami Vivekananda ate fish. Eating fish itself is against our neohumanistic code of conduct. Not only that, Swami Vivekananda was a cigarette / cigar smoker also. The tamasik habit of smoking tobacco has nothing to do with leading a neo-humanistic life. Rather it is contrary to neo-humanism.

Not only that, Hinduism is filled with dogma, misguided rituals, and sentiments including the caste system etc. And Swami Vivekanada himself is from one dogmatic Hindu sect: Advaete vada, monism. If anyone wants to know more about monoism, they should read Baba’s chapter in Namami Krsna Sundaram. There Baba has clearly written that monism is just dogma.

All these points make it evident that Hinduism is grounded in illogical ideas, i.e. dogma. While we know Baba’s teaching are completely dharmic and entirely new – they have no comparison with Hinduism.

But Dada Bhaskaranandji claims that neo-humanism is merely the new name of Hinduism.

So many gross errors are there in Dada Bhaskarananda’s book. When I have more time other points can be raised, or anyone else can also bring forth the points. Because in so many places any good Margii will easily be able to recognize how Dada Bhaskarananda’s book strays far from that path of Ananda Marga.

WHY DID HE DO LIKE THAT

Why has Dada Bhaskarananda stated this publicly in his book – why would Dadaji make this absurd claim? By this ridiculous assertion it looks like Dada Bhaskaranandji wants to impose his own Hindu dogmatic beliefs onto our Marga Society. It seems that Dada Bhaskarananda himself is suffering from the disease of Hinduism. Otherwise what can be the reason why he would put such a declartion in print for everyone to see.

Or we can look at it this way.

Dada Bhaskaranandji is justifying that he said this about Hindus in order to make them feel close. But a book on Ananda Marga philosophy is not the medium for placating or appeasing Hindus. That can be done in a casual table-talk discussion, but not in a published book that is circulated around the globe. Otherwise, there is no end to what could be published in the name of Ananda Marga. For instance, to gain the sympathy of meat-eaters, someone could publish that in Ananda Marga we appreciate animal protein and eating meat. But such a statement should never appear in one of our books. Similarly, it is not appropriate to write that Ananda Marga and neo-humanism is the same as Hinduism. Such a statement should never be published in any book. So Dada Bhaskarananda has no grounds to stand on for justifying that he did this to make amends with the Hindu community.

In that case, other Dadas from other religious backgrounds might sing the praises of the religion of their birth. For instance, one Wt might write that, “Neo-humanism is like jihad, all the ideas of jihad are neo-humanistic, so neo-humanism is not new – it is as old as Islam. Or another Dada might proclaim that, “Neo-humanism is just like the crusades – this is a long-established ethic of Christianity. Baba has merely given it a new name.”

NEO-HUMANISM IS ENTIRELY NEW

To any sadhaka and right thinking person, it is obvious that Baba’s teachings of neo-humanism are something completely new. This is evident by the name itself – ‘neo’. This very name demonstrates that this philosophy is an entirely new concept, given by Baba for the first time in human history

Such a teaching was never given before. I was there when Baba Himself told neo-humanism is a new theory.

In the end we should all remember how neo-humanism is one golden tool for the humanity.

“Neo-Humanism will give new inspiration and provide a new interpretation for the very concept of human existence…This Neo-Humanism philosophy will liberate people from all inferiority feelings and defects and make them aware of their own importance; it will inspire them to build a new world.” (1)

Ultimately Neo-Humanism leads humanity unto the stance of divinity.

“According to Neohumanism, the final and supreme goal is to make one’s individual existential nucleus coincide with the Cosmic Existential Nucleus. As a result, the unit being’s entire existential order becomes one with the Controlling Nucleus of the existential order of the Supreme Entity of the Cosmological order, and that will be the highest expression of Neohumanism. That Neohumanistic status will save not only the human world but the plant and animal worlds also. In that supreme Neohumanistic status, the universal humanity will attain the consummation of its existence. Then nothing will be impossible for human beings; they will be able to do anything and everything.” (2)

Namaskar,
at His lotus feet,
Karun

REFERENCES
1. Liberatio of Intellect: Neo-Humanism
2. Liberation of Intellect: Neo-Humanism

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

Baba

Subject: Slogan Tells What Type of Devotee You Are

== SLOGAN TELLS WHAT TYPE OF DEVOTEE YOU ARE ==

Namaskar,
As we know, the relation between Parama Purusa and the aspirant is based on devotion. And this link is dynamic as there are various grades of devotion.

As one feels closer to Parama Purusa, we say that their level of bhakti has increased. When one feels more distant from Parama Purusa, we say that they have lower devotion. Baba has clearly outlined this in His discourses.

ONE’S EXPRESSION TELLS THE WHOLE STORY

The closeness one feels and the level of devotion one has can be noted by their expression, just like with any other relation in life.

For instance, the way you address a local shopkeeper will be different from the way your address your mother. When introducing a shopkeeper, you will say in a more formal tone that, ‘This is Sam or Pashupati the grocer”; it is a very neutral or even distant statement that does not reflect a close sentimental link.

Whereas with your mother, you will say, “This is my mother.” You will not say this is “the mother”; or, if you have many siblings, you will not even say, “This is our mother.” You will use the phrase “my mother”. Why? Because of your great emotional attachment and high degree of closeness with your mother. You feel that your mother is yours, and that she belongs to you.

Similar variations happen with the relations between bhaktas and Parama Purusa. The expression will vary based on the degree of closeness, i.e. one’s level of devotion.

As you will see, this feeling even affects the way one raises the jai slogan.

THREE TYPES OF DEVOTEES

As we know, Baba has clearly defined three basic levels of devotion.

“Devotees of the highest category think, “Parama Purus’a is mine only and He belongs to no one else.” This is the sign of an excellent sa’dhaka, and the spiritual progress of this category is inevitable. “He is mine and mine alone and He does not belong to anyone else” – this assertion is undoubtedly true.” 1)

Per Baba’s teaching, in this top-most level of devotion, the bhakta feels that “Parama Purusa is mine – He only belongs to me – He is my personal property.” Baba guides us that this is the degree of devotion we should all strive for in life. Certainly many in our Marga have this type of feeling. Indeed this is the way we do dhyana. There is no third entity present, only the bhakta and Parama Purusa.

The situation can be likened to how even a child who has 6 brothers and sisters will still think of their mother as being “my very own.” There is no question of sharing mom with others.

According to Baba, this type of devotional outlook is the true nature or link between the bhakta and Parama Purusa.

Then there is the next tier of devotion – it is a notch below.

“The second category of devotees…They think, “Parama Purus’a is mine, and thus He must belong to others also.” That is, the devotees..have no hesitation in sharing Parama Purus’a with others.” (2)

Here due to a lack of closeness with Parama Purusa, the second-grade bhakta thinks in a more analytical way: Baba created this entire universe so naturally He belongs to all. In this phase, the 2nd grade bhakta feels that Parama Purusa belongs to me, but reasons that He must belong to others also. This type of outlook occurs when the emotional and devotional link with Parama Purusa is less, in which case the 2nd grade bhakta looks at the situation intellectually.

And finally, in the lowest stage, there is an even less personal link or more distant relation, where one feels that Parama Purusa is the collective property of all.

“The devotees of the lowest category think, “As Parama Purus’a belongs to all, so certainly He belongs to me as well because I am one of the multitude.” Thoughts of this type are not very congenial for one’s spiritual progress.” (3)

Thus the critical difference between 2nd & 3rd grade bhaktas is as follows. The 2nd grade bhakta thinks that Parama Purusa is mine, and then reasons that He must belong to others as well. The 3rd grade bhakta thinks that Baba belongs to all and then reasons that therefore He must also be mine. This third stage is comparable to one having 5 siblings and thinking that since mother loves my brothers and sisters then she must love me also. There is very little personal feeling or experience involved, just an analytical equation.

Hence Baba’s statement that these latter two stages are not very conducive for spiritual growth, i.e. coming close to Him.

Since we are all familiar with Baba’s teachings on this subject, we can wrap it up in one sentence. When one feels more close with Parama Purusa, the bhakta thinks that. “He is mine and mine alone.” There is no sharing or reasoning or intellectualization – just the deeply devotional feeling that, “Baba is mine – He belongs only to me.”

LEVELS OF JAI SLOGANS

The devotional feelings outlined above come into form in so many aspects of our lives: In our conversations, manan (thinking of Him), and in our reflections, stories etc, including the way in which we raise the Jai slogan.

For instance, the more intimate and devotional way of raising the Jai slogan is: Parama Pita Baba ki – jai! In this manner, the basic spirit is Victory to my Baba, my Father, my nearest, my own. The sense is that one’s mind is pointed on the Divine Father, Parama Purusa in a more personal way where He belongs to me.

The possessive pronoun – my – is understood as people always think of their father as “my father”. No one thinks our father.

The overall meaning is: Victory to My (personal) Divine Father Baba.

In other places – such as in parts of Bengal, Ananda Nagar, and other places – there is another way the jai slogan is raised. Bengali speaking Dadas always bring the slogan: Ama’der Baba ki – jai!

Ama’der means ‘Our’; Baba ki means ‘of Baba’; Jai means ‘victory’.

The overall meaning is: Victory to Our (collective) Baba.

The sense is that Parama Purusa belongs to all, He is the collective property of everyone and not the personal possession of a single bhakta. The overall meaning is: Victory to Our (collective) Baba.

In mundane ways of thinking this is ok, but in terms of spiritual life this type of ideation is not at all beneficial – rather it is detrimental and limiting.

The slogan – Ama’der Baba ki – Jai! – is a less personal expression and reflects 3rd grade devotion since one is thinking that Parama Purusa belongs to all.

“The devotees of the lowest category think, “Parama Purus’a belongs to all…Thoughts of this type are not very congenial for one’s spiritual progress.” (4)

In that case, Ama’der Baba ki – jai! , the main ingredient, i.e. Parama Purusa, is shared in a more collective manner. He is no longer one’s personal property and this type of thinking goes ultravarious to devotional closeness.

IMPORTANT CLARIFICATION

Here we should clarify that this does not mean that everyone who speaks Bengali is of lower devotion or that anyone who has ever raised this slogan is a lower tier bhakta. It is not like that at all.

Rather, we can say that those leading this slogan are more responsible. After all they are the ones who selected the slogan. The margiis and wts in attendance may or may not feel this way. After all, they are just responding to the call. They are not deciding the way in which the slogan is raised.

It is just like how you cannot blame an entire country for the actions and decision of a few governmental leaders. The mass of people cannot be held accountable, whereas surely the leaders are responsible for what the country does.

WHAT TO DO IF YOU HEAR THIS SLOGAN

One very practical scenario is: What should one do if they are attending a spiritual function and someone starts raising this slogan: Ama’der Baba Ki Jai!. In that case, the best thing is to remain quite and just mentally repeat your own preferred Jai slogan. Remember, anyone can raise whatever slogan they prefer because it is one’s personal devotional practice based on one’s relation with Baba. Thus any sadhaka is free to choose a top-grade slogan. It is not that those 3rd class sadhakas can impose their ways on everyone else. In this regard, there is personal freedom to choose.

That said, the slogan – Ama’der Baba Ki Jai! – is primarily used in Bengal. This is their slogan of choice.

WHY BABA ALLOWED THIS

The next question one may ask is that why did Baba allow people to raise the slogan: Ama’der Baba ki – jai!

And the answer is very simple. In the kingdom of Parama Purusa there are various grades of devotees. After all, 3rd grade devotees are also His followers and He allows 3rd grade devotees to raise this type of slogan. Baba accepts 3rd grade bhaktas in the way they feel most comfortable approaching Him, even if that means sharing Him with others.

No doubt, Baba is attracting all to come very close, but due to lack of sadhana or samskaras, not all respond to His blessed call.

So if someone is enmeshed in 3rd grade devotion and could not develop a closer relation with Parama Purusa, then this Ama’der slogan is fine.

Being gracious, Baba then accepts everyone for who they are. He does not deprive anyone from expressing the feeling of their heart, even if their heartfelt feeling goads them to say, “Ama’der Baba ki – jai!”

In His gracious manner, Baba will accept their call and continue to draw them near.

In sum, 3rd grade devotees have further to travel because they are far from Parama Purusa. It may take them several lives to become A-grade bhaktas wherein they will feel more comfortable raising the slogan, “Parama Pita Baba ki- jai!.

MUST HAVE COMPASSION

Some of our brothers and sisters are lagging behind in the realm of devotion so we must have compassion for their situation. Our duty is to help them. They should also learn how to feel closer to Parama Purusa – after all, one day everyone has to reach up to Him.

HOW TO REMEDY THE SITUATION

Honesty in devotional life is key. So if one’s heart feeling is not expressed by the 3rd grade slogan, Ama’der Baba ki – jai!, that’s to say, if one is not inclined to share Parama Purusa or think that He belongs to all, then one may not like to use this slogan. In that case they can exclusively use, Parama Pita Baba ki – jai!

And if the Ama’der slogan does express one’s feeling of heart, and they feel comfortable with this meaning, then they can continue to raise the slogan in this manner. On this point all have personal choice. No one can tell anyone what to do.

At the same time we should all try and increase our standard of sadhana and feel more devotional closeness with Parama Purusa.

MAIN REASON FOR RAISING THIS MATTER

This is a significant matter because when some 3rd grade devotees are not understanding the deeper devotional feeling and if those same 3rd grade people get positions of leadership in our Marga, then due to their devotional deficit, guess what dogma they are going to invent.

That’s right. Because of their lower feeling of devotion they will create the dogma of mahaprayan which states that Baba is gone. In that case, due to their own lack of understanding and lack of closeness, they will misguide and inhibit the growth of others and taint the devotional expression within the Marga.

That is the very grave matter at hand.

It is very similar to what transpired with the various dogmatic religions wherein they wrongly proclaimed that god lives in the distant sky or 7th heaven. Such persons also might have been of the 3rd grade as they could not develop closeness with Parama Purusa. So they invented their religious dogma – placing god far, far away.

That is the way it works and we should be careful since that same defect has expressed itself in AM in the form of the mahaprayan dogma.

No doubt 3rd grade devotees are better than non-devotees, but they should not be in positions of leadership wherein they try to guide others and invent new “spiritual programs”, like the dogma of mahaprayan (i.e. Baba is gone).

Please pass this letter to your fellow sadhakas etc so this dogma can be removed. Why is this a dogma. Because whenever a person mindlessly raises a slogan without thinking more deeply about it etc then it is a dogma.

BHAKTI IS THE GREATEST QUALITY

Bhakti is the greatest attribute in life. We should all aim for the highest grade of devotion and not allow those with lower devotion – i.e. those chanting Ama’der Baba ki – jai! – to be in leadership positions wherein they can invent dogmas. And on the personal sphere, may every sadhaka feel that, “Baba is mine and mine alone.”

Baba says, “The devotees say, “No, no I can share all my belongings with others, but not my Parama Purus’a. He is mine and mine alone – He belongs to no one else. I cannot even think of sharing Him with anyone.”” (5)

THERE IS NO DEARTH OF JAI SLOGANS

There is no limit to how many Jai slogans can be created. For example:

(a) Parama Purusa Baba Ki – Jai!
(b) Shrii Shrii Anandamurtiji Ki – Jai!
(c) My Baba Ki – Jai!
(d) My Parama Pursua Baba Ki – Jai!

And certainly you can create many more slogans in your own mother tongue. Thus, there are many possibilities.

I recall that when Baba toured the globe then He was received by so many different jai slogans. For instance, I remember when Baba went to Haifa, Israel, then those margiis raised the jai slogan in their local tongue. And when Baba visited Taiwa, then margiis raised the slogan in Taiwanese. And when Baba went to Bangalore, then margiis raised the slogan in Kannada, i.e. their local language.

So every margii can create their own jai slogan using their native language. But that Jai slogan should be A-grade, not C-grade like Ama’der Baba Ki – Jai.

Namaskar,
in Him,
Nagendra

REFERENCES:
1. Subhasita Samgraha-11
2. Subhasita Samgraha-11
3. Subhasita Samgraha-11
4. Subhasita Samgraha-11
5. A Few Problems Solved – 3

PRABHAT SAMGIITA

“Toma’ke bha’lo besechi, tumi shudhu mane a’cho…” (Prabhata Samgiita #2562)

Purport:

Baba, I love You; only You are in my mind. You are my dearmost; You alone are mine; You are the only moon in my mental sky– mental plate. Baba, except You, everything else in this entire universe is temporary. Everything comes for a short time and then get lost into thin air, into the oblivion. Baba, only You are beginningless and endless; only You remain permanently – eternally.

Baba, nothing lasts forever in this world. At the end of the day, night falls and the light of day gets engulfed by the darkness. Similarly, the darkness of the night vanishes with the advent of the brilliant new dawn. Thus everything in this world is changing, transient. But the constant pouring of Your divine effulgence continues on and on – it knows no limit; it knows no end.

Baba, I am loving You; You are always residing in my mind; You are my only polestar. Baba, You are my Goal; You are my everything…

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To: am-global@earthlink.net
From: J_deva@markwebmail….
Subject: How To Remove Misery From Your Life
Date: Thu, 14 Mar 2013 14:23:01 -0000

Baba

This entire email is composed of 3 parts:
(1) Posting: How To Remove Misery From Your Life ;
(2) Trailer Quote: True Colour Comes Out;
(3) Prabhat Samgiita #2239;

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

== HOW TO REMOVE MISERY FROM LIFE ==

Namaskar,
In the life of every person and in the history of every community and land, there are deeply dark aspects and painful memories, filled with despair, bloodshed, and untold suffering. One can spend a lifetime plunging themselves into those woes of misfortune and angst.

VERY COMMON ON THE PERSONAL LEVEL

YET BABA HAS GIVEN THE REMEDY

Actually, this act of looking to the past is such a common human phenomenon. On a daily basis, people tend to review past events – especially painful ones. They think how they lost their prestige at their job, or how their spouse left them, or about their parent who passed away. There are countless memories people bring into the mind which disturb their psyche. They actively do this – it becomes their habit. Yet it drastically undermines their well-being.

That is why Baba’s guideline is: Do not engage in looking into the past and recollecting those scenes which adversely affect the mind. To indulge in such type of dark thinking is not at all beneficial. It does not bear any fruit – neither for an individual nor the collective humanity.

On the personal level, Baba reminds us that we should suffuse the mind in spiritual thought and refrain from recounting past woes.

So, on the individual plane, one should strive to channelize the mind towards a pure and positive ideation, and not let the mind get caught up in the losses and pains of the past. By focusing the mind on Him, it will set the mind on the right course.

DARK MOMENTS:

BABA’S REMEDY ON COLLECTIVE LIFE

And on the collective level, in His revolutionary way, Baba has ensured that our Ananda Marga will always rise above the dark side of life.

In His discourse, ‘Our Social Treatise’, Baba says the following about our Ananda Marga social system and way of life.

“[That which is true] has been accepted, and the dark aspects of life have not been given any scope to flourish.” (1)

Let’s take a moment to investigate what Baba means by the above statement and see how this practically benefits both individuals and whole communities.

COLLECTIVE HISTORY:

DARK ASPECTS ARE FAR LEARNING NOT FOR RELIVING

When Baba discusses the division of India, Baba pointedly analyses the defects of Gandhi’s approach and warns how we should never fall prey to communal sentiments. That is the main emphasis and teaching point.

So on the point of history, Baba’s guideline is to briefly look back, learn from those past mistakes so that they are not repeated, and move ahead in the proper direction.

In contrast, so many groups and communities indulge in harping about the past such that they become crippled and unable to move ahead. Instead they just invite frustration, anger, and hate.

African American history is taught in such a way that nearly every hateful and gory incident involving slavery has been regurgitated and given new life wherein some submerge their mind with anger and even blame whites of today for crimes committed generations ago.

Such an approach undermines our African-American (i.e. Black American) community and hinders the growth of our brothers and sisters. By this way, those frustrations live on and on, racism increases, and the flames of hatred burn high into the sky.

Baba’s approach is this: Yes, slavery happened; yes, it was a slur on the humanity; and now a new era has come so we should learn from the past and move on, and not get caught up in drowning the mind in those dark moments.

Jewish history also often involves overturning each and every stone and analysing the exact degree to which Jews have suffered. They uncover every minute detail and relive it in such a way that all those torments get dug up and take on a life of their own – infesting the heart and minds of today’s people.

And indeed, this is the way nearly all peoples recount their history. In such cases, whole communities get submerged in the hurtful memories and dark aspects of life. That becomes their living reality for the present as they bear the grudges of generations ago.

But this fateful approach does not bode well for the humanity. Rather than learning from the past, people get caught up in it, thereby shackling themselves with those dark moments.

A DELICATE BALANCE

That is why Baba distinctly opposes this type of degrading outlook on life, and has instead given a whole new way for our Marga to march ahead where we learn from the past yet move forward with an optimistic outlook. This is the delicate and dharmic balance which we must maintain.

HISTORY WAS DISCARDED OUTRIGHT

In India – under the teachings of Shankaracarya – history was discarded outright. There was no record kept by the people. Because of this the same mistakes and errors were repeated over and over again. And ultimately, the history of India was recorded by outsiders. This is one extreme.

And the other extreme is what we see happening with the Jews and blacks in the US where there is a perpetual manner of recounting dark episodes of history over and over again, without rest. In that case, those communities get caught up in the horrors and sufferings of the past.

Hence a delicate balance is needed where we look back approximately 1% of the time, i.e. just enough to learn and track our course. Then the remaining 99% of the time should be aimed to forward movement. This is the ideal way to use history and foster a healthy outlook.

And that is neatly reflected in Baba’s below teaching.

Baba says, “[That which is true] has been accepted, and the dark aspects of life have not been given any scope to flourish.” (2)

WHY PEOPLE SUFFER IN PERSONAL LIFE

While in our social life or collective life, it is important to look back and learn from history.

One must be extremely careful not to drown in old memories. One must not indulge in this way – a human being must look forward.

For instance, if one loses $100 or $100,000, then one must not think back again and again on this loss. In that case, life will be terrible – miserable. Yet many people fall into this thought cycle – always reliving the difficulties past. That is not healthy in individual life.

This happens now just with the loss of money, but with any type of painful memory or unfortunate occurrence. People churn those thoughts again and again: “I messed up at work”, “My sister died in that accident”, “The storm destroyed my property”, and verily there are so many horrible memories that people harbour. This only invites more pain and compounds the difficulty.

REINFORCING THOSE PAINFUL MEMORIES

Yet in the west, entire schools of counseling, psycho-therapy, and support groups are based on reliving old habits and past harms. Whether the problem be child abuse, alcohol addiction, or any other malady or abuse, many western approaches indulge in talking about those pains – daily, weekly, monthly – thereby reinforcing those painful memories in the mind. Instead of moving beyond those tragic incidents by redirecting the mind towards a more positive or sentient engagement, those old horrors become the dominant aspect of one’s present existence. This should be avoided at all costs. Key steps should be taken to break that thought cycle and redirect the mind toward sentient and psycho-spiritual pursuits.

IN ANANDA MARGA LIFE MOVES FORWARD IN A BRIGHT WAY

Baba’s world view is wholly positive in nature.

“Ánandáddhyeva khalvimáni bhútáni jáyante. Ánandena játáni jiivanti. Ánandaḿ prayantyabhi saḿvishanti”

“This quinquelemental world has been born out of bliss, is being maintained in bliss and into sacred bliss it will melt.” (3)

By infusing this spirit into the life of each and every human being, people are then able to embrace a positive outlook on life.

Ananda Marga steers clear from the Christian dogma that this world was born out of sin, such that people become tied and bound by that sinful disease.

Rather in Ananda Marga, we perpetually celebrate the finer moments of human existence and embrace the subtler aspects of human life. This is reflected by our view on history, our daily outlook, and by our festivals and holidays.

Each and every religion has days where they mourn for the hell that took place in the past, rekindling those dark and gory memories.

But Baba does not appreciate that humans should live life in such a bleak way, always plunging oneself in the misfortune of the past. That is why in Ananda Marga, each and every festival is based on merriment and joy.

“The sweetness of a festival brings new joy and vigour in life…’an occasion which gives human beings fresh inspiration to live a new life’.” (4)

Even on the point of remembering those who gave their life for dharma, we remember their glory and honor them all on the same day, once a year on Dadhicii Divas. Otherwise each and every day would become a time to mourn for the fallen and so many shrines would be erected, always reminding the people of that fateful or sad moment.

REMEMBERING THOSE WHO DIED

In our personal lives, we live on this earth with so many friends and family. And human beings are mortal. Naturally then we will know so many who die such that we can pass our days on this earth mourning those losses again and again, day in & day out.

To counteract this human tendency, Baba has given that the period of mourning should be for a limited number of days and then one should then move ahead in a bright new way.

He does not want that on the individual level we should also get stuck in the mire and sorrow of the past.

Unfortunately in today’s society, not only do people mourn the deceased year after year, reliving those sad moments. So many dark aspects get reported on over and over again and fill people’s mental plate.

SINKING ONESELF IN THE FALSE AND DARK NATURE

As margiis, our revolutionary approach is to fill the world with positive ideas and optimism.

Unfortunately some in our Marga have gone so far as to reduce Parama Purusa Himself to being an ordinary mortal and they are intent on mourning the occasion again and again on Oct 21, calling it “mahaprayan”. This is also an example of allowing the darkened aspects of life to flourish – which Baba does not approve.

When Baba Himself is the Parama Purusa and is that eternal entity who remain with us always in our hearts, then where is there meaning or value in sinking oneself in the false and dark nature of so-called mahaprayan. Our ideal is to remember how Baba is with us each and every moment and not get lost in the dogmatic notion that He is gone.

So those who give indulgence to mahaprayan dogma invite a personal tragedy. With their physical eye they fail to see Baba so they think He is no longer, but the proper method is to look with the inner, spiritual eye and remember that He is always eternally present. Those who fail to embrace this divine truth invite personal tragedy and loss in their lives. That is the real danger surrounding so-called mahaprayan.

SUMMARY

When Baba has come and graciously blessed us with all the guidelines for how to lead a dharmic life and when He Himself remains in the heart always, then truly we are fortunate. Baba has given the teaching how to regard and utilize history, both in collective life and individual life. By that way we can learn and grow – and not get caught up in the dark moments of the past. At the same time, He has given scope for setting the mind on the Supreme Goal, and moving ahead in life, always thinking of Him.

BABA’S TEACHINGS

““O mendicant, look and see. Water is entering the boat that you have boarded in the hopes of crossing to the other side of the river. So get rid of that water right away.” Sinca bhikkhu imaḿ návaḿ. If you get rid of the water your boat’s load will be lightened. Sittá te lahu messyati. A human being’s burden grows along with the past…For example, perhaps you are thinking: once you were eating rich, delicious and costly foods such as háluyápuri, murg-mashallam, namkiin poláo – this is all the burden of the past… Buddha warned his mendicants who were thirsty for liberation: O mendicants, lighten the burden that lies before you.”

Yassa pure ca paccha ca majjhe ca natthi kincanam’;
Akincanam’ ana’da’nam’ tamaham’ vru’mi Bra’hman’am’.

“That person who does not carry any burden…is a true bráhmańa.” (5)

DO NOT LOOK BACK

“I will call that person a Brahman whose mind does not run after any colour, who is neither obsessed by colour-laden thoughts of the past…One must free the mind from the influence of all colours.” (6)

“O sádhaka! You must forget all your past deeds, all your tales of glory or ignominy, from the memorable moment you start moving on the path of sádhaná or intuitional practice. Do not look back: you have eyes in the front of your head. As indispensable as it is to be cautious and careful, so that the self-created tornado propelling you forward does not dash you down to the ground to ensure your safe journey ahead, you may sometimes throw back a cursory glance and no more.” (7)

“Whatever be the consequence of your past deeds, your upliftment is guaranteed, if you have unflagging zeal to attain Brahma. Do not look back, look forward. Never take any limited material object for your worship. Accept only the loftiest entity for your contemplation. If your love for Him is genuine, you will ever remain in an Elysian exuberance. Pain will then mean nothing to you, nor will happiness either. When one’s movement is towards the Great, when one’s ardour is only for the Great, it is called Prema or Divine Love.” (8)

Namaskar,
At His lotus feet,
Jiivendra

REFERENCES:
1. Prout in a Nutshell – 16
2. Prout in a Nutshell – 16
3. Namami Krsnasundaram
4. A Few Problems Solved – 5
5. Ananda Vacanamrtam – 9, The Source of Internal Stamina
6. Namami Krsnasundaram, Disc #24
7. Subhasita Samgraha – 4, The Chariot and the Charioteer
8. Subhasita Samgraha – 3

*********************************************
True Colour Comes Out

“The greatest quality of a person at a meeting or debate is the capacity to convince others. The highest quality in the battlefield is ‘yudhi vikramam’, or valor in the battle. While in danger, one’s great quality is patience.” (Ananda Vacanamrtam – 4)

When in danger, some become paranoid and some remain patient. Depending upon their reaction, they reveal their weakness or their greatness. If when danger arrives one becomes paranoid or loses their wits, they cannot do anything – they cannot solve the problem. Rather they become a liability. Then they are not a dharmika as they are missing even the first point of dharma – i.e. dhrti (patience).

In contrast, if when in grave danger one’s rational brain is still functioning then that person a is dharmika.

Note: Here it does not mean if someone else’s house burns down and you keep calm, then you are a dharmika. That is not the idea. Rather, the point is to keep your rational mind functioning when your own house is burning down. If you can manage to keep your own mind balanced in a dangerous situation, you can resolve that issue in the best way, according to circumstances.
*********************************************

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

“Ya’ra’ toma’y bha’laba’se, toma’r tarei kande ha’se…” (PS 2239)

Purport:

Baba, those who are loving You, those who are smiling and crying and dancing in Your rhythm, in their ears may my message be heard.

In my mind I have deep reverence and honor for them. Their greatness and dedication I will always remember. For such great people I move around here and there to have their proximity.

Such great persons are my own. For them my life is for. My colorful dreams take shape by coming in the contact of such great personalities. Baba those who are dancing in Your cosmic rhythm and moving according to Your dictates, such great devotees are the vanguards. And they are venerable for me…

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Date: Sat, 02 Mar 2013 22:35:43
Subject: Ananda Marga Is Colourful

Baba

== ANANDA MARGA IS COLOURFUL ==

Namaskar,
Our Ananda Marga is colourful. People have entered into Ananda Marga with all kinds of mentalities, with all types of psychic tendencies, and with a diverse range of mental constitutions. To accommodate all, Baba has graciously given something for everyone. In turn, we have the opportunity to choose which approach and engagement suits us best.

Some are oriented toward the path of jinana, and some towards bhakti. Some prefer intellectual explanations, whereas other tend towards devotional understanding. Some like to sing kiirtan thinking, ‘I am overcoming all internal and external obstacles’, while others may prefer simply to ideate only on Baba.

Different minds prefer different thought ideations – and that makes the world colourful.

None should therefore think that any particular approach is the be-all, end-all. Because Baba has given and approved them all: From sadhana to microvita theory, from kiirtan to kaoshikii, from Prabhat Samgiita to sristi cakra, Baba has provided diverse explanations to appeal to the wide array of people & mentalities in our universal human family.

Hence, no one should feel pressured to adopt or limit oneself to a particular style, explanation, or reasoning. Because Ananda Margiis come in all shapes and sizes with different mental colours.

A FEW PRACTICAL EXAMPLES

Below are some clear-cut examples of how various Ananda Marga practices can be pursued in different ways.

(A) DHYANA: In dhyana, Baba has given various bhavas: Madhura bhava (lover relation), dasya bhava (Master-slave relation), vatsalya bhava (Parama Purusa as child), sakhya bhava (friend relation), and Father-son relation etc. These are all approved methods, given by Baba, for doing dhyana. However, that does not mean that every devotee must follow all of the above. Those involved in sakhya bhava may not have an iota of interest in vatsalya bhava, and vice versa. Thus every sadhaka has the power of choice: To experiment and see which one is most appropriate for their mental make-up, for their link with Parama Purusa.

(B) PRABHAT SAMGIITA: With regards to Prabhat Samgiita, some prefer to analyse and study the style of music such as the type of raga or ragini, and side by side Baba has also said that, “Prabhat Samgiita is the feeling of the heart, and the expression of the heart, and it has been written with the ink of the heart.” (1)

So it is not just music only. So these are two vastly different ways of relating with Prabhat Samgiita. And it will depend upon one’s mental characteristics as to which they prefer. Some opt for a more jinani approach, whereas others prefer the more personal and intimate manner. Everyone can choose for themselves.

(C) MICROVITA: About microvita, Baba has given vast and complex theories about this smallest energy form – the ultimate building block of this universe. Chapters and chapters can be read and studied about this scientific phenomenon. And many jinanis may spend years immersed in that approach. At the same time, in His discourse 1988 discourse, Propensities and Pramá, Baba spoke as follows:

हम जिसको “positive microvitum” कहते हैं, दरअसल यह क्या है जी ? यह तो परमपुरुष की कृपा है | हम तुम लोगों को हँसाने के लिए बोलते हैं “positive microvitum” |

Baba says, “That which I call “positive microvitum”, in reality what is it? Nothing but the grace of Parama Purus’a. I use the term “positive microvitum” to make you laugh.” (2)

So it is very clear that for the jinanis and intellectuals of Ananda Marga, they should preach the philosophy of microvita. It is a veritable science and course of study. At the same time, Baba has given devotees a different outlook. Both are important and valuable. So again, based on one’s mentality, there are a variety of ways of thinking about microvita.

(D) CREATION THEORY (Srsti Cakra): Similarly, one can think of creation theory using terms like jadasphota, pratisaincara, various tattvas, and other technical terminology, or one can simply think that, ‘He was all alone, all by Himself, so He created this vast universe’.

Thus depending on one’s mental framework, there are varieties of ways of interacting with our Ananda Marga practices and philosophy.

KAOSHIKII AND AVARTA KIIRTAN ALSO

The same can be said with regards to kaoshikii and avarta kiirtan also.

There is a very technical explanation of kaoshikii where one takes on a different ideation for each direction, and side by side one can simply think of pleasing Baba while doing their kaoshikii dance.

In avarta kiirtan also there are two diverse approaches. In a more jinani style, the aspirant can adopt different ideations for each direction. And these ideations generally focus on oneself, ‘I have purified my mind with the fire of devotion, I am the embodiment of sincerity’, etc or one can simply think of Baba and ideate on loving and pleasing Him.

Some sadhakas may like a more technical & analytical explanation and some prefer the more simple approach of pleasing Him. Personally, I prefer the latter way. I do not like to engage in all kinds of sophisticated or lengthy descriptions when dancing avarta kiirtan. Rather, I prefer Baba’s simple method of bringing the mind to sahasrara cakra and thinking of Him. But if others prefer to think, ‘I am the embodiment of sincerity’ then that is also fine. More about these technical explanations appears further down in this email.

Here, the chief point is that we should always keep in mind that Baba has given something for everyone in Ananda Marga. And we should be accepting and tolerant of all the different styles and at the same time choose a way that is most appropriate for us.

PEOPLE HAVE COME INTO ANANDA MARGA FOR DIFFERENT REASONS

After all, we have to remember that people have entered into Ananda Marga for a vast array of reasons. Some have come because they wanted to travel overseas, some have come because they could not get a job in the private sector, some have come to escape their jail sentences, some have come to find a wife or husband, some have come to get away from their wife or husband, some have come to do karma yoga, some have come to get a high post, some have come to be regarded as a high yogi, some have come to fulfill His mission (A’tma moks’a’rtham’ jagaddhita’ya ca), and some have come to please Him.

And some were born into Ananda Marga. Since their birth they have been attending Ananda Marga functions. By this way they become accustomed to Ananda Marga as a way of life, and as they grow they hold fond memories and a very sympathetic feeling to Ananda Marga.

So people enter into Ananda Marga from all kinds of backgrounds and interests. Not only that, once in Ananda Marga, people behave differently. Some are very strict to attend all organisational activities, and some come once or twice a year for big feasts and social programs. Some are very strict in sadhana, and some less so. Thus there are gradations, yet all are Ananda Margiis.

The common thread being that all hold Baba dearly as their Ista.

Thus, all are our brothers and sisters, we should embrace all, and help everyone become successful in their human life. There are various grades and we appreciate everyone.

Baba has graciously given various trades and department to appeal to the various mental colours of this grand humanity. Those with political interest can work in Prout once they enter Ananda Marga. Those with more physical stamina might involve in VSS. Those wishing to do dharma pracar will be active in SDM and HPMG (Hari Parimańd́ala Gośt́hi), and those wanting to educate and serve will be in ERAWS. And there are other departments as well ranging from the Farm department to Industry to AMURT – as well as, in many cases, their sister organisations in WWD.

Hence, there is vast scope for engagement – all depending on one’s mental tendency and proclivity.

At the same time, we know that every Ananda Margii should be ready to do everything and engage in all the sevas. This quality one gains by following 16 Points. Ultimately, sadvipras will have all the qualities. Upon entering into Ananda Marga one may not be like this, but gradually over time one grows in this way, by His grace.

PEOPLE DO SADHANA FOR VARIOUS REASONS

As there are various grades of sadhakas in Ananda Marga, people do sadhana for various reasons. Some do sadhana to impress others, some do sadhana as one requirement so that they can take their meal, some only do sadhana in public, some engage less in their sadhana program, some do sadhana for mental peace, some do sadhana for self-realisation, some do sadhana to serve and please Him. So there are various grades of sadhakas in our Marga.

Furthermore, Some like to sing kiirtan thinking that they are becoming clean and becoming a force in this universe, and some like to sing for the sole reason of loving and pleasing Parama Purusa.

Some bhaktas do not feel comfortable relying on their own unit ego. They do not like to think that ‘I am doing everything’, because they know that unit beings cannot do anything, Parama Purusa does everything.

It all depends on one’s quality of mind as Baba has created something for everyone.

Yet all along, the unifying point – regardless of one’s mental colour is that they hold Baba as their Ista. This is the binding property.

TECHNICAL DESCRIPTIONS OF AVARTA KIIRTAN & KAOSHIKII

Below, are the technical descriptions of Avarta Kiirtan & Kaoshikii. And if one wishes to pursue their practice in that way they can. At the same time, no sadhaka should feel burdened that they must do their kiirtan and kaoshikii like that. Remember that Baba has explained His AM practices and philosophies in various ways to appeal to various grades of people, various standards of mind. Some are jinan oriented and some are bhakti oriented. Everyone should do what feels most comfortable for them. Baba has approved multiple ways for this very purpose: To appeal to one and all.

Here are two technical descriptions of our avarta kiirtan and kaoshikii practices. These may appeal to some whereas others may not like to be bothered by these more intricate approaches. In that case they may adopt a more simple, devotional outlook.

Then there is also the notion that as these two below descriptions are not printed in any book, then they may not be entirely accurate. If anyone has the original cassette(s) where Baba discusses these below approaches then they are requested to write this network immediately.

AVARTA KIIRTAN

1. I am the embodiment of sincerity.
2. I have innate love for Paramapurusa.
3. I have purified my mind with the fire of devotion.
4. I am overcoming all internal and external obstacles.
5. O lord, take me onto your lap.
6. I surrender my everything to you.

KAOSHIKII

VERTICAL — I am now trying to establish a link with Paramapurusa.
RIGHT– I know the right way of making request to you, Paramapurus’a.
LEFT— I know how to carry out your command
FRONT– I know how to surrender completely to you.
BACK– I am ready to undergo discomfort when trouble comes.
STEPS—Oh, lord, I am now imitating your rhythm, brining your subtle Consciousness into manifestation, into practical forms.
OVERALL IDEATION:- I, the microcosm, am establishing a link with my lord, the Nucleus of the Macrocosm.

SIMPLE DEVOTIONAL APPROACH

Some bhaktas may just prefer to sing kiirtan and dance kaoshikii with their mind immersed in Him – to serve, please, and love Him. Trying to follow all the above technical operations may verily take the mind away from being with Baba. So adopting a purely devotional stance is also alright if that is what you prefer. That freedom everyone has.

BABA HAS GIVEN ANANDA MARGA FOR ALL

Baba has graciously designed this Ananda Marga for everyone – and verily all must come under the banner of AM. For this reason Baba has given diverse ways of explaining AM practices and AM ideology. Because everyone belongs in Ananda Marga.

“Remember, until every person in the universe accepts the Ananda Marga ideology, you have no opportunity to rest.” (3)

“Now, these created beings, they being the progeny of the same father, are members of the same Universal Family. We must not forget this supreme fact.” (4)

“LOOK UPON EACH AND EVERY HUMAN BEING AS THEIR OWN KITH AND KIN”

“I have been saying for a long time that human society is a singular entity, that human society is indivisible. Human beings, because of their petty interests, prefer to remain oblivious to this truth. But one should remember that to forget altogether and to remain forgetful are not the same. So many near and dear ones, so many kith and kin, whom you had loved so dearly in the past are no longer in the world. Have you forgotten them? No, you have not. You remain forgetful of them.” (5)

“All the beings of this universe are the kith and kin of one another. No one is despicable. All are equally respectable and entitled to equal love and affection. No problem is to be ignored as an individual or group affair. Every problem is to be considered as the collective problem of universal humanity and is to be resolved collectively and resolved it must be. Let it be the vocal panorama of the newer world of today – the continuous musical notes behind the movement of Neohumanism.” (6)

“Parama Puruśa looks deep into the inner thoughts and feelings of human beings. He is omniscient, forever watching throughout the creation those who are meditating upon Him with undivided attention, and those who have been patiently waiting with an unwavering mind to realize Him. These are expressions of those with an integral outlook. Only such people, irrespective of caste, colour, creed, community, national or geographical barrier, etc. can look upon each and every human being as their own kith and kin. They are free of all discrimination. They even treat the animals and plants as being intimately related to themselves.” (7)

“Those who want to promote the welfare of all human beings, remaining above all sorts of parochial sentiments, have no alternative but to embrace universalism with their heart and soul – there is no other way. As universalism is totally devoid of any characteristic of ism, it is not proper to depict universalism as an ism. If everyone is looked upon as one’s own, no one remains beyond the periphery of one’s kith and kin. Naturally, then, there is no scope for violence, envy, narrowness, etc.” (8)

PROGENY OF PARAMA PURUŚA

“I have also said that sins are just like the dust that settles on our clothes. By shaking the clothing, the dust will vanish. This simple action can be done by everyone. Ananda Marga has clarified that 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. So the most important thing is complete surrender. People should always remember that they are the progeny of Parama Puruśa. That is enough.” (9)

FORMATION OF UNIVERSAL HUMAN SOCIETY

“It is not proper for one particular class to dominate society. If one class is dominant, it will surely continue to exploit the other classes. Hence Ananda Marga wants a society without divisions or discrimination, where everyone will be entitled to equal opportunities and equal rights.” (10)

“Remember, Ananda Marga is a man-making mission. Both quantity and quality are important. Everyone should be free to join Ananda Marga, to take part in social functions, etc., but only those established in Yama and Niyama may be given any position to work in society.” (11)

“Social philosophy of Ananda Marga advocates the development of the integrated personality of the individual, and also the establishment of world fraternity, inculcating in human psychology a Cosmic sentiment. The Marga advocates progressive utilization of mundane and supramundane factors of the Cosmos. The society needs a stir for life, vigour and progress, and for this Ananda Marga advocates the Progressive Utilization Theory (Prout), meaning thereby progressive utilization of all factors. Those who support this principle may be termed “Proutists”. (12)

ÁNANDA MÁRGA IS THAT PATH OF PROGRESS

“There is no other alternative except Ánanda Márga to sustain human beings in their joint endeavours. Why?”
“Ans.: – A united human society is the prerequisite for the development of civilization. The collective desire for survival ensures society’s meaningful existence. The society is a dynamic entity and its survival indicates its inherent dynamism. When a group of people bound by the ties of a common ideology move together along a particular path, inviting fellow humans to join them to share their common joys and sorrows, theirs is a real movement; they are destined to be successful.”
“In this universe of rapid temporal, spatial and personal change, no specific economic, political, or religious structure can be the permanent aim of humanity. This is because theories are born in a particular temporal, spatial and economic context. People can move along the path of eternal progress only (a) by accepting the Cosmic Entity, who is beyond time, place and person, as the aim of life and (b) by continuing to do all their worldly actions while moving along that path towards Him.”
“Ánanda Márga is that path of progress, and that is why Ánanda Márga is the only alternative for the preservation of human existence and civilization. The external rituals, the so-called dharmas, are not dharma but mere religion. They are subject to change depending on time, place and person. By manifesting distinctions within themselves and outside themselves (such as the differences like vijatiya bheda, svajátiya bheda and svagáta bheda), religions, like other relative factors have invited the repression of humanity by creating dogmas, bloodshed and similar evils. Thus religion cannot bring peace to humanity.” (13)

WE WILL BIND EVERYBODY WITH THE THREAD OF LOVE

“We will dye each and every bud with the light of knowledge. No one will stay away. We will bind everybody with the thread of love and create a garland of incomparable beauty. No one will stay behind, none will be thrown at the bottom. All will exist with kith and kin with their minds full of sweetness and tenderness for all.” (14)

Namaskar,
in Him
Gaunga

REFERENCES:
1. 02 Jan ’83
2. 1 January 1988 DMC, Anandanagar
3. Caryacarya – 2
4. Ananda Vacanamrtam – 14
5. A few Problems Solved – 3, Human Society Is One and Indivisible – 3
6. Ananda Vanii #58
7. Ananda Marga Philosophy in a Nutshell – 5, Integral and Non-Integral Outlook
8. Problems of the Day #18
9. Ananda Vacanamrtam – 5, A Few of Tantra’s Special Characteristics
10. Subhasita Samgraha – 1, The Evolution of Society
11. Ananda Vacanamrtam – 31, The Conduct of an Ácárya
12. Idea & Ideology, The Cosmic Brotherhood
13. Tattva Kaomudii -1, Questions and Answers on Ananda Marga Philosophy, #53
14. Prabhat Samgiita #5018, Gurukul Song

Baba

“Aungane mor na’hi ele jadi, maner mukure bha’sio…” (PS 3019)

Purport:

O’ Parama Purusa, if You do not come in my courtyard – my home, then please be gracious and blossom in my mental mirror. Since You have not come within the scope of my perception, then please come in my ideation. Baba, please come in the depths of my sadhana – dhyana. O’ my dearmost, You are ever-gracious; so please come. For me, You are everything; whatever You want to do is blissful for me. Baba, if You do not want to say anything, then just remain here with me smiling sweetly. Your sweet smile satiates my heart. O’ my dearmost, please be gracious and blossom in my mind.

O’ Divine Entity, in search of You, so many ages passed doing tapasya – trying to get You. So much of my time was spent doing so many practices – shravan, manan, and nidhidhyasana. But alas, I could not get You. Finally, by Your sweet touch the long, dark amavasya night has finished. Gone are the days when sadhana was just an ongoing struggle and it was difficult to move ahead. Now, by Your grace, I am advancing on the path of divinity. Baba, today, at this dawn, please dispel that cimmerian darkness from my mind with Your crimson light. Please be gracious and blossom in my heart.

Baba, in the realm of ideation, every thought is meaningful. One becomes what one thinks. That is why with firm determination I want to get You. I want You, O’ Parama Purusa, I have a deep desire to have You. You are so gracious: You have made me understand that by singing and chanting Your name, and by ideating on You, I can get You. You have told me that sadhana, kiirtan, japa, dhyana, and ideating on You is not futile. As one thinks, so one becomes. By thinking about You I will get You. That is why I go on doing all these devotional practices – in order to get You and quench my eternal thirst. Sanctifying me with the streams of Your karuna (1), shower Your causeless love upon me. O’ Parama Purusa, please be gracious and come in my mind. Baba, please remove the shadows of avidya maya from my inner abode and make me Yours. Baba, now all that is left is this one final request: Please shower Your causeless grace and sweet flow of Your divine compassion, and keep me eternally under Your loving shelter. Since eternity I have yearned for that divine love; please fulfill my eternal longing.

Baba, with my own merits and qualities I cannot get You. Please shower Your grace, keeping me always at Your lotus feet…

NOTE FOR PRABHAT SAMGIITA #3019:

[1] Karuna: (Literally: ‘Divine Compassion’); When Parama Purus’a sees the suffering of devotees, He feels pained by their inability to move ahead because of so many problems and difficulties. In such circumstances, Parama Purusa cannot bear to watch His bhaktas go through so much struggle and strife. When devotees are helpless and trying hard to progress but their pathway is completely obstructed and they cannot advance in their sadhana or any sphere of life – overcome by various complexes, bondages, and obstacles – then a feeling of deep, deep empathy develops in the mind of Parama Purusa. This feeling or mind-set is karun’a bha’va. He feels He must rescue them immediately. And when He steps in and helps that is His showering of His karun’a. In that way, Parama Purus’a comes. With His immense feeling of karuna’, He blesses His devotees and relieves them of their pain and suffering. This is nothing but His divine karuna’: Wherein Parama Purus’a cares for the devotees and removes their troubles and hindrances so that once again they can move ahead. Whereas, with krpa (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing. It is just like if a baby is sick and with great empathy the mother brings the sick baby on her lap and feeds the baby; that is karuna. And if that same baby is not at all sick, and mother still brings that baby on her lap and for feeding, then that is krpa. When out of empathy Parama Purusa lovingly comes to the aid of His suffering devotee that is karuna, and if that same devotee is not suffering yet Baba still bestows His blessing that is krpa. So there is a distinct difference between krpa (grace) and karuna (compassion). Finally, there is more to say about this topic of karun’a so kindly consider this an ongoing topic.

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.

**************************************
For Mothers

“When the foetus in the mother’s womb becomes somewhat developed, its hair starts to grow. The mother may develop nausea. Sometimes she develops a special fascination with certain edibles and inedibles, and some peculiar distastes as well. In ancient Bengal there was a social custom to provide an opportunity to a pregnant woman to eat foods of her choice. This was known as sádhbhakśań.”

“Normally, in the advanced stage of pregnancy, women are not permitted to do physical labour. This is wrong. Women in that condition should be allowed to do a little work. (The same principle applies to pregnant animals.) Otherwise, there remains a risk during labour. Pregnant women and female animals may work half of what they usually do at other times; but under no circumstances should they be allowed to do strenuous work, as it may lead to premature delivery or stillbirth.”

“Foods which are highly acidic, such as acidic citrus fruits, overripe pineapples, overripe jám, cottonseed flour and spicy pickles, should be carefully avoided as they may harm the fetus. Bending over in a stooping posture to lift anything heavy is strictly forbidden for pregnant women. Although there is no objection to carrying loads for those who are accustomed to it, they must not stoop over to lift a heavy load onto their heads. It is better if others will help them to lift it up. In this stage of pregnancy a daily bath is a rule, but one must not bathe after sunset. It is better to lie down on a hard bed.”

“It is desirable that the best room in the house should be used for the confinement. In certain parts of rural Bengal, the worst room or the cowshed is used for confinement out of superstition. This practice is certainly wrong – more than that, it is a crime.”

“There are many people who affect respect, loudly praising women as a race of mothers, but who in practical life suppress them underfoot, sending them into the jaws of premature death by depriving them of happiness and the comforts of life. The conscientious should be vocal against these heinous acts. We must pay due honour to women as mothers and help them to live long lives.”

“The family should see to it that the woman is not forced to walk to the outhouse on foot for at least twenty-four hours after delivery. The delivery room should be fitted with a bathtub and commode. If a girl is born no one in the family is to point an accusing finger, either directly or indirectly, at the mother. It may create undue pressure on her heart. There was one lady of my acquaintance who was unable to bear the humiliation brought down by her family just after the birth of her seventh daughter. She cried out, “Again a daughter, again a daughter, again a daughter!” and immediately expired.”

“A pregnant woman must certainly be provided with nutritious food. No constipation-creating foods should be supplied to her. (This is as applicable to animal mothers as to human mothers.) Sweet-pea leaves, or if not available, then spinach, nat́e shák or gourd leaves should be taken daily in small amounts. Puṋi shák should be strictly avoided.”

“All that I have said in the above is as applicable to pregnant animals as it is to human mothers. In the case of the first delivery one should consult a physician or experienced midwife after one month. If one follows the above instructions, death during delivery will become a rare phenomenon.”

(Ananda Vacanamrtam – 31, Devotees Moving around the Cosmic Nucleus)
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Read Full Post »

Date: Tue, 26 Feb 2013 22:04:39
Subject: Threatens The Longevity of Ananda Marga
From: Jitendra
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3233;
(2) Posting: Threatens The Longevity of Ananda Marga
(3) Trailer Quote: Kettle Drum Is Not Sentient Kiirtan – How Kiirtan Controls the Mind

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

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

Baba

“Esecho a’ma’r ghare, krpa’r pasara’ ha’te kare…” (PS 3233)

Purport:

Baba, by Your own mercy and compassion, You have come to my abode holding a basket of grace. Baba, Your divine advent in my home is not due to my calling – it is solely due to Your infinite love. O’ My Lord, You have taken so much trouble to come to me. You are so gracious. O’ Parama Purusa, I do not have any quality of my own – nor have I done any good work, nor do I do proper sadhana. Even then with a deep yearning in my heart I go on remembering and calling You. Baba, today You have come to my abode.

Baba, the brilliant stars of the vast, expansive sky are chanting Your divine name and singing that: ‘You are the Divine Lord, the Divine Saviour, You help everyone’. Baba, everywhere, all the time, You shower Your causeless grace on one and all. O’ Supreme Entity, You are the Controller of this entire universe. In the blue sky, the meteor and galaxies are showering their effulgence for You – to serve You, to please You. Baba, today You have come to my abode.

O’ Parama Purusa, whatever I have achieved in life is because of Your grace. I do not have any merit of my own. You have graciously showered me with Your abundant compassion and filled my entire existence with Your fathomless love. Unfortunately I did not give You anything. Baba, by Your grace, today I have placed fresh flower blossoms along with my entire being at Your lotus feet. Baba, today You have come to my abode. I am surrendering myself at Your alter…

== THREATENS THE LONGEVITY OF ANANDA MARGA ==

Namaskar,
The so-called mahaprayan gathering is not an innocuous program; rather by definition it threatens the very survival of Ananda Marga society.

EVERY SOCIETY WANTS TO SURVIVE

BUT ALL SUCCUMB OVER TIME

There have been so many societies that have come on this earth and all wanted to survive – nay they all wanted to thrive and last forever on this earth. But the reality is that, at some point in time, each and every civilisation meets its demise and falls into oblivion.

Such civilisations of the past included the Mayan, Incas, Roman, Confucian, Greeks, Aztecs, Egyptian, Licchaviis, Vikings, Phoenicians – and the list goes on and on.

Similarly, the societies currently active on this globe also have their inherent flaws and weak links; they will not last long – let alone forever. Yet all hold the aspiration to stand the test of time.

OUR ANANDA MARGA IS DIFFERENT

Baba has graciously provided us with the key tenets that ensure the survival of any society. This He has done with the elaboration of the six spokes of the social cycle, or s’ad’ara’h sama’ja cakra. And these six are all present in Ananda Marga. As His disciples, we are to adhere to His guiding principles.

SIX SPOKES OF THE SOCIAL CYCLE

Before advancing any further, we should first identify what the six spokes are that ensure the preservation and prosperity of any society.

Baba says, “The six factors which guide society, which make it vibrate in bliss and dance in bliss when its different entities realize the fullness of existence in every fibre of their existence, are the s’ad’ara’h sama’ja cakra [six spokes of the social cycle]. The six are: spiritual practice, spiritual ideology, social outlook, socio-economic theory, scripture and preceptor.” (1)

Here Baba outlines the six spokes.

“Numerous factors are needed for the development of a group of people. But the following six are the most important of them.”

“There should be a spiritual ideology in the life of both the individual and the collective body. Much of your energy is misused due to the ignorance of your own self and the destination towards which you are moving. This misuse of energy is bound to cause destruction.”

“The second factor for the progress of society is spiritual cult, a Sádhaná process. Everyone has got a physical structure. The problem with every individual is to produce more and more ectoplasmic stuff by the body and then to convert it into consciousness. There should be a proper process for this conversion. Spiritual cult consists of the conversion of the five rudimental factors into ectoplasmic stuff and then into consciousness through a special scientific process. This is a process of metamorphosis. Spiritual cult therefore, is indispensable. But only spiritual ideology and spiritual philosophy will not do.”

“The third factor which is a blending of Asti (existence) and Bhati (growth) is a socio-economic theory. There should be a priori knowledge regarding the social structure, the distribution of wealth and its growth. For want of this knowledge there can’t be a solid ground for the construction of the social edifice.”

“The fourth one is social outlook. All living creatures in this manifest universe are the children of the same Cosmic Entity. They are the progeny of the same Supreme Progenitor. Naturally they are bound in a thread of fraternal relations. This is the central spirit. A socio-economic theory is of no use but for this fraternal feeling. The implementation of this theory is an impossibility without Sádhaná.”

“The fifth factor for the progress of society is for it to have its own scripture. There is a need for the company of elevated persons (satsaunga) in all spheres of life.”

“The authority whose contact means satsaunga for you is the shástra. That which elevates society by dint of sháśana is called [[shástra]]. We should have a shástra of our own. The last but not the least important factor for the progress of society is for it to have its own preceptor.”

“The entire social structure is dependent on these six factors. Bhati (growth) is meaningless without them. The weakness of one among them may jeopardize the very existence of Bhati.”

“From ancient times many groups of people came into existence. Some of them somehow managed to drag on, some became extinct and some continued to exist in a metamorphosed form. About one thousand five hundred years ago, Arabs were very developed in science. But they were defeated by the Islamic wave, for they were lacking in the six aforesaid factors, while the latter had at least five of them. The same is the case with Egypt. It was fully developed in the spheres of art, architecture and science. It is the Egyptians who made the pyramids which needed subtle geometrical knowledge. Moreover, they were also very advanced in the sphere of civilization. Despite this, they could not prevent their defeat. Today’s Egypt is the Egyptian form of Arab civilization. The cause of the death of its older form was the lack of the aforesaid six factors.”

“The Christian or Roman civilization was also considerably higher on the ladder of development. Yet they were lacking in social outlook. There were no feelings of fraternity and equality. The slave system was rampant and human feelings were on the wane. Furthermore, the lack of a proper socio-economic theory generated a kind of fascist mentality in them. Those rolling in luxury and adverse to labour became indolent. Naturally they were defeated by a stronger and more strenuous force. The destruction of the Greek and Chinese civilizations was also caused by the lack of the factors of Bhati. The Aryans could defeat the indigenous Indians only due to the latter’s lacking in the factors of Bhati (growth). They had several factors of Bhati but there was no preceptor and hence they were defeated.”

“In the future also, for want of the six factors of Bhati (growth), the extinction of a concerned group of people is sure to happen. But where these factors are present, there the movement is towards Ananda or divine bliss, and due to this movement the chance of their elimination becomes nil. Such groups which have the six factors in their possession will be able to produce Sadvipras. Sadvipras are those whose all efforts are directed towards the attainment of Ananda. They are also conscious of Asti (existence) and don’t lack in the six factors of Bhati (growth). They are strong in morality and are always ready to wage war against immoral activities.” (2)

ANANDA MARGA HAS ALL THE POINTS…

From beginning to end, our Ananda Marga is firmly grounded in all the six spokes of society: (I) spiritual practice, (II) spiritual ideology, (III) social outlook, (IV) socio-economic theory, (V) scripture, and (VI) preceptor.

(I) here below Baba clearly declares that we have a proper spiritual cult or spiritual practice.

“The practice of Ananda Marga has been formulated to enable spiritual aspirants to search for the Supreme within their minds.” (3)

(II) Here Baba clearly states that we have an proper spiritual ideology.

“How can human hunger be satisfied in the subtlest realm? For this Ananda Marga philosophy is there…Our ideology is a happy blending of rationality and spirituality.” (4)

(III) Here below Baba clearly tells that we have a proper social outlook.

“Ananda Marga is therefore not merely an organization of idealists or moralists who preach a classless society, but a method, a system or a dharma which leads to a classless society.” (5)

“Ananda Marga has formulated a social treatise for the establishment of a congenial social structure.” (6)

(IV) Here below Baba clearly guides us that we have a proper socio-economic theory.

“PROUT is the path of socio-economic emancipation for humanity.” (7)

(V) Here below Baba states that we have a proper scripture or shastra.

“The books in Ananda Marga philosophy are all absolute knowledge.” (8)

(VI) And we have true Preceptor, our Guru Shrii Shrii Anandamurti ji.

“Ta’raka Brahma is quite a different Entity, a unique Entity, for He is spiritual preceptor, social preceptor, kaola and Maha’kaola all in one.” (9)

So in Ananda Marga, all the six spokes are perfectly met.

…BUT MAHAPRAYAN GOES AGAINST POINT OF PRECEPTOR

In addition, Baba – as the Guru, as the Preceptor – is an eternal Entity who will guide us through the ages.

“The one formless, beginningless and infinite Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings – That alone is Jagat Guru (the Supreme preceptor), That alone has revealed Brahmavidya’ (intuitional science) to us through the medium of the name and form of Anandamu’rtijii. Unit beings must be made to appreciate Its majesty.” (10)

Unfortunately, those who espouse the program of so-called mahaprayan go against this divine mandate by declaring Baba is gone. That is the meaning of mahaprayan – Guru is no more.

Such an approach seriously threatens our very existence.

That is why even ritualistic Hindus never ever practice the mahaprayan of Lord Shiva or Lord Krsna – because they know well that this would spell the end of their religion, of their civilisation.

Those who advocate mahaprayan plainly tell, directly and indirectly, that Baba is gone forever with the declaration of their dogmatic mahaprayan program.

Such leaders verily remove one of the integral six spokes out of our Ananda Marga society. By taking away the Preceptor – by declaring that Baba is gone with their dogmatic mahaprayan program – they are undermining the very essence of Ananda Marga and threatening its survival.

Devotional and rational-minded margiis and acaryas can never accept such a dogmatic edict; they will never ever accept the dogma of mahaprayan in their heart.

That is why it is sure that our Ananda Marga will last forever; and that is why the dogma of mahaprayan is short-lived. It started in 1990 and has been waning ever since and soon it will be gone entirely. Rational margiis and wts will make the proper ideological stand, by His grace.

“ANANDA MARGA AMAR HAI” – ANANDA MARGA IS ETERNAL

All the six spokes are alive and well in our Ananda Marga and that is why our Marga will lead humanity up to eternity. Our Marga will live on and on, so long as we safeguard each of the six spokes of the social cycle, including that of Preceptor.

“There is no power in the universe, in the heaven or in the underworld, which can annihilate Ananda Marga, because Ananda Marga is established on the solid foundation of rationality and righteousness.” (11)

“A’nanda Ma’rga is that path of progress, and that is why A’nanda Ma’rga is the only alternative for the preservation of human existence and civilization.” (12)

“Ananda Marga Amar Hai – Ananda Marga is eternal!

MAHAPRAYAN:

DETRIMENTAL TO SURVIVAL

It is very evident however that the dogmatic mahaprayan function severely violates the six spokes of the social cycle, as it goes against the point of ‘Preceptor’. For any society to survive there must be the presence of a Preceptor, yet so-called mahaprayan proclaims that Baba is gone. That is why the dogma of mahaprayan is so detrimental to the survival of Ananda Marga.

So long as we adhere to our Ananda Marga dharma, and maintain the integrity of each of the six spokes of the social cycle, then our Ananda Marga will guide the society up through the ages. Regarding this, there is not an iota of doubt.

Baba says, “A’nanda Ma’rga is that path of progress, and that is why A’nanda Ma’rga is the only alternative for the preservation of human existence and civilization.” (13)

For any society to sustain itself, these six factors must be proper. And Baba has placed all six in our Ananda Marga society, including that of Preceptor; thus we should not let any dogma like mahaprayan – which declares that the Preceptor (Baba) is gone – undermine the very survival our AM civilisation.

Here the point is that when any of the six points becomes weak then it slowly, slowly causes the disintegration of that society like a cancer. It has happened in the past and it will happen in the future – if one is not careful.

Namaskar,
In His love,
Jitendra

REFERENCES:
1. Namami Krsna Sundaram, Disc: 26
2. A Few Problems Solved – 6, The Future of Civilization
3. Subhasita Samgraha – 12
4. Prout Nutshell – 17
5. Prout in a Nutshell – 11
6. Tattva Kaomudii – 2, ‘Our Social Treatise’
7. Prout in a Nutshell – 17
8. Ananda Marga Philosophy in a Nutshell – 4
9. Namami Krsnasundaram, Disc: 7
10. Caryacarya – 2
11. A Few Problems Solved – 4
12. Tattva Kaomudii – 1
13. Tattva Kaomudii – 1

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.

*******************************
Kettle Drum Is Not Sentient Kiirtan

How Kiirtan Controls the Mind

Baba says, “It is advisable to play some instrument during kiirtana. A mrdanga [a kind of drum] or some similar instrument should be used , but one should not play any heavysounding instrument like a dhak [a large drum played with sticks], a dol [a loud drum] or a gong. The mind prefers to hear a sweet sound, like that of the mrdanga, than a harsh sound. Some time ago I mentioned that Bhola Mayra said that when the cawing of crows and the beating of drums stop, human ears get some relief. People do not like to hear such harsh, unpleasant sounds. The sound of the mrdanga may not be perfect, but it has one quality: it is very sweet. Thus, whenever a distracted mind hears the sweet music of a mrdanga, it returns to the proper place. A remarkable science lies in kiirtana.” (Ananda Vacanamrtam – 8, p. 13-14)

Note: Here are two points regarding Baba’s above teaching:

(a) During kiirtan, the mind becomes sentient and does not appreciate rajasik sounds.

(b) During kiirtan, sometimes many indriyas are involved: The mouth, ears, hands, feet, nose, eyes, and tongue. When the indriyas are involved in this way, they help keep the mind focused and bring the mind back when it runs away. Here is the philosophical and practical explanation.

In general, the mind runs towards external physicality via the indriyas, i.e. 10 motor and sensory organs. So when those indriyas are fully involved in a spiritual endeavour like kiirtan, then the mind is forced to engage in kiirtan via one or another organ.

The mind always wants to run – either by thinking a disparate thought or by stimulus received via the organs. As Baba explains above, when the organs are positively involved in a devotional practice like kiirtan, then if the mind wanders away from the kiirtan those organs will help bring the mind back to a spiritual flow.

For instance, let’s say someone doing kiirtan starts thinking about the market and what they will purchase there. Yet when the sweet sound of the mrdangam is received via the senory organs, i.e. the ears, then that sound will bring the mind back the devotional ideation of the kiirtan.

The mind can think any stray thought at any time but if the indriyas are engaged in a spiritual manner, then that will help bring the mind back. That is the special import of singing and dancing kiirtan, along with the sounds of the mrdangam and other sentient musical instruments.
*******************************

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Date: Fri, 15 Feb 2013 21:06:39 -0000
To: am-global@earthlink.net
From: Subhas Deva
Subject: The Way One Must Start The Day

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1104;
(2) Posting: The Way One Must Start The Day;
(3) Trailer Quote: Why Some Sadhakas Can’t Do Sadhana Properly

Each section is demarcated by asterisks (*).

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

Intro to PS: In this following song, the loving Parama Purus’a, Tara’ka Brahma, is communicating directly with the devotee. Specifically, in a personal way, the divine Entity, Tara’ka Brahma, is asking the sadhaka various questions. In contrast, in most Prabhat Samgiita songs, the devotee is singing or expressing his own thoughts to Parama Purusa. But this entire song is different: It is expressed in the voice of Parama Purusa; He Himself is narrating the scene. That is the unique aspect of this song. Here the devotee is unaware that for whom he/she has yearning, that Parama Purusa is right there in front of them. This is the liila.

“Kende kende tava kavarii-bandha khuliya’ giya’che ka’r tare…” P.S. 1104

Purport:

O’ devotee, for whom have been crying incessantly, such that the braids in your hair have become loose and undone; now your hair is just falling in an unkempt manner. Who is responsible for causing you so much pain. You can no longer hide the yearnings of your pain-filled eyes through tunes and melodies. Even then you are trying hard to conceal your grief-stricken & broken heart; but by seeing your pain-filled eyes, anyone can understand how sorrowful you are. Indeed, you are so upset that you cannot maintain the proper melody or tune of the song which you are singing. What is wrong – who has caused so much suffering and distress in your life.

Now look, the whole day has passed and it is reaching up towards evening time. The brightness of the day is gone and now evening is falling. The sun is going to set; that time has come. Why are you sitting here by yourself in this isolated forest. Tell me, whose memory is churning your heart; why are you so heart-broken. The whole day you have been sitting here alone – involved in contemplation – and now evening has come and still you are remaining here. Who is the cause behind all this, how has this happened – please tell me.

Always remember that the balaka bird flies off to far, far distant places. The flying goose flies far, far away, but again and again it returns back to its own nest. Similarly, if your Beloved has gone far away, then He too will return again and come back. So please do not cry.

O’ devotee, whose love has shaken your whole existence. He will surely return. Rest assured that He will come…

== THE WAY ONE MUST START THE DAY ==

Namaskar,
Every so often the point comes about the practice of Guru Sakash and two divergent opinions get expressed. One side some are telling that the full shloka– “Pra’tah shirasi…”– needs to be repeated when doing Guru Sakash. And others say that this is not at all necessary, rather Baba’s name should be repeated.

This question is very interesting as Guru Sakash is highly significant. It is the way we begin the day. When done properly, the whole day feels quite different and infinitely more charming than when Guru Sakash is not properly done.

Here again is the question at hand:

Some believe that the shloka should be literally repeated while others give more credence to the idea that there is no need to repeat the shloka since in Guru Sakash one should just call out to Baba by repeating His name. Because that is what the shloka guides us to do.

This is a very important and interesting topic: Do we repeat the shloka literally or adhere to what the shloka directs us to do.

Here following are points about this very practice of Guru Sakash.

THE INSTRUCTIONS HOW TO DO GURU SAKASH

Here below is that special section of the discourse where Baba speaks specifically about Guru Sakash and how to ideate upon Him.

‘”Pra’tah shirasi shuukle’abje dvinetram’ dvibhujam’ gurum’…”

“Early in the morning one should meditate on the Guru in Vara’bhaya Mudra with two hands and two eyes seated on a white lotus in Guru cakra, and address Him with your most loving and affectionate epithet…”

“In what state does the Guru, endowed with two eyes and two hands exist? In the Vara’bhaya Mudra (in the posture of holding out the boon of fearlessness) He is your well-wisher, and as a matter of fact, the doer of your good.”

“The epithet with which you address the Guru or silently speak during your dhya’na or Gurudhya’na should also be used by you at the time of this Gurudhya’na. Always address the Guru at a stretch. This is Gurusaka’sha.” (1)

ONLY BABA’S NAME SHOULD BE REPEATED;

THE SHLOKA IS THE INSTRUCTION, NOT THE MANTRA

So, in this shloka, ‘pratah…’, Baba has graciously given us instructions how to do Guru Sakash.

By reading the purport of the shloka, it is understood that this is just one direction outlining how to do Guru Sakash. These are the guidelines telling what to do. The shloka itself is akin to an instruction manual.

At the exact time of practicing Guru Sakash, we should not repeat that instruction manual, i.e. we should not recite the shloka.

At that time, Baba’s name should be repeated – that is what is so blissful and meaningful. That is our practice: To lovingly call Him and see Him and feel His Presence in the mind, in Guru cakra. This is the special occasion early in the morning to call Baba. That is our devotional approach in Ananda Marga.

Thus during Guru Sakash we are to repeat His name, not these directions in the form of this shloka.

Repeating this shloka during Guru Sakash is the wrong thing to do. It is a misuse and abuse of the time – a waste of energy. And it goes against the entire spirit of Guru Sakash; because during Guru Sakash the mind should be fully focused on the form of Ista, exclusively repeating His name only – not the shloka or poem or song.

MIND IS ONE

As sadhakas we must remember that the mind is one. If during Guru sakash, a bhakta is repeating the shloka then they are not calling Him. Because the mind can only do one thing at one time. And the operative factor in Guru sakash is calling Him – repeating His name. Without that it is not Guru sakash.

So one must call Him while doing Guru sakash. Merely repeating the shloka diverts the mind from the actual practice of Guru sakash. In that case, critical time is lost and one is delayed in their early morning practice. Those precious few moments upon awakening are the key time to link with Him devotionally. Yet that special time will be wasted if one is just sitting there repeating the shloka and not calling Him. That is the critical loss involved.

Best is to plan ahead and be focused on calling Him in Guru sakash, as soon as one awakens. One should chant His name and visualise Him in Guru cakra. That is the ideal, nay only, way of practicing Guru sakash. Doing anything else is a sheer waste of time.

“BEFORE HAVING ANY OTHER THOUGHT”

“[One] should remember the Guru in the Guru cakra. This they should do sitting in siddhásana [perfect posture] or any other convenient ásana [posture], on the same blanket, skin, seat or bed as they had used for sleeping, immediately after waking up and before doing any other work or before having any other thought – even before performing their morning duties or any other task. This will be a high category of Gurusakásha. If it cannot always be done immediately after sleep, it is essential to remember the Guru early in the morning after overcoming sleepiness. If this is done, they will meet with success or illumination in each and every subtle and spiritual task that they perform in the course of the whole day.” (2)

AN ANALOGY: HALF-BATH

Here is another important reason why we do not repeat the shloka during the practice of Guru sakash.

Repeating the “Pratah…” shloka during the practice of Guru sakash is like reading the instructions for half-bath when really one is supposed to be doing half-bath. But instead of doing half-bath, the sadhaka just reads the explanation of half-bath as it is written in Caryacarya. And he never goes close to the water nor applies it to his body. This is the entirely wrong approach. Rather one should do half-bath per those instructions.

Here is another example.

If instead of bathing, a person just starts reciting the bathing rules from Caryacarya: ‘First pour water over the naval, then pour from the backside and then from the top of the head…’ If anyone reads like this and then returns from the riverside or the bathroom without even touching the water, then that is ridiculous. Because just reading those instructions without actually taking a bath is useless – and the purpose will not be solved.

Baba has given the instructions so people can follow and do those guidelines accordingly – not just read those things from Caryacarya and do nothing. The ideal way is to read and study the instructions ahead of time, and then follow this instructions during the time of practice.

Thus one should study the guidelines about Guru Sakash in the afternoon or the evening before, and then in the early morning when it is time to do Guru Sakash, one should do as per those guidelines.

If one reads those instructions and follows them at the same time, then that is also a waste. For example if while taking bath one reads or listens to the bathing instructions, then that is a waste of time as it is better to sing kiirtan while bathing. What is the need to repeat the rules about the bath system while taking a bath.

Same is the case with Guru Sakash. There is no need to repeat those instructions while doing Guru Sakash – rather it is a waste of time – one should repeat His name. Verily that is what He guides us to do. So we should abide by and follow what the shloka guides us to do – i.e. call and ideate on Baba in Guru Cakra – and not recite the shloka per se.

CONCLUSION

The Ananda Marga guideline is for His name to be repeated during Guru Sakash – not the shloka itself.

“Address Him with your most loving and affectionate epithet…The epithet with which you address the Guru or silently speak during your dhya’na or Gurudhya’na should also be used by you at the time of this Gurudhya’na…This is Gurusaka’sha.” (3)

FURTHER EXPLANATION

And one acarya further presented and elaborated about Baba’s divine teaching of Guru Sakash.

When you awaken, then immediately sit on your bed in an upright position. Then place your finger on top of your head. And then you will have some touching sensation there on the crown / top of your head. And then try to visualize BABA there. Although Guru cakra is a little below. But when the mind will start going from the lower cakras to the upper cakras, then at least the mind will reach a little closer to Guru Cakra or at the Guru Cakra itself.

Otherwise it is not easy. And if for a few seconds your mind reaches to the Guru Cakra and there you will visualize Baba, then you will feel tremendous bliss. And if the same Baba’s image you are seeing somewhere else in another lower cakra, i.e. not in Guru Cakra, then you will not realize such bliss. So by that way you can feel that if you felt extreme bliss on certain point then you should consider that was Guru Cakra.

RELATED TEACHINGS

“Gurusakásha: gur + un + sa + kash + ghain.”

“Gurusakásha means “near the Guru”, “under the Guru’s umbrella”, “under the Guru’s wings”, “under the Guru’s shelter”. The word Gurusakásha has two other yoga-related meanings: one of them is Guru dhyána [meditation on the Guru] in Guru cakra, the other is a particular kind of Gurusmarańa [Guru’s remembrance] or Gurusharańa [Guru’s shelter] after sleep.” (Yoga Psychology, Under the Shelter of the Guru)

“The recognized cakras for japa [repetition of mantra] are the anáhata cakra, vishuddha cakra and ájiṋá cakra and a few other cakras and upacakras of the upper region. The Guru cakra is the highest cakra. The Guru cakra is used as the place of dhyána.” (4)

GURU CAKRA: THE ASPIRANT MEDITATES

“Now, there is a regulating point or práńakendra for each of the innumerable nerve cells in the brain. Over and above these many práńakendras or regulating points of the brain, there is one regulating point which controls the many práńakendras. This point resembles, to some extent, the tip of a blade of kusha [a type of grass]. In this point is the Guru cakra. From this point human beings receive a thousand and one kinds of inspiration and propulsion. The humanity of human beings and the animality of lesser creatures all depend on this point. In this point is ensconced the Guru, Parama Guru, Parápara Guru, Paramesti Guru. It is the loftiest point for the purposes of meditation and contemplation. It is at this point that the meditation on Guru has to be undertaken. That which I call the sahasrára cakra is an ideational point – without any realistic existence based on the nerve cells – but this is not the case with the Guru cakra. So human beings must take recourse to the Guru Cakra – they must take shelter under it: Nányapanthá vidyate-ayanáyá [“There is no other way than this”].”
“In this Guru cakra, the aspirant meditates on the Guru – on that ennobling Entity – channelizing his or her mundane bondages into the non-mundane realm, and elevating his or her non-mundane psychic bondages to the realm of the supramental entity, the source of supra-cognitive power. Hence, dhyána yoga [meditational Yoga] is the best yoga for sádhaná. Dhyána yoga is acknowledged by hat́ha yoga, Rája Yoga and Rájádhirája Yoga; it is also acknowledged by Buddhist Tantra and Jain Tantra, and by Bhágavata dharma. Well, Guru dhyána in the Guru cakra is called Gurusakásha.” (5)

AUTO-SUGGESTION DURING THE TIME OF SLEEP

“If a person constantly chants his or her japa mantra or meditates ceaselessly, then the rhythm of this japa, the rhythm that adores the Guru during dhyána, will act as auto-suggestion during the time of sleep, although the person will not remember it. After waking up, the person may wonder what the state of his or her mind was while he or she was asleep. He or she will feel that the state of sleep is the lack of any idea or thing – a sense of vacuum.” (6)

DHYÁNA AND JAPA EVEN IN SLEEP

“The pulsation that is caused by the action of japa or dhyána links the jiiva [unit being] with the higher realms, and establishes it in the cognitive properties for the time being. The pulsation that is caused by some physical condition is an unreal dream and connected with the mundane realm, and has no value. So when, through the symphony of meditation and japa, the rhythm of life persists, it is called dharmamegha samádhi. Moreover, if the symphony of meditation or japa persists for some time, and if in the natural course of events the jiiva does not forsake the meditation or japa, then loss of memory does not occur. This state is called dhruvásmrti, or “infallible, eternal memory”. A sádhaka with this capacity continues his or her dhyána and japa even in sleep. This kind of japa is called ajapá japa – which is to say, without one actually performing japa, japa is going on – or adhyáná dhyána – which is to say, without one actually meditating, meditation is going on.” (7)

“BEFORE HAVING ANY OTHER THOUGHT”

“[One] should remember the Guru in the Guru cakra. This they should do sitting in siddhásana [perfect posture] or any other convenient ásana [posture], on the same blanket, skin, seat or bed as they had used for sleeping, immediately after waking up and before doing any other work or before having any other thought – even before performing their morning duties or any other task. This will be a high category of Gurusakásha. If it cannot always be done immediately after sleep, it is essential to remember the Guru early in the morning after overcoming sleepiness. If this is done, they will meet with success or illumination in each and every subtle and spiritual task that they perform in the course of the whole day. It is said:”

Prátah shirasi shukle’bje dvinetraḿ dvibhujaḿ gurum;
Varábhayakrtahastaḿ smarettaḿ námapúrvakam.

[Early in the morning one should meditate on the Guru in varábhaya mudrá with two hands and two eyes seated on a white lotus in Guru cakra, and remember Him by chanting His holy name (through a mantra).]

“Prátah means “in the morning”. Understand that prátah is indeclinable. So the first, second, fourth, fifth and all other case endings are not needed – there is no inflection or declension. Prátah, prátam, prátena, prátáya, prátát, prátasya and similar forms of declension will be out of place, since with an indeclinable word no suffix is added. Shirasi means “at the topmost point” – that is to say, in the Guru cakra. Shukle means “in a white”; abje means “in the lotus”; shuklébje means “in or on a white lotus”. And you have to meditate on the Guru who is dvinetra [endowed with two eyes] and dvibhuja [endowed with two hands]. In what posture is this Guru endowed with two eyes and two hands? In varábhaya mudrá [the gesture imparting fearlessness and bestowing grace]. He is your well-wisher and your benefactor.”

“Whatever words you use mentally to address the Guru at the time of dhyána or Guru dhyána, should also be used at the time of this Guru dhyána. You should always address the Guru for an extended period. This is Gurusakásha.” (8)

Namaskar,
In Him
Subhash Deva

REFERENCES
1-8: Yoga Psychology, Under the Shelter of the Guru

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.

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Why Some Sadhakas Can’t Do Sadhana Properly

“A Parrot says so many things, without understanding the meaning, without understanding the spirit of what is meant. Japa kriyá becomes as meaningless as the talk of a parrot for those who do it without love or emotion. It even loses the value of internal suggestion, intro-psychic suggestion…Where the Supreme Cognition is not loved, where the Supreme Cognition has not been accepted as the only object of adoration, withdrawing one’s propensities becomes meaningless, because they are not guided unto Him.”

“Where there is no love, the mind will not run after Him. So dhyána also becomes meaningless…So, if people practice all these things without having love for the Supreme, they won’t be able to get anything. But, if there is an iota of love, if there is a wee bit of love, they gain everything.” (Ánanda Vacanámrtam Part 1, Who Is Gopa?)

When a sadhakha does sadhana and repeats their mantra, then it happens that the mind goes somewhere else. When the sadhaka realises that their mind has run far away, then they bring it back and again start repeating their mantra. Then again, the mind runs away. In this way, the mind runs away unknowingly – again and again – and time passes. This is a very bad situation, yet not uncommon.

The crucial point is that when there is love for Parama Purusa the bhakta’s mind naturally runs in that direction – i.e. towards Him – and one’s mantra japa flows smoothly. Otherwise, without love for Parama Purusa, one’s mind runs hither and thither. In that case, the sadhaka’s mantra japa is like a parrot’s talk. The parrot does not have any feeling for what it says. It just repeats those words meaninglessly, and when a problem comes that parrot cries out. Such is the situation of a sadhaka whose mind wanders in sadhana. The key point for keeping the mind focused is love for Parama Purusa.

That love or devotion can be cultivated if one tries to engage in more and more spiritual endeavours. Then the mind will become accustomed in that way.

For example, initially on the first day when parents attempt to send their child to school, the child does not want to go. After much pain and effort the child goes. And once the child is habituated to going to school, then it likes school more than staying at home.

The same is the case with sadhakas. When the mind is crude then it does not like to do sadhana. Rather the mind just runs away. Yet as the mind engages more and more in spiritual endeavours, it is more attracted in that manner and likes to do sadhana. It is just like the child who gets accustomed to being in school. Likewise, the mind becomes accustomed to being in a spiritual flow.

That liking or attraction towards Parama Purusa is devotion. While the allurement towards worldly things is asakti.

If, when not doing sadhana, one tries to do some sadhana-related engagements like svadhyaya, kiirtan, sadhanaunga, japa, and thinks about Him off and on throughout the day, then the mind will develop a greater and greater proclivity towards spiritual life. Then more attraction towards Parama Purusa will develop. That is love or bhakti.

When that happens, the mind will not run away unknowingly and uncontrollably during sadhana and engage elsewhere. Rather it will stay fixed towards that spiritual endeavor. That is the key ingredient and solution. Then this disease of absent-mindedness in sadhana will be resolved. That is the stage when the mind will not run away in sadhana but rather become fixed to Parama Purusa.
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Read Full Post »

To: AM-GLOBAL
From: Vidyabhusan
Date: Tue, 12 Feb 2013 22:48:11
Subject: 5 Years, 4 Months, & 1 Day

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1370;
(2) Posting: 5 Years, 4 Months, & 1 Day;
(3) Trailer Quote: Sometimes Democracy is Harmful.

Each section is demarcated by asterisks (*).

****Here begins the Prabhat Samgiita.

“Nayaneri ainjan ma’nasranjain tumi janame maran’e sa’thii mor…” (PS 1370)

Purport:

Baba, O’ Parama Purusa, You are so gracious. You are the ainjan (ointment of knowledge) of my eyes; You are Manasrainjan [1], the One who saturates my mind with devotion; You are with me life after life, in birth and in death, always – up to eternity. O’ Divine Entity, in the vast sky of my mind, in my mental horizon, Your attractive and charming form is vibrating and shining. Seeing Your exquisite beauty & divine vibration, I have become completely captivated and devotionally ensconced in You.

O’ Parama Purusa, this expressed universe is situated in the mirror of Your maya. Everything is resonating in Your divine sound – omnkara (shinjit o nu’pure) [2]. Please grace me, by looking towards me; please shower me in Your divine compassion. O’ Citta-cor / Chit-chor [3], O’ Parama Purusa, You are captivating my mind in all the ways.

Baba, O’ my Dearmost, I want You and You alone. I do not want anything from You. I only have one desire: Please grant me parabhakti [4] and keep me at Your lotus feet, always. I want to surrender my entire being unto You. O’ Lord, please grace me and allow me to concentrate all my feelings and surrender my whole existence at Your feet. You are my Goal; You are my Ista. Baba, You are like the moon and I am the like the cakor / chakor [5] bird, always involved in Your ideation.

O’ Divine Entity. O’ Baba, You are my everything; You are the Goal of my life. My only desire is that You please grace me and give me a place eternally at Your lotus feet by granting me parabhakti…

NOTES FOR PRABHAT SAMGIITA #1370:

[1] Ma’nasrainjan: The mind is affected or coloured by whatever one thinks about in day to day life. Every thought has a particular colour and that colour varies based on one’s object of contemplation. If a businessman is thinking primarily about his business, then his mind is coloured in that way. A drunkard’s mind is coloured with the thought of wine. When the mind is completely obsessed with a particular thought, the mind becomes fully coloured in that manner, whether it be tamasik, sentient, or spiritual etc.

When Parama Purusa graciously colours a sadhaka’s mind with devotion, they remain wholly ensconed in the thought of Parama Purusa. If a new sadhaka cannot do sadhana at all, then we can understand that their mind is not coloured with devotion. And if someone longs to do more and more meditation, we can understand that their mind is deeply coloured with with divinity.

Depending on the nature of one’s thought, their mental colour changes. It may be black, red, yellow or white etc. Those bhaktas who think of Parama Pursua exclusively will have a white-coloured mind; it will be white effulgence. A violent person’s mind will be red in colour. Remember, this colour is not their skin colour, nor any other external colour. Here we are only talking about the colour of their mind – nothing else.

Baba has given countless demonstrations on this. He used to make two sadhakas sit facing one another. Then He would bestow upon one the power to see into the other’s mind. Then that devotee would be able to clearly see the colour of the other sadhaka’s mental plate. Still today this is possible. When one advances in sadhana, they can easily see another’s mental colour. Immediately, they can understand what type of person they are. In that case, nobody can hide. There is no scope for hypocrisy.

Parama Purusa, in His role as Ma’nasrainjan, 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.

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.

[2] Shinjit O Nu’pure: In the process of creation, the universal sound of omnkara is generated. There is a variety of such sounds: The roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisation the sadhaka can hear these sounds. In this song, all these sounds are symbolically represented by the ankle bell – shinjit o nu’pure – Parama Purusa.

[3] Citta-cor / Chit-chor: In His role as ‘Citta-cor’ Baba is the Thief or Stealer of the devotee’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite beauty and charm whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citta-cor – the Stealer of the mind.

And this happens in the mundane realm as well. There are numerous worldly examples where a person’s mind is stolen. If they lost money, if they are infatuated with the opposite sex, if they are anxious about getting a new job – in all such cases when the person’s mind runs again and again in that direction, then it means their mind was stolen. The person’s mind is no longer their own – they do not have control over it. Over and over, their mind is thinking of that lost money or the opposite sex. So their mind has been stolen. And the person or entity that causes someone to lose control of their mind is citcor – the stealer of the mind.

In the devotional sphere, only Parama Purusa is Citta-cor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of Parama Purusa.

Ultimately, when this condition climaxes, in that culminating state the unit mind – the jiiva’tma – becomes one with Supreme Consciousness.

[4] Parabhakti: Par means divine; and apara means worldly. The feminine is para and when combined with bhakti, it is parabhakti. That is the highest devotion. In that blessed state, devotees want to do each and everything for Parama Purusa and give Him pleasure. In return, they do not want anything. Those sadhakas who got Parama Purusa, by His grace, have gotten everything.

Baba says, “When one wants Parama Purus’a from Parama Purus’a, then that bhakti is para’bhakti…And what is para’bhakti? ‘O Parama Purus’a, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not — but I want You…I want You. And why do I want You? Because I want to serve You’.” (Subhasita Samgraha – 24, p.97)

[5] Cakor / Chakor Bird: The red-legged Bartavelle bird or Greek Partridge that seems to subsist on moonlight alone. All night long the cakor bird looks and stares at the moon – wanting to soak up and drink each and every ounce of moonlight. It is completely linked with the moon (vidhu). That is why it is said that the cakor bird has a deeply loving relation with the moon. In Baba’s above devotional song, the bhakta is compared to the cakor and Parama Purusa is likened to the moon.

== 5 YEARS, 4 MONTHS, & 1 DAY ==

Namaskar,
Everyone is aware that after being poisoned Baba took to fasting for 5 years, 4 months, and 1 day. He was poisoned on 12th February 1973. After being refused a judicial hearing, Baba began His fast in April 1973. And He did not break His fast until after His release from jail in early August 1978.

This entire episode stands as the basis of our “Niilkantha Divas” – when the whole society was transformed, by His grace.

MORE ABOUT THIS SIGNIFICANT OBSERVANCE

As we all know, the important Ananda Marga observance Niilakantha Divas was on Feb 12. Now, here is more about the significance of this remarkable moment in history.

Specifically, how has the name been born & why do we call Baba as “Niilakantha”. What is the meaning, and how did it happen. These are the questions addressed in this letter, as well as the grand mythological tale surrounding Lord Shiva.

MEANING OF THE NAME

There is a reason behind the name, and why we call 12th February as a Niilakantha Divas. The reason behind that very day is well known. This was the day Baba Himself swallowed the poison while in jail.

But there is also a reason behind the term “Niilakantha”. Why the name Niilakantha? Niilakantha is a Sanskrit / Samskrta term. “Niila” means blue; “Kantha” means throat. The literal meaning of Niilakantha is Blue throat; and, the common meaning in everyday parlance is Lord Shiva. And divas means day. So the entire meaning of Niilakantha Divas is “blue throat day”.

SIGNIFICANT MYTHOLOGICAL STORY

There is one mythological story related with this term “Niilakantha”. To save the society from the poisonous effect of deadly poison or “Kal Ku’t'”, Lord Shiva Himself swallowed all that entire poison.

In that magical story, the churning of the mythological divine ocean was arranged. The ocean took the form of a bowl or mortar, as from ‘mortar and pestle’. And in the ocean one big mountain was placed as a pestle to churn the ocean. And the mythological cobra, Shes’ Na’g, was tied as a rope around the mountain. On one side of the mountain a party of demons was holding one end of the rope-like cobra. And on the other side of the mountain a party of devatas was holding the other end of the cobra. By this way they could move the mountain back and forth. These two parties used the mountain to churn the ocean. Then various things emerged from the ocean in the course of that churning. One thing that emerged from the ocean was the deadly poison “Kal Kut'”.

That poison was so deadly, if it had remained there, it would have spread all around and destroyed everything. To save the society, Lord Shiva swallowed all the poison.

Although we don’t believe these mythological stories, there is one meaningful teaching behind this mythological tale. Namely, to save the society, Lord Shiva swallowed the poison and counteracted its negative effect. This is one great example: Serving the society even by swallowing poison. That is the great meaning of this mythological story.

ADDITION TO THE STORY

Here I will add something further in connection with the story about Lord Shiva. For that lends also deeper understanding about what occurred with Baba.

Seeing the situation with the deadly poison, Lord Shiva took it upon Himself to swallow it. Otherwise, that very ‘vish’ (poison, or “Kal Ku’t'”) would have annihilated a huge population. So Lord Shiva saved the society by swallowing poison. He swallowed it and with His divine play, the poison remained in Lord Shiva’s throat permanently. And with its effect, the poison created a blue mark all around Lord Shiva’s neck. His neck became blue permanently. Yet it did not affect Lord Shiva more than that. That’s why one of the names of Lord Shiva is “Niilakantha” – Blue throat.

This was the greatness of Lord Shiva: He swallowed the deadly poison, with the sole purpose to save the society from the disastrous effect of that deadly poison, “Kal Ku’t'”. Saving the society was His only motive – nothing else.

For this reason, Baba has chosen the term “Niilakantha” and declared 12th February as “Niilakantha Divas”. There is a literal meaning and an inner meaning. The literal meaning is blue throat day. The inner meaning is, ‘The day of ingesting poison to save the humanity’.

THE DAY WHEN BABA TOOK THE POISON

AND SAVED THE UNIVERSE

FROM ITS GHASTLY EFFECT

A similar thing happened with Baba.

We know that when Taraka Brahma descends on this earth as Mahasambhuti it seemingly looks like He is human, but the truth is something else. Mahasambhuti is not just one human being that is full of shortcomings and limitations. Mahasambhuti is capable of doing anything He likes.

So it is with Baba.

To save the society from the disastrous effect of much deadly poison or many deadly and destructive weapons, He Himself knowingly, deliberately swallowed the poison. Why? To save humanity from the demonic and destructive forces. That is what happened symbolically in the jail. AMPS was not yet banned, most of the WTs and Margis were outside the jail. Then Baba took upon Himself the trouble of the entire organization, nay the entire society.

PLUS…

Not only the demon Indira Gandhi, but all demonic political groups like communists were spreading their claws to grip the entire society in their hold. Just as serpents do. Communism was most ghastly in those days. Such demonic leaders turned their full attention towards Shrii Shrii Anandamurtijii. By that way, they gave poison in the jail. And Baba swallowed that.

OTHERWISE…

If Baba would not have done so, Indira Gandhi and communist Russia would have done more heinous crimes and killings – both to Ananda Marga and the general society. They would have wreaked even more havoc on this earth. Baba graciously defused their negative plan. In that way, their negative intentions were neutralised: Everything was controlled and everyone was saved – and Indira Gandhi was destroyed.

Those aware about Baba’s divine play know if Baba would not have taken the poison, Indira Gandhi would have brought more disaster on the country. And communists would have ruined many more lives on this earth.

And Indira Gandhi would have poisoned or killed many WTs and Margis. But she could not do anything. Rather every one of us, those in jail, saw that Baba controlled the situation. He transformed thorns into flowers. All trouble He took upon Himself. And digested everything to save us.

So those who do not have deeper understanding, they think that Baba was poisoned in the jail, etc. And those who know the inner truth, and Baba’s way of playing His divine play, they know that by swallowing poison, He saved Ananda Marga and the entire society from the deadly effect of various negative events. Baba disclosed all this to many devotees while in jail. On that very basis, I wrote here the above section related with poisoning and saving the society.

CONCLUSION

So this “Niila Kantha” term and “Niilakantha Divas”, has deep meaning. And as we know that “Niilakantha” means blue throat, and the ‘blue throat’ appeared because of swallowing the poison. And this name Niilakantha was related with Lord Shiva. And a similar thing happened with Lord Shrii Shrii Anandamurti ji. That’s why one of the names of Lord Anandamurtiji is also Niilakantha. On 12 February day, Baba became “Niilakantha”: He swallowed the poison and saved the earth.

RELATED TEACHINGS:

“It has been seen that whenever the Divine Entity has descended on the earth, one group of human beings has stood in its favour, while an opposite group has opposed it. Kansa was against Krśńa; Ravana was against Rama.” (1)

” when Parama Puruśa brings about social welfare by speaking truthfully and unambiguously and performing many good deeds, good people, common people, derive the benefit and speak highly of His deeds. They are full of praise for Him. They love Him and they revere Him…Much time has passed since Krśńa left the earth, but still today thousands of people praise Him, and at the same time many people continue to slander Him. I will not call them wicked; let the people pronounce judgement. Thus yashasah implies both yasha [fame] and apayasha [infamy]. Positive and negative go hand in hand. Interestingly, a clear polarization emerges in the minds of people. Two unmistakable lines are drawn; two opposing camps are formed – the Kaoravas and the Pandavas. This is yasha.” (2)

“Yasha: One who is praised by the world for his or her uncommon virtues or else is continually slandered by those blinded by jealousy, is called yashasvii. His or her essential quality is known by the name yasha (yashas).” (3)

“Lord Shiva came to this world about 7000 years ago; even now there are many who are His admirers, there are many others who are His opponents. The Iyers in South India will say, “Oh! Lord Shiva was great;” the Iyengars will say, “No, Lord Shiva was not great.” Lord Krśńa came about 3500 years ago; even now you will see there are so many admirers and so many opponents of Krśńa. That is, when Táraka Brahma comes, the entire intellect of the world gets polarized – one north pole, another south pole; one admirer, another opponent. There were the gopabálákas [cowherds] of Vrindavana who loved Krśńa very much, and there were Kansa, Putana Raksasi, Bakasur and Aghasur who were His deadly enemies. So during Krśńa’s time there was polarization.” (4)

“Yasha: By His advent two things happen simultaneously. On the one hand, He gets staunch supporters, and on the other, sworn enemies. The whole human society gets clearly divided into two camps – moralists and immoralists, the bad elements. Everyone has to join either of the two camps, and complete polarization takes place. If one is the North Pole, the other one is the South Pole. He is crowned with success and glory and at the same time faces bitter criticism and infamy. This happened to Lord Shiva and Lord Krśńa also. During their time also the whole society got divided into two camps – the moralists and the immoralists. Remember always dhármic people are ultimately bound to be victorious.” (5)

“Suppose an evil force says, “I, the lord of a certain country, will destroy Ananda Marga from the very root.” A dhármika should maintain patience, should be patient. Because the day is soon to come when that evil force is going to be destroyed. Its weapon will serve as a boomerang for its own death. And this happened in the near past, as you all know.” (6)

“Those who misuse their faculties are also doomed to destruction. The misuse of one’s qualities not only brings harm to the world, but it also exhausts one’s own inherent strength. You have seen with your own eyes that in the past certain powerful persons thought, in their extreme vanity, that they could make or break anything. They perpetrated indescribable tortures and atrocities on Ananda Marga. But even in the face of such torments, Ananda Marga held its head high. There is no power in the universe, in the heaven or in the underworld, which can annihilate Ananda Marga, because Ananda Marga is established on the solid foundation of rationality and righteousness. If those wicked forces engage in fight with Ananda Marga, they will themselves be pulverized: they will be crushed like ants.” (7)

Namaskar,
in Him,
Vidyabhusan Deva

Note 1: EARLIER LETTER ON THIS TOPIC

In preparation of this significant observance, a few days ago there was a posting about Baba’s famous darshan of that day.

http://am-global-01.blogspot.com/2013/02/discourse-transcription-niilakantha.html

REFERENCES
1. Discourses on Krsna & The Giita, The Significance of the Word “Bhagaván”
2. Namami Krsnasundaram: Párthasárathi Krśńa and Pariprashna (Discourse 24)
3. Shabda Cayanika – 2, Disc: 8
4. Subhasita Samgraha – 21, Jaeva Dharma and Bhágavata Dharma
5. Ananda Vacanamrtam – 1, Devotion
6. Ananda Vacanamrtam – 6, Ten Wonts of Dharma
7. A Few Problems Solved – 4, Forward Movement Is the Essence of Life

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.

*******************
SOMETIMES DEMOCRACY IS HARMFUL

“There are occasions when majority decisions do not create unity in society because people are more or less divided on an issue. In such circumstances, the leaders should be very cautious when making their decisions, and take special care to safeguard the interests of everybody. In particular, they should select a course of action which does not harm the sentiments of any group. For example, suppose there are seven brothers in a joint family, and these brothers are divided on an issue. Four brothers may be on one side and three brothers on another. If the head of the family takes a decision based on the wishes of the majority, the family will be divided into two groups. Therefore, a decision should be taken which safeguards the interests of all the brothers.” (Prout in a Nutshell – 16, Three Cardinal Socio-Political Principles)

Note: Up till now, amongst the various political systems, democracy is the best of a bad lot. The ideal system will come in the future. Until that time, we must stick with democracy, despite its pitfalls and limitations.

On certain occasions, the democratic approach works well, but in many circumstances the result of majority rule is harmful. There are many delicate issues that should not be decided by the democratic process because such majority decisions harm the sentiments of the people, thereby leading to disunity and division. That is Baba’s above warning.

Here are a few practical examples from the greater society.

EXAMPLE OF BLOODSHED ON NATIONAL LANGUAGE

(A) After Indian Independence, using the democratic process, a majority decision was taken to make Hindi the national language. Ten of millions of people were extremely displeased and angered by this decision, especially in South India. That led to chaos and bloodshed within the country, and national unity was lost. This was clearly a case where a majority-based decision went against the well-being of the country, and failed to protect the interest of all. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

EXAMPLE DIVISION OF COUNTRY

(B) In certain Middle Eastern nations, the majority Muslims made Islam the national religion, thereby alienating those citizens who followed a different religion. This too led to infighting, socio-religious tensions, and disunity among the populace. Here again we see that a majority decision led to the fragmentation of society. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

EXAMPLE OF LANGUAGE SUPPRESSION

(C) For decades Pakistan and Bangladesh were one nation. But majority leaders of Pakistan suppressed the mother tongue (Bengali) of Bangladesh. In addition, those Pakistani leaders imposed various rules and laws. The people of East Pakistan felt suffocated and in result broke away and formed their own nation, i.e. Bangladesh. This also shows how a majority vote by Pakistani leaders led to a divisive outcome. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

TWO EXAMPLES OF FAMILY DIVISION

(D) As Baba points out above, majority decisions can lead to disunity and divisions within a family as well. Suppose there are 6 grown siblings who share a house together. Four are smokers and wish to smoke inside the house. The two non-smokers object. A voted is taken and by a 4 to 2 majority it is decided that smoking is acceptable in the house. This greatly annoys and disturbs the non-smokers and they move out, thereby dividing the family. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

In such a circumstance, the rational approach for these six siblings would be to consider the wishes of everyone and ban smoking in the house but allow for people to smoke outside on the porches. By this way, all can still peacefully and practically co-exist.

(E) A similar type of example can be raised regarding loud music. Suppose there are 6 people living together and 4 wish to play loud music at night while the remaining two prefer a quiet house. If a majority decision is made to allow loud music, then the remaining two will leave. Here again, majority decisions leads to the breakdown of a family or social unity. That is why on sensitive issues, other means need to be employed to protect the comfort and interests of all.

The above are all cases where a majority decision alienated and infuriated a section of the population. In result, there was serious social discord, violent uprisings, and division.

TWO EXAMPLES OF HOW UNITY WAS HEIGHTENED

BY FORGOING MAJORITY BASED DECISIONS

There is another way to examine this issue.

(F) There are occasions where majority rule was not followed and in result there was greater unity in society. When the black slaves were freed in the US, that was not a majority decision. If it had gone to a democratic vote or referendum, their freedom would not have been granted. In response, there would have been a revolt, and that would have led to more struggle and strife and tremendous bloodshed. Those in power understood well that a majority decision to keep black enslaved would be tantamount to pouring gasoline on a fire. Thus, a proclamation was made to set blacks free; this issue was never sent for a referendum. In result, the blacks were freed and society was far better off than if they voted and the majority decided not to free the black slaves. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

(G) A similar event occurred with granting women the right to vote. In various countries around the world, the ruling males could have taken a majority decision not to grant voting rights to women. Had they done so, there would have been terrible discord and tension in society. Due to social pressure and circumstance, those at the helm came to the conclusion that women must be given franchise. A similar event occurred with granting women the right to vote. In various countries around the world, the ruling males could have taken a majority decision not to grant voting rights to women. Had they done so, there would have been terrible discord and tension in society. Due to social pressure and circumstance, those at the helm came to the conclusion that women must be given franchise. They understood that in so doing there would be greater peace and harmony in society. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

The overall point which Baba has given is that the democratic approach does not bring social harmony if a majority decision is made on certain sensitive issues. On certain occasions, the rule by majority is fine. Yet there remain numerous instances on delicate topic where a majority decision only serves to alienate and anger many people ultimately cause division and disunity.

Thus care and caution are needed to build a unified society. Simply resorting to majority rule will not do. That is Baba’s guideline.
*******************

Read Full Post »

Date: Mon 31 Dec 2012 20:26:57
To: am-global@earthlink.net
From: Kamalakanta_margii@u.pub….
Subject: What is Fearful and Fearless Love for Parama Purusa

Baba

== WHAT IS FEARFUL & FEARLESS LOVE FOR PARAMA PURUSA ==

Namaskar,
This letter addresses some key aspects of devotional life and dhyana, and how we can cultivate a deeper, more intimate relation with Parama Purusa.

EXAMPLES OF FEARFUL AND FEARLESS LOVE IN MUNDANE LIFE

In Baba’s teachings, it is given that sadhana is the journey from fearful love for Parama Purusa to fearless love for Parama Purusa. To best understand and benefit from His divine guidelines, let’s first investigate fearful and fearless love on the mundane level.

There are many examples how fearful and fearless love plays out in mundane life. We will also investigate exclusively fear-based relations. For instance:

(a) Suppose a child breaks something in the house and then runs away and does not go back home. That child is just hiding at the neighbor’s house. Such a child is quite fearful. The child’s mother is calling and calling for them to return home, but that child does not budge. After a while the neighbor cajoles, prods, and ultimately carries the child to its mother. The child went unhappily. Such types of kids do not have love for their parents; rather their relationship is based on fear.

(b) Let’s say a child breaks a clay pot in their home, then they may run over to the neighbor’s house to hide. Although they do not really want to stay at their neighbor’s house, but nor do they wish to face their parents. They are scared to go back to their own house. But when mother starts calling the child then after a few rounds of calls, and after mother gives her assurance, the child returns home. That child has fearful love for their parents.

(c) Lastly, a child breaks something in the house and is overcome with sadness, but does not run away. That child is feeling repentant for their mistake, and when the mother calls the child immediately runs into her arms. In that case, we can say that the child has fearless love for her.

Finally in the case of ideal parents, we often see that kids have fearless love for their mother and fearful love for their father. This is not the rule per se, but perhaps a general trend.

EXAMPLES OF FEARFUL AND FEARLESS LOVE IN SPIRITUAL LIFE

Those pre-historic humans had only a fear-based relationship with God. That continued for thousands of years. It was only with the divine advent of Lord Krsna that a revolutionary shift occurred. Then bhaktas began having a loving relation with Parama Purusa. This is evidenced by the poetry and writings of Surdas, Meerabai, Caetanya Mahaprabhu, Vidyapti etc.

Still today some religion preach a fear-based relation with God, gradually though more seekers are being drawn to having a loving relation with Parama Purusa.

Here are a few examples that show the continuum from fear-based relations with God, to fearful love for Parama Purusa which gets transformed into fearless love for the Divine Entity.

(a) In some extreme cases of fear-based relations with Parama Purusa, followers think that, “God is ferocious and can curse and destroy me. I have done sin and He will leave me to burn in hellfire.” Some dogmatic religions adhere to this extreme tenet. In that case there is only fear.

(b) Next, some sadhakas think they are unable to follow all the rules and codes of conduct and they will never be up to the mark. So they opt not to go close. Instead they prefer to do pranam from a distance. They have love for Parama Purusa, but do not want to go close and talk etc. They prefer to sit in the back for general darshan and DMC; and internally they vow to themselves never to go to any meeting or reporting. In that smaller venue, they may be punished and pointed out, so they prefer not to go themselves, but they like to hear about it. There were some margiis and wts who followed this pattern. They did not wish to go close but they had love for Baba so they came and stayed in Ananda Marga. Those who left Ananda Marga entirely and never came back, they had a fear-based relation with Parama Purusa.

(c) Then there are those sadhakas who have committed wrongs and they think, “How can I go close to Parama Purusa, He will be furious with me.” Such persons also have fearful love for the Lord.

(d) Another section of devotees think that, “If I do wrong then Parama Purusa will be unhappy with me.” Actually they have yet to engage in any wrongdoing, but the very thought of that is enough for them to think that the Lord will be displeased with them. They too harbour fearful love for Parama Purusa.

Here are a few examples of fearless love for Parama Purusa:

(a) When devotees experience strong sadhana and potent mantra japa by His grace, then their fear automatically dissipates. They think, “My Parama Purusa loves me and whatever mistakes I have made will not be cause for Him keeping me away, rather because He loves me He will take me on His lap, regardless of my past wrongs.” Such a bhakta has fearless love for Parama Purusa. They request Parama Purusa, “Ok, I have committed many mistakes but it is Your duty to make me alright. It is up to You to cleanse me and give me strength.” Such bhaktas do not have fear. Some even accuse Parama Purusa, “Why did You allow me to do wrong? Why did You not keep me clean.” Some sadhakas really think like this, and it is not just some external show. They truly feel this way inside their heart. They do not brag about this or beat the drum. This is just their natural devotional expression.

(b) Any sadhaka who has experienced deeper and more intimate relations with Him in dhyana will naturally have fearless love for Him.

Baba furthermore states in the last chapter of Subhasita Samgraha – 25, “Iishvar Prem Tatha’ Usake Sa’th Bhay”, that it is okay and natural for sadhakas to begin their spiritual journey having fearful love for Parama Purusa. By this way they will be careful to follow all the do’s and don’ts. Then, slowly over time, or depending upon their approach in sadhana, they become more mature and focused and strictly abide by all those codes of conduct. Their devotional link with Him deepens and their fear fades away as they progress along this continuum. It is Baba’s grace.

In this posting, and for all bhaktas, the transition is from fearful love to fearless love for Parama Purusa. Please read Baba’s following guidelines.

BABA’S TEACHING ON DHYANA

In many places Baba guides us that that dhya’na is our highest practice which has no comparison.

Baba says, “Dhyana is the unbroken flow of the mind-stuff, or citta, in one continuous stream, like the flow of oil, where all the propensities of the mind are fixed on the Goal.” (Ananda Marga Caryacarya – 1, Sadhana, pt #7)

Our scripture says, “Dhya’na yoga which elevates human beings through constant self-analysis, obliterates the very existence of the non-spiritual, and expedites one’s elevation into the supreme spiritual stance.” (Microvita in a Nutshell, p. 92-3)

By these sadhana teachings it is clear that dhya’na is that distinct practice which leads us unto Him.

FEARFUL LOVE TO FEARLESS LOVE

In this passage Baba vividly tells us that sadhana – dhya’na – is the process of yojana’t, whereby we move from the stage of fearful love to fearless love for Him.

Sadguru says, “Yojana means unicity with Him. The final goal of a sa’dhaka is to become one with Him….The spirit of sa’dhana’ is to get oneself unified with the hub of this universal wheel, not united but unified.”

“Now this sa’dhana’ which is sa’dhana’ for complete merger, for unification, starts with fearful love. Love must be there. Unless and until there is love, there can not be unification. So love must be there but it starts with fearful love and ends in fearless love : and the space between fearful love and fearless love is the space of sa’dhana’. What is sa’dhana’? Sadhana’ is transformation of fearful love into fearless love.”

“When this attraction is for any non-integral entity, or for any small entity this is called ka’ma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Purus’a — it is called Prema.”

“Yojana’t starts with fearful love and ends in fearless love and the process of transformation of fearful love into fearless love is called sa’dhana’ (Intuitional Practice).”

“Sa’dhana’ starts with fearful love:..One name of God is bhiis’an’a because everybody is afraid of Him. Everybody starts their sa’dhana’ with fearful love but that sa’dhana’ ends in fearless love – because unless and until one becomes fearless one cannot become one with Him.” (Subhasita Samgraha – 18; Salem, Madras, D.M.C. 9-12-64)

SPECIAL GUIDELINE FOR ENHANCING DHYANA:

UNIQUE TEACHING FROM BABA

Furthermore, here is Baba’s special sadhana guideline for enhancing one’s pratice of dhyana.

In His discourse, ‘Chariot and the Charioteer’, Baba explains about pra’na wherein He specifically guides us that pranayama and dhyana should be done in sequence – i.e. when the mind is very calm then one can do pranayama, and, directly thereafter, one should do dhyana. That’s to say, pranayama should always be followed by dhyana.

Pranayama and dhyana are very important and closely linked as Baba Himself has written the significant aspects of the practical process
in His books.

Here is the one of the special and unique ways in which pranayama and dhyana are related. Here Baba guides us that pranayama is a necessary complement for proper dhya’na.

Baba says, “Pra’n’a’yama is the scientific process to control the respiration and hence the mind, as a result of which sadhana is especially facilitated. The practice of dhya’na becomes a time consuming affair if pra’n’a’yama is not adequately practised.” (Caryacarya, Sadhana, pt #4)

By the above teaching it is clear that pranayama plays an important role in the practice of dhya’na. And through sustained effort in dhyana the sadhaka develops fearless love for Him and ultimately becomes one with Him, by His grace.

BECOMING ONE WITH HIM

Baba says “A genuine spiritualist will have to establish a relation of love with Parama Purus’a. Those who remain oblivious to this truth become unsuccessful in their mission.” (Subhasita Samgraha – 11, ‘The Path of Salvation’)

Ananda Marga scripture says, “Tasmin haḿso bhrámyate brahmacakre. And what do the rest of the people do? They think that since Parama Puruśa is so vast and so learned, whereas they themselves are foolish and illiterate – insignificant creatures. Thus they increase their radii, their distance from the nucleus. This psychology that Parama Puruśa is too vast and great for the devotees to attain Him is called mahimnabodha, that which keeps them away from Parama Puruśa. Those who consider themselves to be wicked try to go far from Parama Puruśa, thinking that if they remove themselves from Him they will in this way be spared punishment. But the point is, if someone goes some distance from Parama Puruśa, can he or she avoid punishment in this way? No. So it is better to come close to Him and draw His sympathy and love, and thus become pure and holy.”

Prthagátmánaḿ preritáraḿca matvá.

“As long as human minds dwell on the duality that “I and my Lord are separate entities,” they keep on moving around the periphery of Parama Puruśa. Instead of this, people should think, “Parama Puruśa is my Father – He may be great and wise, but after all I am His child.” Now in the worldly sphere, if a father is learned and the son or daughter is illiterate, this does not at all undermine the sweet and loving relationship between the father and his child; rather instead of going away from Parama Puruśa, it is better to come close to Him so that the influence and wisdom of the Supreme can elevate His sons and daughters. And those who are wicked and sinful also need not be worried because they are also equally His children.” (Subhasita Samgraha – 11, The Supreme Desideratum of the Microcosms)

Sadguru says, “There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms.” (Ananda Vacanamrtam – 5, The Social Order and Superiority and Inferiority Complexes)

Baba says, “The real spiritual unification is defined as Saḿyoga yoga ityuktah jiivátamá Paramátmanah: when the unit consciousness and the Supreme Consciousness are fused into one, that is the real yoga. When does this take place? When the spiritual aspirants establish a relationship of sweet love with Parama Puruśa. In the absence of this sweet and loving relationship, human beings are bound to maintain a distance from Parama Puruśa out of fear. This is called mahimnabodha in the scriptures. “While Parama Puruśa is such a vast and exalted Entity and I am such an insignificant creature, how can I go near Him?” This sort of inferiority complex on the part of a spiritual aspirant is immensely harmful, and spiritual aspirants must be aware of this. I may be a very small creature, and indeed a drop of water is very insignificant in comparison to the vast ocean of water; but although small, that tiny drop of water is inseparably associated with the ocean itself. That drop never thinks that because it is a mere drop, how can it be associated with the great sea. In the same way, the arduous yogic practice of spiritual aspirants becomes meaningless if they fail to establish a sweet relation with Parama Puruśa.” (Subhasita Samgraha – 11, The Path of Salvation)

Baba says, “Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one’s individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jiṋána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma.” (Ananda Marga Philosophy in a Nutshell – 4, Bhakti and Krpa)

MORE OF BABA’S DIVINE TEACHINGS

Taraka Brahma says, “Try, O sa’dhaka, to know only Him, in Whom are held the sky, the world and the void, in whom are ensconced the mind, the five vital forces and the sensory and motor organs. Shun all other pointless considerations except your efforts to know Him. You are mortal, subject to death. Your desire of establishing yourself in deathlessness has been with you from eternity. And that very Brahma is the bridge leading to that state of deathlessness. So you will reap the real good, if you can only know Him.” (Subhasita Samgraha – 2, p.30)

Ananda Marga ideology says, “The Entity whom you are trying to attain – Parama Purus’a – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you.”

“When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap.”

“Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright.” (Ananda Vacanamrtam – 23)

IN ORDER TO TEACH, ONE MUST PRACTICE

Although it is a sensitive matter, everyone should be very clear that only those acaryas who are strict and sincere in all lessons of sadhana can teach meditation to others. Failing that, their instuctions for dhya’na will be hazy and confusing. Those who do not practice dhya’na in their practical life cannot guide others.

Baba furthermore tells us in different discourses that “A’caran’a’t Pa’t’hyet Yah Sah A’ca’ryah”.

Only those who teach by their conduct are acaryas. If their conduct is not good, then they cannot be treated as acarya. So acarya does not mean the title of acarya or wearing a certain colour of clothing. The critical meaning of acarya is those whose conduct is exemplary. (Reference Ananda Vacanamrtam – 23 ‘Silent Action’, and Ananda Vacanamrtam – 31, Conduct of Acarya.)

Baba says, “Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.”

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words.”

“In every period of history, some people are heard saying: “Today’s society is ruined, the people degenerated. Life was better in the old days.” The same view is expressed in every era. Have human beings really lost their humanity? Don’t they hold the highest position in the evolution of living things?”

“All the psychological diseases of humanity are the result of not having bhúmadrśt́i (Cosmic outlook) in life. The diseased persons do not consider others, but think only about themselves. They are busy thinking about their own families, employers, etc., and they forget everyone else. This is a terrible malady. But it is a mere expression and symptom of narrow-mindedness, the real root and reason for psychological disease. The cure is to reverse the trend of behaviour to rid the fallen human beings of narrow-mindedness. The medicine is one and only one: Brahmabháva [ideation on Supreme Consciousness]. But just adopting the supreme goal does not immediately establish one in that. It is the work of the ácárya to recognize if a person is on the right or wrong path and course of action. The ácárya should give direction and guidance in every work, big or small. When he or she is to impart any duty to anyone, he should be strict, strong and exact, like a diamond. He or she should never consider social position, wealth, rank, etc. Only those who are established in Yama and Niyama [moral code] and practise sádhaná can be given any responsibility.” (Ananda Vacanamrtam – 31, Conduct of Acarya)

Namaskar,
at His lotus feet,
Kamalakanta

PRABHAT SAMGIITA

“Timira’vrt ama’ra’trir a’ndha’r bhediya’ esecho…” (P.S. 1329)

Purport:

O’ Baba, on this pitch-black amavasya night which is enveloped by the cimmerian darkness, on this very night by piercing through the cimmerian
darkness You have taken advent.

O’ my dearmost Baba, You have saturated my entire existence with Your divine effulgence and You have situated Yourself in the depths of my heart.

Baba, I go on ideating on You – ensconcing my mind in Your ideation. O’ my Dearmost, You are mine and mine alone. I do not have fear of anyone or anything, because when I know in my heart that everything is situated within You, then why should I have any fear.

O’ Parama Purus’a, I will not harbour any feelings of hatred towards anyone on any occasion. Because when everyone is within You, then how can I have hatred towards anyone. I cannot.

O’ Parama Purusa with Your thunderous voice You are revealing this eternal Supreme truth: That You are the Supreme Controller of this great
universe.

Baba, You have graced me by coming after piercing through the cimmerian darkness. Your glory cannot be written – it is indescribable…

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Date: Thu, 27 Dec 2012 19:33:49
From: Pradiip Deva
Subject: Why Some Do Not Feel Graced
To: am-global@earthlink.net

Baba

== WHY SOME DO NOT FEEL GRACED ==

Namaskar,
As sadhakas, one of the main things in life – or the main thing in life – is to cultivate a sweet and intimate relation with Parama Purusa.

Because only He is our eternal Friend who remains along with us forever and ever; only He is that all-powerful Entity of this grand universe who can save us from all kinds of troubles and difficulties; only He is that Bliss Personified Entity who can fill our hearts with unending love and compassion.

So when Parama Purusa alone is that Divine One, naturally then it is most advantageous and very intelligent to nurture an intimate relation with Him.

In Baba’s below mentioned guideline, He uniquely shows us how in our day to day existence we can establish such a devotional and intimate link with Parama Purusa – one that will grow and flourish more and more by His grace.

BABA’S GRACE IS EVERYTHING

To do anything in this universe takes energy, and that energy comes from Him.

All of us are aware and it is indeed well known that the devotional scriptures of A’nanda Ma’rga proclaim that everything happens due to the supreme grace of Parama Purusa. There is not a single event or day to day occurrence that transpires in this vast expressed universe that is not the direct result of His divine grace – His krpa’.

Gurukrpa’ hi kevalam
“The Guru’s grace is everything.”

Baba says, “This alone is the supreme truth. This is the be-all and end-all of life.” (A Few Problems Solved – 8)

Hence it is a universal truth and well accepted fact that Baba’s grace is everything. All good things in life and all positive results are all due to His causeless grace.

Even then, due to their vanity, in their heart of hearts various jinanis have their own separate perspective.

The bhakta feels in his heart that Parama Purusa is gracious and doing everything whereas jinanis feel that they themselves are doing everything. And that is the big different in mind-set between the two.

Bhaktas give credit to Parama Purusa and that brings more feelings of devotion, while the jinanis give credit to themselves and that creates the feeling of vanity, i.e. the umbrella of vanity. That is why some do not feel graced.

WHO SHOULD BE GIVEN CREDIT

Let’s analyse who should be given credit when any work is done.

Suppose you performed an action. Someone fell down on the railroad tracks and you picked them up and saved their life and the next day it was reported in the newspaper. By reading the article, you become very happy and proud of your good deed. Others are appreciating you and you are pleased with yourself. From the viewpoint of the general society, this is all quite normal.

According to the dharmic dictates of Ananda Marga, we should see things completely differently. Because we have to see where the energy came from to do such an action.

The common people think that you did this work with your own energy, but when we think in spiritual way, then we can easily understand that you did not pull that person from the tracks with your own energy. You derived your energy from the air, sunlight, water, food, and from life itself. You are not your own source of energy. It is coming from somewhere else – from all these elements.

If we examine the issue more deeply, we can understand that the ultimate source of all energy and all vitality is Parama Purusa. So then who should get the credit? The Owner and Source of all energy, or should you get the credit. Certainly Parama Purusa. Not to understand this simple truth is foolishness. Those who live off other’s energy and strength yet are proud about their own accomplishments thinking they they have done this with their own energy are veritable fools.

Here is another way of thinking of things.

Suppose one master gave $30 to his servant to purchase medicine for a needy person. Thereafter, the servant feels proud that he himself contributed that money. And he starts boasting about his great act of giving. Naturally, everyone around thinks that servant is crazy. Because, in truth, all he did was spend the master’s money yet he (the servant) is bragging as if he gave the money for helping the needy.

The point is easy to understand. When all one’s energy comes from Parama Purusa naturally credit should be given to Him. That is what bhaktas do. Those who do not understand this think that they themselves are the doer. Such persons are are called jinanis – according to in AM philosophy. These jinanis do not just reside in the “underworld” or in “heaven” – they are among us. We should ask ourselves: “Am I a jinani? Do I give appreciation and credit to Parama Purusa? Or do I only appreciate myself, not Him.

That Divine Entity should be given all of the credit. Giving credit to Him is devotion.

Baba says, “The duty of human beings is only to continue their efforts to please Parama Purusa. Thus when any work is done, the concerning sadhaka is not to be given any credit; the credit should be given to Parama Purus’a.” (Subhasita Samgraha – 18, The Path unto the Abode of Beatitude)

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES

Once upon a time there were two disciples of the Supreme Guru.

One of the disciples was very simple in nature and he readily accepted the fact that all the favourable developments in his life and all the successes in his life were due to Guru’s Grace – the grace of Parama Purusa. This was his regular way of thinking. And the more his mind thought like this, the closer he felt with Parama Purusa.

By that way each and every moment he would say, “O’ Lord You are the Great Doer behind my each and every action. You conceive of the work, You execute the work, and You are the One who makes that work successful. Everything sweet in my life – everything accomplished in my life – is a direct outcome of Your divine grace. That is why I always repeat Your divine name.”

So in that way, all day and all night long that simple disciple was forever involved in singing Kiirtan and repeating his Ista mantra and Guru mantra. And naturally that same disciple felt closer and closer to Parama Purusa – day by day.

The above disciple is a bhakta as he gives all credit to Parama Purusa and realises that Parama Purusa is gracious.

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES (Part II)

In stark contrast, the other disciple had a more jinani bent of mind. He was very proud of his own knowledge and capabilities, and accordingly he felt that whatever good things he had achieved in this life were a direct result of his own talents and his own efforts. This jinani was thinking that he himself was doing all the hard labour and that Parama Purusa is just keeping still – not doing anything.

This mentality is the notorious umbrella of vanity. When any simple or hard work is accomplished then that work can be viewed in two distinctly different ways. One may think that it is His grace or one may think that ‘I did this work’. By this way one either goes closer to or farther from Parama Purusa. If one thinks that ‘I did this work’ then that is the umbrella of vanity and that pushes the person away from Parama Purusa. So this umbrella of vanity brings degeneration.

Let us always remember that Parama Purusa is equally gracious on everyone – whether one understands this or not.

So when it came time to explain his own achievement, then this jinani always harboured the idea that it was all due to his own hard work and perseverance. This was his inner feeling. That was how he explained his own successes in life. And he felt that nobody worked as hard as he did.

But when he saw anyone else getting any type of success in life, then out of extreme jealously and with his skewed intellectual understanding, that jinani would proclaim:

‘This person has no talent or ability, he cannot do anything, so it stands to reason that his success is only due to the grace of Parama Purusa. But in my life it is not like that; in my life I have worked hard to achieve everything I have gotten’.

This was the extreme type of vanity that clouded the jinani’s mind.

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES (Part III)

In that case how was it possible for the jinani to develop a sweet feeling towards Parama Purusa. Unfortunately it was not. This very crude outlook – this type of umbrella of vanity – totally hindered his own ability to cultivate an intimate and devotional relation with Parama Purusa.

That is why this jinani would often proclaim, ‘I do not feel the grace of Parama Purusa – where is it, I do not feel it’. And when any problem would appear in his life then he would automatically start blaming Parama Purusa for placing this obstacle on his pathway. This was the unfortunate and low-minded perspective of that jinani.

Whereas the more simple devotee’s outlook was the exact opposite. This simple sadhaka attributed all good tidings as being a direct result of the fathomless grace of Parama Purusa. And he felt that if any problem ever came in his life then surely Parama Purusa is there to solve it. This was the natural feeling in his mind. And by thinking like this and by realising this divine and universal truth that Parama Purusa is always gracing and saving him, this simple devotee naturally began to feel a closer and more sentimental link with Parama Purusa.

BEGGAR EXAMPLE

At this point, still a few may be wondering how it is possible to develop a more intimate relation with Parama Purusa merely by thinking that everything is due to His grace. Some may be wondering how this works. Perhaps we can look at it this way.

Suppose one beggar arrives at the door of one householder. Upon seeing this ravenous beggar, the householder graciously feeds the beggar a variety of tasty and sumptuous dishes on and on until finally the hungry beggar has eaten up to his heart’s content.

Thereafter if the beggar has a sense of gratitude and thinks that he was fed due to the kindness and generosity of that particular householder, then naturally the beggar will develop a sweet feeling in his heart for that householder. And he will walk around town telling to one and all how that householder lovingly prepared so many tasty dishes to satisfy his hunger until finally he felt totally satiated. In this way that beggar will sing the good deeds of that householder. And he will automatically feel a close connection with that gracious householder.

In contrast, if the beggar feels that he got that tasty food only because he walked many miles to the householder’s residence. And if the beggar thinks that he got the meal only due to his own efforts, then he will not feel an iota of gratitude toward the householder. Rather he will contemptuously tell that the householder did not provide me with the food that I really wanted. And the beggar will complain that for dessert the householder only gave me 1 KG of rasagolla and I wanted 2 KG. In this way the beggar will remain totally dissatisfied and completely furious with that householder.

In reality, the householder gave the very food that he himself was going to eat and he gave the sweets that he usually reserves for special guests. But if in the street one tells that beggar that the householder feed you well, the beggar will be dissatisfied thinking that I should have gotten more.

In that case in the beggar’s mind there will not be any sweet feeling towards the householder – rather in that circumstance the relation between them will seem cold and distant. The beggar will even feel angry and inimical towards that kind householder.

LIKEWISE WITH PARAMA PURUSA…

Likewise with Parama Purusa, each and every sadhaka should think & cultivate the idea in his mind that all the joys and all the smiles in his life are due to His supreme grace.

And this is not just the world of make believe, this is the grand reality of this divine universe. Because Parama Purusa really does do everything. Everything is due to His grace and He is in controller of everything going on in this vast universe.

So believing everything to be a result of His cosmic grace is not just one’s own mental fabrication or one’s own imagination, this is indeed the grand truth of this created universe: He is the one doing everything. All credit and glory goes to Him.

By realising this truth, automatically that sadhaka will feel more love and affection for Parama Purusa. One will feel a deep sense of eternal gratitude towards Him. In that ideal psychic environment, a close and intimate relation with surely blossom between the bhakta and Parama Purusa. Then one will feel His grace, always.

WHAT VAIN JINANIS DO

But if out of one’s own silly vanity any jinani fails to recognise this divine truth, then in their own mental laboratory they will build up their own superiority complex and think that all good things are due to their own greatness. Because of this vain and self-centered approach, mentally such jinanis remain far away from Parama Purusa and they cannot make that sweet relation with Him. And step by step this feeling of isolation permeates each and every aspect of their life until finally their whole existence is sunk in woe and frustration. Such persons never feel His grace.

HUMAN DESIRE AND LONGING

Ultimately human beings want someone who is very close – someone who will be their grand companion each and every moment in life. Human beings want that type of intimate relation and eternal Friend. And such a companion, such a relation, such a Friend, can only be Parama Purusa – not any human being.

So if in their life anyone has been blessed to have that type of close link with Parama Purusa then in their life there will always be a sweet flow of love and devotion and they will always feel happy, content, and internally satisfied. Because their life is drenched in His divine love and they feel His grace working each and every moment.

UNFORTUNATE UMBRELLA OF VANITY

But if due to their own unit ego and vanity anyone is unable to cultivate a sweet feeling with that most loving and divine Entity, then that type of jinani will always feel sad, lonely, and depressed. Their life will always feel empty. And the root cause behind it all is that unfortunate umbrella of vanity – not realising that He is the real Doer.

Here below Baba describes this situation.

Baba says, “He has got equal love for each and every creature of this universe, for all animate and inanimate objects. His krpa’ and His compassion is being equally showered upon each and every individual, upon each and every object. He bestows His compassion equally on each and every object. Equally on pa’piis [sinners] and pun’yava’nas [the virtuous].”

“But common people do not feel it, they do not feel that they are getting His krpa’. Why do they not feel it? That krpa’, that water of compassion, is being showered on each and every creature equally, but ordinary people do not feel that they are being drenched by those sacred waters. Why? Because they are holding the umbrella of vanity over their heads, that’s why they are not being drenched.”

“And what is sa’dhana’? You will have to remove that umbrella from above your head and get yourself drenched by the sacred water. You will have to remove that umbrella of vanity…and get yourself drenched by that water; and then you will feel that you are being graced by Him. This is what is called krpa’. Krpa’ is there, but you will have to come to feel it by your sa’dhana’. And when you will remove that umbrella, you will get proper direction, and then you will be guided by hla’dinii shakti, by Ra’dhika’ shakti. Here you will come in contact with His nu’pura dhvani [Divine Sound].” (Ananda Vacanamrtam – 33, ‘Brahmacakra’)

SADHANA AND HIS GRACE REMOVES THE UMBRELLA,

OTHERWISE…

Thus as Baba guides us in His above teaching, the devotional cult of sadhana enables one to feel the sweet presence of His divine grace. Because when one does sadhana then naturally the mind becomes soft, serene, and peaceful. And in that way, the sadhaka instinctively feels that everything is due to the divine grace of Parama Purusa.

However, without that, without the practice of sadhana, such jinanis just develop a gross superiority complex and in their mind vanity is the dominant factor. In which case they go on harbouring the idea that they themselves are the only doer in this universe. And they give all credit unto themselves.

And giving credit to oneself instead of Parama Purusa is the umbrella of vanity.

When one recognises that Parama Purusa is doing then that is devotion.

By holding such an unfortunate umbrella of vanity over their head, these jinanis remain far, far away from the charming and loving presence of Parama Purusa – they do not feel the continuous flow of His sweet grace. This is their unfortunate state – all because of the umbrella of vanity.

SELF-INQUIRY

If you do not feel graced then look in the depths of your heart. Think: In your life do you feel that everything is done by Parama Purusa, or do you feel that you are doing everything and people should appreciate your efforts. Therein lies the answer. This is an internal topic – as one thinks that is how the mind works. And that is why one will feel His grace, or not.

BABA’S BLESSING

By His infinite mercy and compassion may we all develop that intimate link with Parama Purusa and thereby swim in the devotional waters of His sweet grace.

Baba says, “When you are enjoying the Grace, what will happen? The radius will be shortened, and in this very life you will become one with your Goal, your Nucleus. This Nucleus knows no artificial barrier, nor isms, countries or philosophies. This Nucleus knows that the moving entities are My children – they want to come and sit on My lap.” (Ananda Vacanamrtam – 12, ‘The Only Cult’)

Namskar,
Pradiip

Note 1: PROBLEM OF VANITY

Here Baba describes how vanity affects people.

Baba says, “‘I did this, I did that – I built this road when I was a minister I constructed this bridge when I was in the Public Works Department’ – this is how people become mad for their little ‘I’.” (Ananda Marga Ideology and Way of Life-11)

Thus when people suffer from this type of vanity it is impossible to develop an intimate and sweet relation with Parama Purusa. Because when they get any success then they proudly think that they are doing everything and that Parama Purusa is not doing anything. And when anything bad occurs then those same jinanis vehemently blame Parama Purusa for causing such a disaster. By this type of demented outlook, ultimately such jinanis create an inimical relation with Parama Purusa. By this way any balanced person can see how vanity is a huge hindrance on the path of spirituality.

Note 2: MORE ABOUT THE UMBRELLA OF VANITY

Here Baba explains more how due to their vanity jinanis feel that only others get His divine grace – but not themselves.

Baba says, “Now, you can say, ‘This gentleman has got the grace of the Supreme and I do not get the grace. What am I to do?’ No, He is omnipotent, omniscient, and all-loving. His grace is for all without any exception. But because of your individual vanity, you do not realize it.”

“Suppose there is a heavy rain of His grace. If you hold an umbrella of vanity over your head, you will not get drenched with the rain. So, if you remove the umbrella of vanity from your head, you will be drenched with His grace.” (17 August 1979 DMC, Taipei)

The only solution for such jinanis is to remove their unfortunate umbrella then only will they get relief and mental peace – otherwise their life will pass in frustration.

Note 3: OUR ETERNAL FRIEND AND HIS EVER-FLOWING GRACE

Baba says, “He constantly showers His grace without reservation even on those persons who make no effort for salvation and who gradually degrade themselves. Even though you calumniate Brahma and deny His existence, yet He will not be displeased with you. He will not thrust you on the path of destruction. His imposing countenance of forgiveness will for ever remain, and He will forever go on directing you to the ways of salvation. Who else is your genuine friend and compassionate companion?” (Subhasita Samgraha – 1, ‘Brahma Krpa Hi Kevalam’)

PRABHAT SAMGIITA

“Tumi manera katha’ shune tha’ko…” (PS 4488)

Purport:

O’ Parama Purusa Baba, O’ my most intimate One, You always listen to my tales. My feeling and my sentiment, everything You know. You are always filling my heart with Your most attractive form of madhura bhava. In the dark negative days, in the new moon night, You are the brightest effulgence which removes the blackness. In the burning desert, You are the cool water. In the rainy, cloudy night when people have lost the path, at that time You are the Savior Who shows the proper path towards the Goal. Baba, I am desperately searching You, but You are hiding Yourself with the covering of maya. In the spring season You are the most charming fragrance flower. In the pain and agonies You provide that sweet loving touch. Baba, my only desire is that You eternally remain along with me showering Your love, affection, and infinite grace – without caring about my imperfection and shortcomings. Baba, You are ever-gracious, O’ my Dearmost…

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To: AM-GLOBAL
From:
Date: Tue, 18 Dec 2012 01:28:34
Subject: Baba’s Humour at Bettiah DMC

Baba

== BABA’S HUMOUR AT BETTIAH DMC ==

Namaskar,
The following humorous and loving interaction took place between our Sadguru Baba and those blessed bhaktas who were graced to be able to attend the DMC in Bettiah on 23 January 1984.

This particular DMC marked the first time that a tandava competition was held in Bettiah, so it was a landmark occasion.

Here we should differentiate between the ceremonial dancing of tandava at every DMC and a tandava competition wherein dancers would dance for a long period maintaining proper form. Again this was the tandava competition.

THE HUMOROUS SCENE THAT TOOK PLACE

At this point in the program, the margii – who himself was a bit obese and going to call out the directions for tandava – is now addressing the dancers in the DMC pandal. Baba Himself is sitting on the dais and the pandal is full of thousands and thousands of margiis. Everyone can hear what the margii announcer is saying. The atmosphere was quite blissful and joyous.

MARGII ANNOUNCER: This is the start of our tandava competition. We should all try. You know that Baba is all-knowing. We should all try and everything will be fine.

(At that time Baba was smiling and in a happy mood.)

BABA: When you say “we should all”, that also includes you doesn’t it?

(Much laughter.)

(While margiis were still laughing, Baba began smiling broadly and slowly looked toward all the sadhakas from left to right, in the pandal. Baba continued…)

BABA: I will not dance – I cannot do.

(Hearing this, once again there was uproarious laughter inside the pandal. Baba’s words were full of double entendre, or dual meaning. On the one hand it meant that Baba is the Guru and therefore He is not going to dance; on the other hand it indirectly meant that the obese margii announcer is not going to dance.)

BABA’S BLESSING

Baba says, “You will have to build a society in which no one is forced to weep, where everyone smiles joyfully all the time and gets ample scope for laughter.” (Ananda Vacanamrtam – 4)

Namaskar,
at His lotus feet
Parama’tman

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Date: 08 Dec 2012 12:09:43 -0000
From: “Ram Singh”
To: am-global@earthlink.net
Subject: “Ideological Fight?”

Baba

== “IDEOLOGICAL FIGHT?” ==

Note: There is a spiritual topic appended to the bottom of this letter about sadhana, pranayama, and travel. – Eds

Namaskar,
“Certainly Sambhutyanand jii is intimately aware of the many anti-ideological and violent acts of Sarvatmanand jii, Vicitra’nand jii, and Kolkata Adm. So today, when Sambhutyanand jii is on the receiving end of such inhumane torture from the Kolkata regime, he should not only raise his own personal issues and tales of woe, he should also discuss and reveal all the black deeds done by Kolkata Adm, many of which he was directly / indirectly involved in. Some of those incidents include torturing many workers, the murdering of Wts (e.g. Ac. Abhipremananda Avt), the distortion of Baba’s books, the curtailment of margii rights, and many other black deeds.”

“Let us not forget that when Rudranand jii was central ISMUB Secretary, then Sambhutyanand jii jii was a sectorial ISMUB strong-arm. And when Sarvatmanandji became ISMUB Secretary then again Sambhutyanand jiia was a sectorial ISMUB Wt. Both in 1994 and 1997, under the leadership of Rudranand jii and Sarvatmanand jii, respectively, along with the support of Vandananand jii, Parmeshvaranand jii, respected Didi Ananda Giita and others, Sambhutyanand jii himself changed Baba’s given BP election manual, snatched away margiis’ rights, distorted Baba’s discourses as only being given in Bengali, and authored the Fake BP Manual. Indeed, Sambhutyanand jii was one of the key members of the caucus who conspired to change the BP manual. In fact, if you look at the cover of the 1997 Fake BP Manual, which is still in vogue today, it is Sambhutyanand jii’s name – and his name alone – that appears on the cover. So he was a key person in ISMUB those days, as well as the right-hand man of Sarvatmanand jii.” (From the posting: “Cry of Sambhutyanand jii)

Here below is a letter by Dada Sambhutyanandaji about his recent court case. First we should all keep in mind a few points.

1. We should not think that these people are fighting for dharma. Just they are involved in atma sukha tattva, or selfish interest and pleasure. They are fighting for their own agenda. There is no great ideal in mind.

2. So no true bhakta should fantasize that those raising such court cases are doing such a great job. Just they are involved in the fight for power.

3. Dada Sambhutyananda himself is not a fighter of dharma. All along he was the right-hand man for all those black deeds done by Ac Sarvatmanandaji. So Sambhutyanandji has his own dark and long history.

4. Sambhutyanandji was a key cog in the machinery to harass, terrorise, and push away so many wts and margiis. He was the right hand man and now he is facing the same. How ironic: Just this is the liila of Parama Purusa and the play of prakrti. After it is sad that in his old age he is suffering.

Baba says, “The matter does not end here. The wickedness, the deceit, that pollutes human society first moves along a crooked path like its masters, and finally ends up by annihilating its masters themselves. The wicked persons at the helm of affairs, who are now out to liquidate others, will one day themselves be liquidated and erased from history by their own followers. Sinful persons, by following the crooked path, contaminate the atmosphere of the universe, but ultimately that sinful conduct, in a similar crooked way, will recoil like a boomerang on the sinners themselves.” (Namah Shivaya Shantaya, Disc: 10, Shivokti 10)

5. We should take lesson that if in your heyday you harass others then everything will be recorded in the diary of Parama Purusa. Due to their ego, people think that they will remain powerful forever, but look what happened. Now those same gang leaders are kicking him like a football. Sambhutyanandji never imagined this earlier – that is his unfortunate state.

6. I feel sorry for him on the human level and I have sympathy in that in his old age and deteriorating health he is going through all this trouble and torment. I have sympathy for him on the human level the same way I would have sympathy for any criminal or mass murderer who did so much harm. I extend my good wishes for Dadaji’s happiness.

Namaskar,
Sastaunga Pranam to Baba,
Ram Singh

Note 1: LINK TO PRIOR LETTER

Here is a link to a prior letter on this topic.

http://am-global-01.blogspot.com/2012/09/cry-of-sambhutyanand-jii.html

Note 2: DADAJI’S PUBLIC LETTER ABOUT THIS COURT CASE

From: Sambhutyananda Avadhuta

Authority of the so called ‘United Administration’ under challenge in the Court of Law. After a long wait and futile persuasion for restoration of lawful and ideological organisational setup (based on ‘Carya’carya’ & ‘Constitution’), the Kolkata Protesters filed a new suit being Title Suit No. 178 of 2012 on the last 23rd Nov 2012 in the Court of the Civil Judge (Sr. Division), Purulia. The plaintiffs Ác.SambhutyánandaAvt. and 4 others have filed the suit against fourteen(14) defendants (Ác. KingshukRanjanSarkar& others).

The issues involved in the suit are —
1. The so called election or selection of Purodha Pramukha on 25th March 2011.
2. Transfers and Postings made between 25th to 27th March 2011 and onward are illegal.
3. Formation of Central Committee on 25.04.2011.
4. Governing Body for the term 2011-12 & 2012-13.
5. United Administration.
6. Freedom of Plaintiffs for entering and staying in the Campus of AMPS at Tiljala and Anandanagar or any unit of AMPS throughout India.
7. Freedom of Plaintiffs for attending any spiritual function like Dharmacakra, DMS, MahaprayanKiirtan etc., visiting MG Quarters or Memorial in Tiljala (Kolkata) and Anandanagar or anywhere else throughout India.
8. Restoration of possession of plaintiffs of their rooms and accommodations at Tiljala Campus. Along with the suit (plaint) and injunction application has also been filed for and order of temporary and ad-interim injunction against defendants. After hearing the application for ad-interim injunction the Ld. Court has been pleased to issue so called notices against defendants to appear in the Court and explain within 15 days from the date of receipt of the notice as to why prayers of the plaintiffs as prayed for should not be granted.

Plaintiffs :
1. Ac. Sambhutyananda Avt
2. Ac. Sucetananda Avt
3. Ac. Devakrsnananda Avt
4. Ac. Harikrsnananda Avt
5. Ac. Mantrasiddhananda Avt

Defendants:
1. Ac. Kingshuk Ranjan Sarkar
2. Ac. Vicitrananda Avt alias Ac Vikasananda Avt
3. Ac Bhaveshananda Avt
4. Ac. Sarveshvarananda Avt
5. Ac Ravishananda Avt
6. Ac. Viitamohananda Avt
7. Ac. Mantreshvarananda Avt
8. Ac. Kalyaneshvarananda Avt
9. Ac. Trayambakeshvarananda Avt
10. Ac. Tanmayananda Avt
11. Ac. Suthirthananda Avt
12. Ac. Purnananda Avt
13. Ac. Sugatananda Avt
14. Ac. Sarvatmananda Avt

Proforma defendant: AMPS having camp central office at 527 VIP nagar kolkata.

SPIRITUAL TOPIC:

== ABOUT SADHANA, PRANAYAM AND TRAVEL ==

Recently someone posed a query about doing pranayama during a commercial airline flight and here is the reply:

On a typical airline flight, the air is too dirty to do pranayama. No doubt there are varying degrees of cleanliness and dirtiness, but on the whole it is not healthy or beneficial to do pranayama on a public flight.

People are eating tamasik foods, drinking wine and alcohol, and those smells and vibrations spread throughout the cabin. There is an air purification or circulation system on every plane, but many of those tamasik smells (fish, meat, alcohol etc) and air molecules will reach your seat before going through the air purification system.

Plus there is so much bacteria floating around and so many germs that it is just not a good environment for pranayama. Flights are crowded, and people are involved in tamasik foods etc and breathing, belching, and creating flatulence etc.

All in all this is not the proper place for pranayama. Other lessons can be done, but not pranayama as you do not want to invite all that tamasik air and bacteria deep inside the lungs.

If you are the only one on the plane or if it is a charted flight only for sadhakas, then it is ok to do pranayama.

Otherwise better to find an alternate spot to practice pranayama.

For instance, many flights are short and pranayama can be done upon reaching the destination.

If one is traveling across the planet, then there is most often a stopover for several hours. During that time, one should seek out and investigate the facilities in that airport. in many airports, there is a prayer room, meditation room, chapel, or even a yoga room. These are isolated quiet spaces where talking is not allowed, and anyone is welcome to visit and perform any spiritual practice or worship that they choose. This type of place is quite suitable for pranayama and all meditation lessons.

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Date: Thu, 29 Nov 2012 21:21:22 -0400
To: am-global@earthlink.net
From: Nagendra Deva
Subject: Story: Love is Mutual – Devotee & Parama Purusa

Baba

== STORY: LOVE IS MUTUAL – DEVOTEE & PARAMA PURUSA ==

Namaskar,
The life of the devotee is filled with love, longing, and sweet feeling for Baba. And Baba graciously responds to the call of the bhakta’s heart. This following story beautifully reflects this.

FAMILY ACARYA KISHUNJI’S REQUEST

The year was 1957, and Acarya Kishunji was stationed in Phulawa’risharif, working for the Bihar Military Police (BMP), when he got word that Baba would be coming to perform DMC in that very town.

Being a devotee, Ac Kishunji was very keen to attend – not only that, he was actively involved in making all arrangements for Baba’s arrival and DMC. So Ac Kushunji and put forth a request to his chief and supervisor, Birju Babu, the Subeda’r Major, or Assistant Major. He requested to have the days off to attend DMC.

Major Babu was not at all supportive of Ananda Marga but would never openly say anything against the organization.

Anyway, when Kishunji requested time off to attend Baba’s daytime DMC program at the local engineering college, then Major Babu replied, “You have your evenings free to attend General Darshan, so then what is the need to go during the daytime to attend DMC.”

Major Babu was very diplomatic yet firm in his response as he politely and tactfully rejected Kishunji’s request.

THE AGONY THAT ENSUED

As he was well aware about the militaristic ways of the BMP (Bihar Military Police), Kishunji understood clearly that there was little to be done to overturn his supervisor’s decision.

Internally though, Kishunji was in a state of agony.

He was tormented and wounded by the idea that, “My beloved Guru has come to the very place where I am stationed and I cannot attend His DMC program.”

Day long, this idea was burning in Kishunji’s mind & heart. He was completely upset that he would not be able to see Baba. He viewed the situation from a thousand different angles, but there seemed to be no hope in sight – he would miss DMC and miss Baba.

He was crying and thinking what a drama it is that, “Baba, You have come yet I am not going to be able to see You.”

In this desperate and melancholic frame of mind, Kishunji became drowsy after taking his midday meal. He fell into a sleepy stupor, with all those feelings of anguish swirling in his thoughts about having to miss DMC.

AN ABRUPT AWAKENING

How many minutes had passed it was hard to know, when suddenly the loud sound of a car horn brought Kishunji back to his worldly senses. Honk! Honk! Honk! The car sound was blowing again and again.

Kishunji was sure it must be some governmental vehicles out in the street. He got up and went to take a look….

BABA’S DIVINE ARRIVAL

…Behold, there was Baba!

PA was helping Baba out of the car and now Baba was walking towards the entrance of Kishunji’s quarters.

Kishunji, usually quite stoic in life, suddenly burst into uncontrollable tears. Tears were flowing and flowing as he saw Baba come towards his residence.

Kishunji was crying loudly and more loudly – the neighbors began thinking that something was wrong or that someone had died.

Never before in his life had Kishunji cried like this after his childhood; he was completely overcome with emotional-cum-devotional yearning for Baba.

His whole life he had served in the military police, so he was trained and accustomed to being quite reserved in his response. This outburst of crying was most unusual. The floodgates of sentimental feeling for Baba were overwhelming for him as he cried more loudly for Baba.

BABA’S GRACIOUS ENTRANCE

Baba majestically entered and said, “How are you, I have come to see you.”

Kishunji was completely enamoured with Baba and amazed and in awe that Baba had blessed him by coming to his governmental quarters.

Per the custom, Kishunji offered Baba some fruit. Baba just smiled.

Then Baba gently and compassionately consoled Kishunji for all the mental difficulty he had been going through about not being able to attend DMC.

Kishunji felt completely relieved – his heart was fully satiated by Baba’s sweet presence.

In all, Baba stayed at Kishunji’s house for 15 minutes, and over that time Baba showered much love and affection on him.

All of Kishunji’s psychic afflictions vanished and were washed away in the wake of Baba’s overflowing love.

Then Baba indicated that it was time to go as He had to hold general darshan in a short while. In that way, Baba and His entourage took leave.

Kishunji felt blessed and thought the entire occasion was nothing but Baba’s causeless grace.

BABA’S BLESSING

Baba has graciousl brought us under His shelter. He knows our inner thoughts and worries. He is there to heal our wounds and soothe our pains. And He is always showering His love and compassion on us.

This above story of Ac Kishunji serves as a blissful reminder how Baba lovingly responds to our call.

It is He who has awakened our hearts, in that way we begin longing for Him, and in response He showers us in His overflowing love.

Baba says, “Parama Purus’a hears all your internal thoughts. Nothing is unknown to Him. He is like a tape recorder in your mind. You may be forgetful with the passage of time, but not Parama Purus’a.” (Ananda Marga Ideology and Way of Life – 10)

Baba says, “Parama Purus’a is not an impersonal entity, or an entity moving far away in the boundless sky. He is your personal entity. One who doesn’t entertain any thought about past, present or future, but simply says, “I have come to take shelter in You,” is sure to get the shelter of Parama Purus’a and will certainly be lifted onto His lap.” (Ananda Vacanamrtam – 5)

Baba says, “Human beings love Parama Puruśa and He loves human beings: this love is always mutual, not unilateral.” (Subhasita Samgraha – 11, What Is the Way?)

Namaskar,
with full surrender,
Nagendra

Note 1: POINTS OF DEVOTION

Baba says, “So what should human beings offer to Him? He lacks nothing. When He is the creator of this entire universe, then He is the proprietor of all the wealth of the universe. So what can human beings offer Him? The only way to please Him is to serve the universe, to serve the entire living world, because everything is His creation. During the act of service, lower-grade devotees have the ideation, “I am serving Parama Puruśa in order to derive great satisfaction from my service.” But the higher grade sádhakas take the ideation, “I am serving Parama Puruśa not to derive pleasure, but because Parama Puruśa Himself will be pleased thereby. I am not serving Him for my own pleasure – my only desire is to give joy to Him.” Those whose very nature is to give joy to Parama Puruśa is gopii bháva in the Vaeśńava scriptures. According to the scriptures, those who are genuine devotees do not do anything for their own pleasure: they do everything for His satisfaction, and they get much more pleasure by serving Parama Puruśa than even He gets. You should always remember, Mahájano yena gatah sah panthá. You should emulate the example of those devotees who have genuine love for Parama Puruśa who are ever ready to do everything to give joy to Him. Oh spiritual aspirant, do not desire to be a philosopher, or an intellectual – become a devotee. Be one with Parama Puruśa, and make your existence meaningful in all respects through constant service and devotion to Him.” (Subhasita Samgraha – 11, What Is the Way?)

Note 2: MORE ABOUT RESPECTED ACARYA KISHUNJI

As many may be aware, Ac Kishunjii was one of the early margiis from the Jamalpur days. Revered Baba Himself initiated Kishunji before 1955, i.e. before the formation of AMPS. And it was in that early Jamalpur period, that Kishunjii stood strong on multiple occasions and bravely defended Ananda Marga in the public arena. So his contribution was immense in the early days of AM. Furthermore, after 1990, he refused to fall into the clutch of any group. Ac Kishunjii had a distinguished career as a highly posted police officer in the public sector. Acaryaji is from village Pratapsagar, Buxar in Bhojpuri area.

PRABHAT SAMGIITA

“Sa’r’a’ yadi na’i va’ dile prabhu, a’mi toma’y d’eke ja’bo…” (PS 1813)

Purport:

Baba, whether You choose to respond or not, I will go on calling You through my kiirtan, sadhana, and dhya’na. To go on calling You is my duty –
it is my work. By this way, I will also be able to know what work You have.

O’ Parama Purusa, O’ Baba, the rush of the restless breeze and the humming of the swaying trees in the forest go on calling You always. Do You reply to their call or not? I will ask them secretly about this.

Baba, with deep yearning and longing, devotees make their garlands for You – in the burning heat of the flame and in the cold chill of the fog. Baba, are You understanding their pain and suffering. If You do not understand, then with the heartfelt composition of a song, I will explain their feelings to You.

O’ my dearmost Baba, I will call out to You again and again, please grace me by giving a response…

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Date: 27 November 2012 21:20:40 -0000
From: “Dharmaphala”
To: am-global@earthlink.net
Subject: Why Devotees Cry In Bliss in Sadhana

Baba

“Nayane eso gopane, maner kon’e priiti d’hele dio…” (P.S. 1734)

Purport:

Baba, please come in my heart secretly and saturate my entire existence with that divine love by pouring Your causeless grace. In my sleep, dream,
and while awake – day and night – please make me listen to Your divine songs.

O my Parama Purusa, O’ Baba, I did not have anything of my own; I was lying in the dust. By Your grace You lifted me up and gave me a place on Your lap. You filled my heart with the divine flow of Your blissful songs which are full of tunes, melodies and rhythms.

Baba, You are the beautiful fruit and I am just the thorn of the plant. Your existence is completely joyous like tidal waves. And my situation is like the undertow or out-going tide. Baba, You are the divine effulgence; You love one and all. Please vibrate everything with the tune and color of the crimson dawn.

Baba, please come in my heart and saturate me with Your divine love…

== WHY DEVOTEES CRY IN BLISS IN SADHANA ==

Namaskar,
In His below discourse, Baba is describing what happens to sadhakas when they pointedly involve in devotional sadhana.

What Baba is describing below is actually occurring in a new sound file uploaded to the AM-GLOBAL blogsite. The file is located along the update left column and is titled, “Kota DMC 1966).

In that file, bhaktas are in Baba’s presence just prior to the start of DMC. If you listen to the file with proper ideation, then you will feel differently – a sweet, sentient vibration will permeate your mental sphere.

That aforementioned file distinctly shows how Baba’s teaching is practically realised in life by sadhakas.

at His lotus feet,
Dharmaphala

BABA’S DISCOURSE

“Iishvara prańidhána means to move with accelerated speed towards that Supreme Shelter, God. Therefore, Iishvara prańidhána is absolutely based on bháva, or ideation – it is a mental effort in its entirety. Shouting at the top of one’s voice for a big crowd to assemble, or showing devotion by beating drums, etc., has got no place in it. Your Iishvara is not deaf. Don’t shout to convey your mental feelings to Him.

One will have to detach the mind from worldly propensities while meditating upon Iishvara (God). First the mind will have to be withdrawn from the limited “I” feeling, and focused at a point. Then one will take the thought of the Macrocosm around that point with the help of the ideation of the mantra prescribed according to one’s own saḿskára (mental potentiality). He is the subtlest Entity; therefore He can be realized only through feeling and by no other means.

Perhaps you know that japa is of three kinds – vácanika, upáḿshu, and mánasika. Vácanika japa, the attempt to attract His attention by reciting prayers in a loud voice, is absolutely meaningless. Respect, affection, sincerity and devotion are attributes of the inner heart and are not to be expressed loudly in the language of flatterers. Vácanika japa, therefore, serves no purpose. However when a desire for vocal expression of an internal feeling is aroused, the divine touch can be expressed in sweet language in the form of a verse or song. As for example the mantra “Oṋḿ namaste sate sarvalokáshrayáya” occurs to my mind. Mantras of this type are very good, but they cannot serve the purpose of auto-suggestion of Iishvara prańidhána.

Verses or mantras uttered in such a low tone that they are hardly audible are called upáḿshu japa. Although this is better than vácanika japa, it cannot be considered an ideal style of japa. Mental japa is the best process of Iishvara prańidhána. One’s ideation should be expressed mentally and the mind should be its witnessing entity.

If this mental japa is practised regularly and properly after learning the same from a competent teacher, the mind will progress in a particular flow, a forward movement on the path of pratisaiṋcara of Brahma. The speed of the mind generated by a sádhaka by means of Iishvara prańidhána is faster than the mental speed of Brahma by which He is leading His psychic creations towards perfection through the path of pratisaiṋcara.

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).

The probability of such signs is very little in the case of vácanika and upáḿshu japa. That expression is very natural in case of those who have learned the correct process of sádhaná. These are associated with pleasure, and not with pain of any kind. Therefore, those who do not practise sádhaná should not be unnecessarily afraid of these signs.

When such occult symptoms appear, the sádhaka also should not worry in any way. In this state if the sádhakas pay attention to expressing those signs, their progress will be retarded. If they suppress these occult feelings, their bháva or ideation itself will be disturbed and their minds will become detached from Iishvara prańidhána. You should always remember that Cosmic feeling is above everything else; it is unwise to waste time paying attention to the external symptoms of the ideation or bháva.

These occult symptoms disappear as soon as the mind is detached from Cosmic objectivity. When sádhakas attain the capability to establish themselves in Cosmic feeling for long periods, those ideations are confined to the mental body only and the physical body becomes calm to a great extent.” (A Guide to Human Conduct)

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