Who Is Clean & Who Is Dirty

Tue, 18 Jun 2013

Baba

This entire posting is composed of 2 parts:
(1) Posting: Who Is Clean & Who Is Dirty
(2) Prabhat Samgiita #1222;

== WHO IS CLEAN & WHO IS DIRTY ==

Namaskar,
Some may claim that Baba only told to wash the urinary organ with water, and He did not say to wash the backside with water. Following is the reply.

GURU’S GUIDELINES ARE PIN-POINTED & PRECISE:

HE TELLS THE NEEDFUL

As we know Guru’s teaching is always concise and pointed. What was needed to tell, He has beautifully revealed. And what was not needed, He did not tell.

(A) For example the Indian society was prone toward idol worship so Baba was very strict and He has warned everyone that idol worship should not be done. But never once did He warn people not to flap their arms and fly to the sun since no one was ever going to do like that.

(B) Secondly, it was obvious that people had the negative tendency to create tiirthas (pilgrimages). That is why for fourteen long years Baba did not go to Jamalpur. And from 1965 up to 1990 Baba never emphasized the importance of Jamalpur or any such place. Rather on numerous occasions He has guided us that external tiirthas are nothing but one nasty dogma, because Parama Purusa is everywhere.

(C) Similarly Baba has guided us to trim our fingernails but never did He tell us to cut the horns on top of our head. Because when we do not have horns then what was the need to tell anything about that.

(D) Likewise human beings have the natural tendency to live outside of the water, that is why there was no need for Baba to guide people to live primarily on land. Because human beings are already doing like that.

The sense is that when people are naturally following any given point then what is the need for Baba to give that as a rule.

Thus when 16 Points itself was first given in India and when at that time the general populace was already using water for washing after defecation then there was no need for Baba to tell that point. But since the general populace had lost the notion of washing with water after urination, there was the practical need for Baba to give that teaching.

Hence Guru’s instruction is very pointed and precise – perfect. And He always gives what is needed.

SOME NOT AWARE

Thus Baba has given point #1 of sixteen points as: After urination wash the urinary organ.

And by this way anyone can understand that included in this is the idea of washing the backside after passing stool also.

Unfortunately, in most of the so-called advanced societies the general people are only using toilet paper or blotting paper as a means to “clean” themselves after defecation. But this is not proper.

Here is the proof: When they want to clean their toilet bowl, they use a huge amount of water. By that way they see & feel satisfied that indeed their toilet bowl / commode has become clean. They never try to clean their toilet bowl by only using dry papers. Because they know that such paper alone will not rid the toilet of the residue. They understand that water is needed to clean the toilet.

Yet when the moment comes to cleanse their own backside of that same sort of waste, they only use toilet paper. As if toilet paper can do the job – when in fact it cannot.

That is the contradiction and poor hygienic sense of so many of our so-called first world nations.

Thus we are left with this following quagmire: Namely that when animals do not wash their backside with water and when humans also are not doing, then from the perspective of hygiene what is the practical difference between the two. Unfortunately, this is the sad state of affairs in some areas.

NOT THEIR FAULT

Actually those common people not aware about using water are not to be blamed. It is never anyone’s fault for being downtrodden, ignorant, or dirty. Rather it is our fault for not bringing them onto the path of light.

Because Baba always guides us we should never blame those innocent people from disparate parts of the globe for their “backwardness”. Because it is our wrongdoing for not helping them to develop.

Similarly, when some of our European & western nations could not develop a proper sense of hygiene, those citizens should not be blamed. Just we should take care to show everyone the proper way.

CONCENTRATED TEACHING

In all the realms Baba’ teachings are crystallized points of dharma– very concise. So to properly understand any guideline or teaching, it demands a little concentration or mental thought.

For example a group of fools may think that by walking together to McDonalds for a hamburger then they are following samgacchadvam since they are all “moving together”. But that has nothing to do with samgacchadvam.

Here the point is that a literal interpretation of Guru’s teachings will never work. Rather greater explanation is needed to get the proper picture.

That is why when Baba has given the pin-pointed sutras of Ananda Sutram, then side by side He also gives a purport so that those distilled teachings, i.e. sutras, can be understood in the proper way.

This should be done with each and every aspect of Sixteen Points. Because Guru’s teaching is distilled and given in seed form.

SIXTEEN POINTS BRINGS FORCE IN THE LIFE

As we are all aware, Revered Baba graciously introduced Sixteen Points just prior to the jail period and Emergency, as He wanted everyone to be prepared and ready to deal with the dangers and difficulties to come. Or to say more strongly, by this way we Ananda Margiis will be able to overcome and annihilate the demonic forces.

If anyone visited Baba in jail and told Him about the problems and difficulties sadhakas were facing, Baba’s standard reply was to be strict in Sixteen Points: “By that way everything will be alright and you will be victorious.” There are so many stories from margiis about this.

And indeed here is Baba’s stated guideline.

“Be firm on sixteen points. Unite all the righteous forces. All the tall talks of the evil forces will be silenced.” (1)

“… In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points.” (2)

So this is the special blessing which Baba has been given. And it applies universally to each and every circumstance in life. Thus 16 Points generates tremendous vitality and force.

NEED I FOLLOW ALL THE POINTS OR JUST A FEW

Now some people may carelessly think that it is not needed to follow all the points. But that is not correct. We should see it in this way:

If a boat is otherwise fine but whether there is one hole or 5 holes or 16 holes, under any of these conditions the ship is going to sink. So best is that all the holes should be plugged and sealed.

Likewise we should not invite any problem by being loose or slack in any of the Sixteen Points. Baba has graciously given each and every aspect of 16 Points for a particular reason and each one has its own specialty and use. So step by step we should be more and more practiced in all the points.

ALL THE POINTS HELP IN SADHANA

Each and every point of 16 Points is beneficial for our spiritual development. And all points help a sadhaka do better sadhana. Because a healthy body and a strong mind are needed to do sadhana. Without a well-maintained body then sadhana will be disturbed. While a sentient body will help the mind rush up towards Parama Purusa.

WASH FULLY AFTER URINATION

As a reminder, for maximum benefit of point #1 it is absolutely necessary to slowly pour a sufficient amount of water over the entire pubic region. That means using a full liter or more of cold water. So no one should cheat themselves by applying a meagre amount and then start wrongly thinking that they are following 16 Points. Because that is not the way.

MORE INFO HELPFUL

Because Sixteen Points is an essential part of our existence, it is helpful to have more information about these pointed guidelines. Here below are some of the historical, social, and practical aspects of the first point of 16 Points.

RISHIS FIRST INTRODUCED THE ‘USE OF WATER’

Long ago in India, thousands and thousands of years ago, various rishis and seers of the society introduced the idea that water plays an important role in life – especially for health, hygiene, and proper maintenance of the human body. And they introduced the idea to the old Indian society that water should be used for washing before and after meals, before cooking, and those rishis also told that one should wash with water after passing stool as well as after urination etc. All these points they told.

And we have to remember that this was all given in that pre-historic era, in and around the ice-age when the general population around the globe was hardly even aware about hygiene; rather they were more involved in animalistic ways of living. In that historical context, those rishis introduced certain sentient habits to the Indian populace.

FORGOT USE OF WATER AFTER URINATION,

BUT REMEMBERED AFTER DEFECATION

So since long these these practices were established in India. Yet over the course of time, degeneration occurred and the general populace lost the idea of using water after urination. But the practice of washing the backside with water after defecation did not get lost – primarily because people understood that it was obviously dirty. So they were conscious about that aspect. That was the case in old India and that continued up to the present time.

WATER NOT USED AT ALL IN MUCH OF THE MODERN WORLD

Yet in many of our so-called first world countries around the globe, that basic awareness of hygiene was never properly cultivated. In which case, water was not even used for cleaning the backside after passing stool.

Still today, most of our “developed” nations continue with this unhygienic approach of using toilet paper – in place of water. Even more tragic is that inhabitants of certain so-called third world countries have begun emulating everything that the so-called developed world does – including using toilet paper.

That has grown to such an extent that even certain people in India are also resorting to the use of toilet paper. Yet this approach of using toiler paper is neither hygienic nor healthy. Nor is it Baba’s guideline.

BABA RE-INTRODUCES THE POINT OF WATER

Thus during His Holy advent Baba has given the dharmic approach in each and every sphere of life. And in that course, He has given the point that how and when water should be used:

“After urination, wash the urinary organ with water”. (3)

Thus Baba has carefully guided us how we are to wash after urination – and the benefits of this teaching are wide-ranging and helpful in all realms of life. Seeing this, however,

SIXTEEN POINTS GIVES TREMENDOUS STRENGTH

“The more rigidly you follow the 16 Points, the more your mental strength will increase. It will increase so much that it will be more powerful than the collective mental strength of 100,000 people. In a psychic clash they will have to concede victory to you…The more rigidly you follow the 16 Points, the more psychic strength you will acquire. It will not take you long…Such development will lead to not only 100,000 people surrendering before you, but the entire universe.” (4)

“The mutative force is a hundred thousand times more powerful than the static force, and the sentient force is a hundred thousand times more powerful than the mutative force; hence you should not be afraid of any force in the universe.” (5)

Namaskar,
In Him,
Janak / Jason Tyler

Note 1: APPLYING WATER RIDS THE BODY OF ANY EXCESS URINE

Some time back the discussion was raised about Sixteen Points. So this letter is part of the on-going series on 16 Points. A link to the initial letter is appended below. Here are some further thoughts and reflections on point #1 from that initial letter.

“After urination wash the urinary organ with water.”
(Sixteen Points, pt #1)

Generally speaking, all margiis are certainly aware about this point. Even then there may be a few aspects of this practice which are new for some people. Because there are some lesser known health & hygiene facts associated with the practice of this first point of 16 Points. So some sincere practitioners may not be fully aware.

The whole purpose behind this initial guideline of Sixteen Points is to clear all the excess urine from the urinary tract. And to achieve this fully, one must pour plenty of cold water on the entire genital area. Then the bladder and the entire urinary tract will contract thus releasing all the urine from the system.

To produce this desired effect, one can pour as much as 1 full liter or more of cold water on the urinary organ and pubic region at the time of urination. The entire genital area should be properly covered with water & hence cooled. That will certainly release any remaining urine from the body, even if one does not have the urge to go anymore.

Think of it this way: Most of the time people do not feel the need to urinate before getting into the swimming pool, pond, river, bath tub, or bathing etc, yet once they submerge themselves in the water then quickly the desire comes to urinate. This is due to being immersed in cool water. That is why smart people will always use water before going in the pool and clear the bladder fully, then the desire will not arise once in the pool.

LINK TO FIRST LETTER IN THIS SERIES

http://www.am-global-01.blogspot.com/2012/06/16-points-hows-whys-of-point-1.html

REFERENCES
1. Ananda Vanii #44
2. Ananda Vanii #45
3. Point #1 of Sixteen Points
4. AV-7, p. 80-81
5. CC-2, ’87 Edn, p.18

******** Prabhat Samgiita #1222

~ Those Dark Days Are Gone ~

PS Intro: This is a neo-humanistic song as it expresses love and affection for those shelterless, homeless, and downtrodden people, and those suffering from the 3 afflictions. We know that Baba has made songs which reflect all aspects of AM ideology. This song expresses empathy and compassion towards the suffering humanity and propagates neo-humanistic ideals. This is the unique quality of this song.

“A’siya’che sedin ogo a’shrayahiin…” (PS 1222)

Purport:

The golden era has come; sadavrata [1] has started. Now everywhere the divine flow is spreading all around. In this human family, no one will be downtrodden; no one will suffer. Those who are without shelter, I am calling you. The day has come when His door has opened for you. By Baba’s
causeless grace, He has come to save the suffering humanity– to turn your tears into smiles. It is His infinite compassion. For those who have neither food, nor clothing, nor shelter, and do not have the minimum requirements, everyone will be served. Now no one need suffer from any want in this world.

In this golden, new era, no one in our human family needs to go under the tree in search of shelter. Everyone will have their own hearth and home– their own abode. Nobody will be homeless. We are all kith and kin; we are all one family; Parama Purusa is our Divine Father. Not a single human being shall remain as an orphan or distressed any longer. Those dark days are gone by His grace. All will equally receive His love and affection. Everyone will get His sweet touch; everyone will feel His divine blessing and infinite love in all the three realms of life: Physical, psychic, and spiritual.

By Baba’s grace there will be plenty for one and all; no one need undergo the pangs of hunger and thirst. The loud lamentations of the suffering humanity will be gone forever. Everyone will have the opportunity to live life in a new way; all will feel content in their heart and mind
and move towards Parama Purusa, the Goal. The cimmerian darkness of avidya’ maya will vanish forever. Now, by His grace, divinity has been awakened in the minds of human beings, and those three afflications will be eliminated.

The golden dawn has descended on this earth. It is His grace; it is His grace…

NOTES FOR PRABHAT SAMGIITA #1222:

[1] Sada’vrata: ‘Sada’ literally means ‘always’ as in to do every day; ‘vrat’ literally means ‘vow’ as in to always remain committed to helping others. So sada’vrata means always ready to serve whenever the opportunity comes. It is not that if one did sadavrata on Monday then one need not to do it on Tuesday. Always one is to be ready and willing to serve others. Whatever those people need, then one must help them fulfill that need. Hence helping poor and seeing them as expressions of Parama Purusa is called sada’vrata. As we all know, our AM social service endeavours include sada’vrata– the mass distribution of food, clothing, medicine, and all
sorts of requirements and amenities.

Here in His below guideline Baba describes how sada’vrata is related with our sadhana practice.

Baba says, “In the third stage of sa’dhana’ sa’dhakas accepts the cognitive faculty as their goal. They wish to advance along the spiritual path while simultaneously serving the subtler expressions of Parama Purus’a. This is the true dharma of human beings. The sada’vrata (mass feeding & clothing distribution etc) which you organize comes within the scope of this
practice. While performing sa’dhana’ in this stage the human mind attains a greater proximity to Parama Purus’a and sees the entire universe as a divine expression of Parama Purus’a. Through this realization one enjoys pure unblemished bliss. When people served good food during sadavrata smile happily, you feel inner joy.” (APH-6)

[2] TRANSLATIONS OF PRABHA’T SAMGIITA #1222:

Here are the first two Bengali Bengali lines of this Prabhat Samgiita:

A’siyeche sedin ogo a’shrayahiin
Tave tare ta’r dva’r khule geche, khuleche

And here below is a basic translation & fundamental idea of those lines:

O’ my brothers and sisters, those who are without shelter,
the day has come when His door has opened for you.

So in the above stanza the bhakta is telling the humanity that no one will be shelterless any longer. Parama Purusa is bringing all unto Him and everyone will be served.

Now look how these very same lines were translated on one of our sanctioned Prabha’t Samgiita websites:

O’ Lord, the one needing no shelter,
the day has come when for you their doors have opened.

Please excuse me, but by reading the above anyone can see how this latter translation has gone astray.

Here the entire point is that Prabhat Samgiita is Baba’s divine gift to the humanity, so we should be careful and diligent in its presentation. Otherwise, we can see how it may get translated.

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You Need Not Go to Tiljala or Jamalpur

Date: 13 Jun 2013 08:16:08 -0000

Baba

YOU NEED NOT GO TO TILJALA OR JAMALPUR

TO MEET PARAMA PURUSA, BABA

LOOK WITHIN – HE IS THERE

Note: A link to the actual sound file of this song has been uploaded here. (Note: This is a clear recording, though there is a “cut” in the middle of the song. If anyone has a more complete or better version, kindly let us know.)

Namaskar,
The review of the below Prabhat Samgiita #1125 is comprised of five distinct sections:

(A) Special Note on Spelling & Pronunciation

(B) Transliteration

(C) Line Meaning

(D) Notes

(E) Purport

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

SPECIAL NOTE ON SPELLING & PRONUNCIATION

Here is the full song using phonetic spelling. That seems to be the most conducive way for the majority of readers to get the proper pronunciation.

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

Same is the case with Bengali.

For example, in the second line of the below song #1125, the actual spelling of the first three words is pa’oya’ ye ya’ya but unless one knows Bangla well, they will mispronounce it. Hence we have given the phonetic spelling, pa’va’ je ja’y. Then even new readers will be able to pronounce the words correctly when listening to and singing the song.

Here is another example. The actual spelling of the word in the last line is bendhecha, but that will not yield the proper pronunciation for non-native speakers; hence, we spelled it as bendhecho. With this phonetic spelling, readers will get the right pronunciation. Indeed there are many such examples.

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

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

PRABHAT SAMGIITA #1125

Vishva ma’jhe toma’y khunje pa’va’ je dus’kar
Pa’va’ je ja’y hole he krpa’r a’kar

Ajasra shiirs’a tumi je, ajasra buddhi je ra’je
Buddhibale vidya’bale tumii para’tpar

Ajasra caks’ute ajasra mamata’ ra’kho
Otao proto saba’r sa’the bendhecho je ghar

LINE MEANING OF PRABHAT SAMGIITA #1125

O Lord, searching You in the external world is impossible. O’ Treasure of Grace, O’ Divine Entity, You can only be attained when You bestow Your grace.

Baba, You have innumerable heads [1] and are possessed with an infinite intellect. In the realms of intellect and knowledge, You stand above all.

Baba, You see all with innumerable eyes, and have infinite mamata’ [2] for everyone. With the bond of Your ota and prota yoga [3], You have made this entire creation into one universal family. [4]

NOTES FOR PRABHAT SAMGIITA #1125

[1] Innumerable Heads (ajasra shiirs’a): Parama Purusa sees everything in all directions; He watches everything and does everything. His intellect is infinite. That is why it is explained that He has infinite heads. In Subhasita Samgraha it is said:

“This Puruśa is sahasrashiirsá. In Saḿskrta “Sahasra” means one thousand but in Vedic language “sahasra” means “many”. One person works with one brain. He works according to it and his praise and criticism is also done accordingly. But Puruśa is Sahasrashirśa; He works with innumerable brains. So if the unit tries to compete with the Cosmic, he is bound to be defeated. It is quite natural. We work with our brain but Parama Puruśa works with all the brains of the world. He works with this collective brain and He is its master. The portion which has not been converted into brain cells remains as matter, so it also has the potentiality of a brain. That is why He is sahasrashiirśá.” (Subhasita Samgraha, part 18, Microcosm and Macrocosm)

[2] Ajasra Mamata’: Ajasra means unlimited; and, following is the definition of mamata’.

“What is the meaning of “mamatá”? Mama + tá = mamatá. Mama means “mine” and thus mamatá is the inner idea of being mine, the feeling that something is my own.” (Ananda Vacanamrtam, Part 7, The True Nature of Bhakti)

[3] Ota-Prota Yoga: In Subhasita Samgraha part 17, the meaning of ota yoga and prota yoga has been given in English. Ota yoga is “individual tactuality” between Parama Purusa and the unit entity; and, prota yoga is “collective tactuality” between Parama Purusa and all the entities, simultaneously.

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

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

[4] Third Stanza Meaning: Parama Purusa has created this entire universe. He is associated with each and every entity through His ota and prota yoga. Nobody is alone, isolated or uncared for. He is related with each and every individual, personally and collectively. His relation is that of a bond of love. He has created this one universal family with the bond of His ota and prota yoga. By this way He loves and cares for all: Collectively and individually.

The gardener loves the entire garden as well as each and every individual flower. He pays attention to each plant and each flower separately and also watches the entire garden in its entirety. Similarly, a mother of four children has an intimate and personal relation with each child individually and cares for all collectively. So she has ota and prota relation with her progeny. The only difference is that the mother’s vision is limited, whereas Parama Purusa sees 24 / 7, across time, space, and person.

Parama Purusa is always linked with His vast creation: Individually He watches, cares for, and loves everyone on an intimate and personal basis; and collectively He watches over all in grand fashion. He operates always through His ota and prota yoga, from the beginning of time up to eternity. In contrast, worldly relations are limited and temporary. So the real expression of ota and prota yoga is with Parama Purusa only. Parama Purusa loves His entire manifested universe as well as each and every unit being across all time and space.

PURPORT OF PRABHAT SAMGIITA #1125

O’ Lord, O’ Parama Purusa, You are grace personified. You are the Treasure of Krpa’. You shower causeless grace. Many move around in search of You in various tiirthas and caves. Others think they can get You by their own efforts in dhyana and sadhana. Alas, it is impossible to attain You those ways. Nobody can have You by their own merits. Only when You are gracious do You appear. There is no other way.

Baba, You see everything; nothing is hidden from You. You go on witnessing everything always. You have infinite eyes and You think about everyone with Your infinite heads. You hear everyone’s tales and You have infinite hands and feet to do everything. Baba, You are unparalleled. Nobody with their limited, meagre intellect can compete with You. You are above all.

Baba, You are the most loving one. You care for everyone with Your infinite mineness. You are so loving. You look upon all with infinite compassion and Your very loving eye. No one is left alone – ever. Nobody is forgotten. With Your ota and prota yoga, You have bonded with all. You have made the entire universe as one family with the bond of Your love. Baba, You are so gracious.

O’ my Lord. I surrender at Your alter. Please shower Your causeless grace on me…

Note: A link to the actual sound file of this song has been uploaded here. (Note: This is a clear recording, though there is a “cut” in the middle of the song. If anyone has a more complete or better version, kindly let us know.)

Namaskar,
Presmashrii

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DEPICTING BABA IN A VERY NEGATIVE WAY – UNFORTUNATELY

Baba

“Ga’n geye ja’bo…” P.S. 2305

Purport:

Baba, O’ Supreme Entity, I will go on singing Your song – Your glory. It’s up to You whether You grace me by listening to these songs or not. But with these songs, in the depths of my contemplation, I will generate divine vibrations, by Your grace – and go on serving You.

Baba, with my deep yearning, I am calling You again and again without getting any response – You are not paying heed to my call. By avoiding me maybe You are thinking that I will not sing Your song anymore and that I will remain quiet. And that in frustration, I will give up the hope of getting You. And that I will no longer engage in the flow of those divine tunes and melodies, which is inundating the vast sky, by Your grace. And that I will not utilize these melodious treasures in my practical life to go closer to You.

Baba, with the strength of knowledge, wisdom, intellect, and worldly attributions, Your depth cannot be measured – nobody can realise You. By surrendering that very unit “I” which already belongs to You, and with the divine sweetness of singing Your name, I will surely get You, by Your grace.

Baba, I sing my songs only for You. Please, listen to these heart-felt loving melodies – and be gracious…

Note: In the above song, the sadhaka has deep love and a strong yearning for Parama Purusa. So when Parama Purusa does not respond to his call in the way that he desires, then the sadhaka makes one loving accusation towards Parama Purusa. So actually that is not an accusation per se, but rather an intimate type of loving expression. And Baba is approving that devotees have the right to do like this and that this loving way of communication is quite natural.

== DEPICTING BABA IN A VERY NEGATIVE WAY – UNFORTUNATELY ==

Namaskar,
We all know that Baba is the most loving One – the Parama Purusa Love Personified. Every sincere sadhaka has realized this in their day to day life.

Yet, in his book, one “writer” has presented Baba as being very harsh and rough like those avidya tantrikas, or like those notorious police officers who forcefully interrogate alleged criminals. Unfortunately, the entire book moves in this way. As an example, here is one such story from this publication.

LUDICROUS STORY FROM JY BOOK

Baba has just entered onto a train with Anant Prasad Thakur and the following scene takes place:

“Baba [was] sitting across from a group of [non-margii] teenagers, one boy and three girls. Baba asked the boy in a stern voice who the girls were. It was a tone I [Anant] was quite familiar with. The boy replied that they were members of his family. Suddenly Baba started rebuking him. “You bastard, you liar.” The boy was shocked. Baba started telling who the girls were and where they were from. The moment he began exposing the unsavory relations between the four of them, the teenagers fled the compartment. The rest of the passengers were astonished to see this.” (JY, p. 211)

Such is one of the many false and misrepresentations of Baba’s personality in this book.

SUCH A STORY IS ILLOGICAL & UNTHINKABLE

Firstly, nobody can say that Baba ever behaved in this manner and use such language with margiis, let alone non-margiis, or anyone at all – in public view on a train or anywhere. Baba would never scold and abuse non-margiis in this way, especially not youths. Indeed, Baba would generally overlook the conduct of margii teenagers, let alone non-margii teenagers. So this above episode and outlandish encounter is completely outrageous. Baba would never behave in such a manner, yet that is how He is depicted in this book – throughout the entire publication. This is very unfortunate.

Top of all, it is unthinkable that Baba would ever use the term or call anyone a bastard. That is way off base.

Those new people not familiar with Baba will form a very poor opinion of Him by reading this book. In the above story, Baba is shown as being very rough and brusque with those youths; in turn, they ran away and the entire train car is horrified by Baba’s dealing. In this situation, we can easily understand that non-margii passengers who witnessed this would think that Baba is a thug because only thugs deal so gruffly with anyone and everyone who is around.

Imagine if you yourself saw this happen. Think of yourself as a non-margii who had no idea who Baba was. Then what would you think if you saw Baba deal with teenagers in this way. Such is the way that general readers will form their opinion of Baba by reading this bogus account.

Yet, Baba would never behave in such a manner. Baba never approached known margiis or non-margii strangers and rebuked them in any way. That depiction is very false. Rather He would shower them in His grace or deal in a very psychological and supportive manner, especially when in public.

Indeed, Baba would not even point out workers or senior margiis in public. So this entire account runs directly contrary to Baba’s benevolent approach.

The above story is not an isolated example – that JY book is loaded with harsh and unruly depictions of Baba, all of which are entirely false. But those readers who have no other experience or knowledge about Baba will unfortunately believe all that is written in this book. They will be terrified of Baba and conclude that He is rough and unruly – i.e. that He does not know how to behave with anyone.

BABA IS LOVE PERSONIFIED

As we know, the name Shrii Shrii Anandamurti ji denotes that He is bliss personified; and in so many discourses it is stated that Parama Purusa is love personified. Every sincere sadhaka has realised this in the depths of their heart. Yet this so-called writer’s book presents an entirely different account wherein new readers and members of the public will form a very unfavourable opinion of Dearmost Baba. That is the real tragedy of this publication.

Baba is Love Personified and has come to flood the world with divine love and devotion; but this book depicts Baba as being heartless and cruel, lacking all ethics and social mores. New and innocent readers will get the wrong impression entirely.

Those blessed to come in His close physical proximity, and those who did or are doing sadhana know in their heart that Baba is Love Personified. Not only that, in the future also, those who do sadhana will also realise this divine truth.

So this book has done a terrible disservice, unfortunately. It does not present Baba in the way that He is, but rather presents a distorted version that is completely opposite from the truth. The above account from this JY book is not an isolated case – there are many more such instances from this book. More will be discussed soon.

PURPOSE OF RAISING THIS MATTER

The motive for writing this letter is to bring forth the truth. Readers must not be misled. The “writer” must fix all such errors in his book. So this letter was written in the spirit of constructive criticism, not destructive criticism. The aim is to improve the overall expression and not rub the writer’s nose in the dirt.

This letter will help those sadhakas who are trying to write their experiences also.

Properly written Baba stories will enhance one’s devotion and bring people along the path of satya.

The outcome of such a book should be positive; new readers should be given dharmic teachings and gain a truthful depiction of Baba. But that is not the case the way the JY book is now. Keeping the book in its current form means yielding a negative result.

The chief problem with the writer is that he is like one drug dealer writing a book about space technology. If a drug dealer writes about drug dealing then that is ok. But when a drug dealer ventures off into an arena that he is not aware about like space technology, then book will be useless. Same is the case with the so-called writer of the JY book. Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta does not have the requisite devotional feeling, so he has no idea how to express himself and instead creates a mess in his JY book.

The approach of Devashish is like one greedy goat trying to swallow one big pumpkin in one gulp, but the goat could not manage it and instead creates a mess all around. Likewise, Devashish has written a Baba story book but has no clue what he is writing. To write a Baba story of this nature one should have a basic knowledge of how things were going on those days, but Devashish does not have that so he creates many problems.

Every line and every word in the JY book (The Jamalpur Years, 2010) is not garbage, but in many key places he has made crucial mistakes. In that case it is like in one pot of cooked rice with 1 spoonful of roadside mud inside. Then how can anyone eat it? How is it edible? That is the unfortunate situation. For common people to remove the roadside mud from the rice is not easy.

Namaskar,
At His lotus feet,
Radharaman Thakur

Note 1: GURU LOVES ALL

By the way, Baba points out the defects of those very close to Him, but not to XYZ. In those occasions when Baba did point out sadhakas, He was verily bestowing His blessing by lovingly guiding them onto the path of benevolence. This fact every sincere Ananda Margii knows.

“The quantum of punishment must not exceed the quantum of love.” (Caryacarya – 2, Society, pt# 39c)

Baba’s each and every expression and action was imbibed with the spirit of welfare. To lovingly bring people close.

Furthermore, in a public setting, such as on a train, Baba would never scold anyone – not margiis let alone a member of the general public. This is impossible; under such circumstances He would never do this.

Rather, Baba’s approach was to bring that person into Ananda Marga and bring them close by showering them with love and affection. And then once that relation was well-formed and established and they were close, then Baba would lovingly point out their defects to enhance their progress on the path of supreme benevolence. Baba points out to make someone better not to terrorise them.

And certainly, He would never point out insincere Ananda Margiis who lacked devotion – let alone non-margiis – in that setting and in that way. Just as a mother who loves and points out the defects of her own child does not walk around the market abusing and scolding every other child. Similarly, Baba was not moving around abusing everyone – this is a silly notion. Who can think like this. This is ludicrous and outlandish to say that Baba is moving around the abusing unknown people; i.e. unknown teenagers on a train for all to see. Devashish depicted the situation as if only those teenagers were “bad.”

As if the entire train or populace was purified and divine and only those kids were doing wrong. As if by abusing them, then everything in the universe will be pure and blemishless.

Finally, Guru points out the defects of those devotional sadhakas on our own Ananda Marga premises etc, not in public. And He would only do this with devotees, not xyz and non-margiis. And never that way using the term “bastard.”

“He loves [all] His sons and daughters equally. His love is perennial. It is always there.” (Ananda Vacanamrtam – 31, Dharma Sadhana)

Note 2: PREACH ONLY SATYA

Baba’s guideline is that one should preach only satya.

“All your tendencies should be pointed towards Satya, because it is only through the propagation of Satya that collective welfare is possible.” (Tattvika Diipika, Part 2)

Then why is Devashish spreading falsehood. Either he is ignorant & has no idea, or he has some ulterior motive. Otherwise why is Devashish depicting Baba in such a bad way as if He is a thug. That is unfortunate.

Note 3: IMPOSSIBLE TO CALL ANYONE A BASTARD

By the way, in this universal human family, no one is shelterless, no one is fatherless, therefore it is completely against Ananda Marga philosophy to think of or call anyone a bastard. There is no such thing and Baba could never do like this.

Note 4: JUST HE CONCOCTED THE STORY

It seems that Devashish concocted the entire story, otherwise he put wrong name. Because there is no such Ananda Prasad Thakur. The person’s name is Anant Prasad Thakur. So it looks like Devashish put the name of one imaginary person – i.e. Ananda Prasad Thakur – so he could concoct the story himself.

Note 5: PAST LETTERS ON THE JY BOOK

Here are more postings about the wrongs published in this book – “The Jamalpur Years.”

http://am-global-01.blogspot.com/2013/02/comparing-with-dogmatic-misguided-so.html

http://am-global-01.blogspot.com/2013/02/misleading-baba-story-more.html

http://am-global-01.blogspot.com/2012/12/not-to-bury-or-cremate-put-on-medical.html

Many more letters have been written about the mistakes and dogmas associated with this book. If you wish to receive these postings simply respond to this email.

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NOTES FROM KASHI AVADHUTA MEETING

Baba

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

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

== NOTES FROM KASHI AVADHUTA MEETING ==

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

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

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

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

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

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

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

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

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

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

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

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

Namaskar,
Tapan

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

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

== BABA STORY: MY COWARDLINESS ==

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

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

MY PUBLIC LIFE

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

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

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

VERY ATTRACTED TO BABA

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

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

HIDING FROM BABA

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

HIDING FROM BABA (AGAIN)

Then there was a second such occurrence.

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

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

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

REFLECTION

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

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

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

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

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

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

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

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

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

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

Here is another way of thinking about it.

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

Namaskar,
Divyacaksu

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

Note 1: MUNDANE EXAMPLES

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

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

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

Note 2: EARLIER STORY TOLD BY RAMCHANDRA

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

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

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

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Encumbrances Cannot Be More Powerful Than Your Capacity To Solve Them

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

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

Purport:

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

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

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

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

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Example of How Avidya Maya Binds In Its Noose

Date: 07 Mar 2013 23:07:44 -0000
To: am-global@earthlink.net
From: “Cinmay” cc47@agency.profile…
Subject: Example of How Avidya Maya Binds In Its Noose

Baba

This entire email is composed of 3 parts:
(1) Posting: Example of How Avidya Maya Binds In Its Noose
(2) Letter: Yet Another Mistake in that Book
(3) Prabhat Samgiita: 3185

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

== EXAMPLE OF HOW AVIDYA MAYA BINDS IN ITS NOOSE ==

Namaskar,
By Baba’s grace and by following His guidelines, every Ananda Margii is advancing steadily ahead in their spiritual growth and development. And, verily, this is the greatest achievement in life – coming close to Him. Invariably, however, we encounter various obstacles and hindrances along the way. Some avoidable and some seemingly not.

Admittedly, there are many aspects of our life over which we have complete control – but even then we may slide in the opposite direction. The point being: We clearly have the opportunity to do something good and noble, yet we do something else.

Most often, this comes when worldly friends or various acquaintances invite or pressurise us to join in their mundane activities etc, and, not wanting to let them down, we may partake in those things – at the expense of our spiritual values and AM ideals. This is the very real problem that confronts many of us.

And this entire letter is aimed towards resolving this matter.

‘DOING TO PLEASE OTHERS’ CAN LEAD TO ONE’S DOWNFALL

While living in this world, we should do anything and everything to please Parama Purusa. Practicing sadhana, following yama and niyama, doing pracar, serving the needy, singing kiirtan, adhering to 16 Points, engaging in satsaunga etc. All these dharmic duties and responsibilities fuel our movement forward.

Even then, it happens that we find ourselves in such a predicament that we feel we should do things just to please certain worldly relations.

For example someone may say, ‘Aw c’mon, let’s go catch a movie tonight – a new film just came out! What’s wrong, why not join us.’

Then, under the pressure of their demand and not wanting to ruin the relation, we may say ‘ok’. In that case, sadhana gets minimized or skipped entirely and evening asanas may also be left by the wayside. The point being we miss out on our dharmic duties.

Or in another scenario, some old acquaintances or laokik family members may say, ‘Come over during the holidays and let’s talk about old times etc’.

Or, someone might say, ‘I never see you anymore, how about a trip to my beach house this weekend, or a reggae concert this Friday night, or what about getting a bite to eat at the deli.’

All these things can happen and in so doing we lose the opportunity to adhere to our spiritual path. And this costs us dearly.

These are all examples of how avidya maya tries to bind us in her noose.

These are all real-life situations that we may encounter and in wanting to please such persons we may acquiesce. We may say, ‘yes’. In which case, the result is always the same: We skip out on doing or shorten our spiritual practices and overlook our social responsibilities etc. By this way we commit pratyavaya – “not to do what should be done”. (1)

PRATYA’VA’YA: WORSE THAN SIN ITSELF

Here, in crystal-clear language, Baba warns us that pratyavaya – not doing those noble deeds that should be done– is worse than sin.

Baba says, “Pa’taka also means sin against religion or God. Pa’taka is divided into two categories. One category is papa or sin. If something is done which should not be done it is called papa. That which is not done but should be done is called pratyava’ya. Papa and pratyava’ya are both undesirable things. But according to the ancient saints and sages, pratyava’ya was more abominable than papa.” (2)

So committing pratyavaya by not doing sadhana, or failing to help in a service project, or skipping our designated duties and responsibilities, is a veritable offense that severely hinders our growth as we lose momentum on the spiritual path. And this happens quite often due to wanting to please this or that worldly relation. I am sure in our own lives we can think of an example or two when this has occurred.

And if we are not careful, saying ‘yes’ to such worldly relations and failing to adhere to our dharmic duties can hinder, obstruct, or even ruin one’s life.

THE TRAGIC CASE OF KARNA

Perhaps no one in the course of history suffered more due to this defective mentality of ‘doing to please others’ than Karna. During the Mahabharat era, Karna was the epitome of this defective approach.

Because in order to please the evil-minded Duryodhana, the well-intentioned Karna passed up his dharmic responsibilities countless times: Karna had the opportunity to join Krsna and the Pandavas; Karna had the opportunity to oppose injustice; Karna had the chance to become a real ksattriya; Karna had the chance to bring peace to the entire Kuru kingdom. But none of those things did Karna do.

All because the kind-hearted Karna did not want to displease his friend – the evil-minded Duryodhana. Rather he wanted to do anything and everything to please his friend Duryodhana. And because of this, Karna suffered a lot until finally it cost him his very life.

This entire chapter is quite well-known; and indeed it is a tragedy.

MOSTLY GOOD PEOPLE SUFFER

One of the most startling things in all of this is that good people tend to suffer the most from this defective approaching of ‘doing to please others’. Due to their simplicity, due to the desire of not wanting to disappoint anyone, due to their desire to please anyone and everyone, good people say ‘yes’ to so many nonsense things that spoil and widdle away their time. And in that manner they commit pratyavaya, by failing to do those dharmic works which they should do.

So really it is good people who suffer the most from this because those who are bad just attend to their own selfish desires and never do things to please others.

MARGIIS ARE ESSENTIALLY GOOD

And, of course, Ananda Margiis are essentially good people. Margiis want to be kind and help others etc. And those are certainly desirable traits – until with our simplicity we fall away from our AM dharma due to this very attribute. At that point it becomes our achilles heel.

DHARMA MUST BE FOLLOWED

The problem is that most of the globe has no idea what dharma is nor are they interested in following it. But for we Ananda Margiis, we have a Dharma Guru in which case our entire life is just meant to spin around the cosmic wheel of dharma. That is the whole purpose of our life.

Baba says, “I should do something. I have a human structure. I am a human being. I should do something. I should act like a human being. I should try to goad myself to the realm of divinity, it is my dharma. I should follow dharma, I should strictly adhere to the code of dharma.” (3)

Thus Baba guides us that we are to follow dharma always. That is why we have come on this earth.

MARGIIS ARE ESSENTIALLY GOOD: PART II

Yet, in this crude, capitalist, materialistic era, when we are surrounded by so many co-workers, neighbors, laokik family members, in-laws, friends, etc– all of whom do not follow dharma, then naturally the whole scene becomes a little sticky.

And in our desire to be nice, friendly, and hospitable, the danger always is there that in order to please others we may fall or slip away from our dharma.

We all know how various invitations come our way, and in our desire to maintain friendship with those people, we say ‘Yes, I will be glad to’. But unless that ‘yes’ is going to help those people in a dharmic way, then that ‘yes’ is going to pull us of our dharma. That is the point. That is the dangerous part.

And the ironic thing is that we do these things and satisfy our friend’s desires to ‘maintain our friendship’ with them. Yet that very friendship is destined to break due to its worldly nature. The friend may move away, or get a new job, or marry in a far distant land, or die, or they may decide that they just do not like you anymore. So many things can happen. And in the process, in order to safeguard that worldly friendship which is temporary in nature, we ourselves fall from dharma by committing pratyavaya. That is the outrageous irony.

This is how avidya maya works and tries to keep us in her clutch.

TO SAFEGUARD ANY FRIENDSHIP DHARMA IS NEEDED

Truly speaking then, to maintain any friendship we must convince those persons to come onto the path of dharma. Then only will that friendship last through the ages, otherwise not. And then also can we keep ourselves on the path. So that is the best solution: To bring those whom we know onto the path of dharma rather than letting ourselves get pulled off it. Hence we should not fall prey to the mentality of ‘doing to please others’ when that very action will not allow us to fulfill our dharma. On this point we should be adamant.

BABA’S BLESSING

By Baba’s grace, in this following passage, He reveals some of the special secrets to leading a successful spiritual life. Really it is a unique quote so please read it down to the very end. There are only a few places where Baba gives this type of special guideline– in this type of language.

Baba says, “A spiritual aspirant who wants to attain sama’dhi needs to develop vaera’gya (spirit of renunciation) and abhya’sa (continued practice). Remember, sama’dhi is neither pavrtti mu’laka nor nivrtti mu´laka. Vaera’gya is the absence of attachment, not repulsion. In order to deal with objects properly one should never become subservient to them, but should ascribe Brahmahood to them by cultivating the repeated practice of cosmic ideation or Brahma Bha’vana.”
“What is abhya’sa? Tatra sthitao yatno’bhya’sah. Abhya’sa is the creation of a particular continuous psychic vibration. It is the most essential factor in the spiritual sphere. The continuous endeavour to maintain the state of equilibrium of citta leads to the attainment of sama´dhi. When one is attracted by an object one runs after it, and when one feels repulsion for an object, one runs away from it. A person who is fond of wine often thinks of wine, whereas a person who detests wine prevents his mind from thinking about wine. Unless attraction and repulsion are both transcended, the mind can never attain a state of equilibrium or sama´dhi. Mental equilibrium only becomes possible when one makes a constant endeavour to attain psychic balance.”
“Sama’dhi becomes a natural phenomenon as a result of continuous spiritual practice. Procrastination is something undesirable on the spiritual path. If ever spiritual practice is discontinued endless desirable and undesirable waves of thoughts occupy the mind. Spiritual practice should be continued uninterruptedly and with proper sincerity and veneration, otherwise sama´dhi will forever remain a theoretical subject of philosophy, never entering the periphery of practical realization. One must not adopt the psychology, “I’m practising spirituality because my a’ca’rya (spiritual teacher) told me to.” Rather one should think, “I want to attain spiritual realization. My a’ca’rya is merely guiding me along the path.” Only when one takes full responsibility for one’s own spiritual life can one attain the peak of spiritual progress and become fully established on the solid ground of spirituality.” (4)

BABA’S RELATED TEACHINGS

“Hindrances are created by Avidyámáyá, which is one’s own evil force. Merely leaving the human world and living in a jungle will not set one free. Avidyámáyá will go with you to the jungles and mountains and create obstacles in sádhaná by substituting the howling of animals for the bustling sounds of human society.” (5)

“Intuitional practice, as taught by a great preceptor, is the healing balm; it is with this that one can drive away Avidyámáyá and gain emancipation. As the influence of Avidyámáyá decreases, the temptations and troubles of the world cease to be an obstacle to intuitional practice. As this is the only way to overcome Avidyámáyá, it can easily be practised within worldly life. Avidyámáyá will disturb a person in the beginning, but once defeated, it will not be able to create any hindrance to the pursuit of intuitional practice.” (6)

“In the embryonic form, in the starting phase, it is the inborn instincts that may stand in the way, that may create hindrance in your march. One must keep these inborn instincts under control. The reins must not be loosened; in behaviour, in different types of psychic expression, there must be some kind of restraint. Human beings by dint of their own ordinary power very often cannot do this. I already told you that human beings at the most can make efforts, and if Parama Puruśa is pleased with their efforts, He will help them with positive microvita; Parama Puruśa will get the work done with the help of positive microvita. The duty of human beings is only to continue their efforts to please Parama Puruśa. Thus when any work is done.” (7)

“In the stage of vyatireka the obstacles appear more from within than from without. These obstacles are psychic in nature. For example, when in the course of sadhana one attains the state of yatamána, then obstacles appear from all sides. Family members create obstructions. The environ-ment creates obstructions.” (8)

“It is a fact that the force of Avidyá disturbs a spiritualist more than it disturbs an ordinary person. Various situations arise in life such as material difficulties, family unrest, abundant wealth, tremendous reputation, acute financial distress, or extreme humiliation. Sádhakas will have to bravely confront these mundane situations as a test. They must never think in terms of retreat – it would be fatal, for the Avidyá force would stab them as soon as their backs were turned. In all circumstances one must continue the process of sádhaná to gradually enhance one’s latent psychic and spiritual power. Just as all-round physical exercise makes the body fit, similarly appropriate psychic and spiritual exercise (as a struggle against Avidyá) leads to one’s psychic evolution and spiritual elevation. If one is keen to advance, if one wants to attain expansion as well as bliss in life, one must continue to struggle. Brahma sádhaná is an all-round struggle leading to all-round progress and the ultimate goal of merging in the Supreme Source.” (9)

Namaskar,
Cinmay

Note 1: ONE LAST GUIDELINE FOR US ALL

Here again we should be strict with ourselves and not fall prey to the defective approach of trying to please everyone. In that case we are sure to neglect our dharmic duties – committing pratyavaya

Baba says, “Throughout life people should…move along the path of righteousness. If people do not do the things which they should do by thought or deed, and engage in activities opposite to this, they are committing pratya’va’ya.” (10)

REFERENCES:
1. Namami Krsnasundaram, Disc: 18
2. Prout in a Nutshell – 12, ‘Sin, Crime, & Law’
3. Ananda Vacanamrtam-23
4. Ananda Marga Ideology & Way of Life – 9
5. Ananda Marga Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
6. Ananda Marga Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
7. Subhasita Samgraha – 18, The Path unto the Abode of Beatitude
8. Ananda Vacanamrtam – 10, Vyatireka – the Stage of Control
9. Ananda Marga Ideology and Way of Life – 8, The Supreme Question – 1
10. Prout in a Nutshell – 12, ‘Sin, Crime, & Law’

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

Yet Another Mistake in that Book

There are so many mistakes in the book: “The Jamalpur Years.” And, unfortunately, here is another.

On page 395, the writer is proclaiming that Chaitanya Mahaprabhu created this kiirtan: “Hare Rama Hare Krishna.” But that is not correct; that is wrong.

According to Baba, Chaitanya Mahaprabhu wrote two distinct kiirtans:

1. Hare Ram Hare Ram Ram Ram Hare Hare.

2. Hare Krsna Hare Krsna Krna Krsna Hare Hare.

Thus, Baba guides us that Chaitanya Mahaprabhu did not mix the names Ram and Krishna (Krsna) in the same kiirtan.

So Devashish’s book – “The Jamalpur Years” – goes in the wrong direction.

On points of authenticity and veracity his book not up to the mark. If one just thinks they reading fiction when picking up this book, then it is ok. But if one picks up this book in hopes of getting the truth – then be careful.

The central idea is that our Baba is our ista: We meditate on Him, sing His glroy, chant His name, and keep Him in our heart.

Thus anything written related with any Baba story should be accurate and true. That should be pristine, clear, and not at all misleading.

If we accept whatever anybody writes about Baba – wrong or right – and do not oppose any errors, then the standard of books will decrease more and more. That will be very bad.

But if book writers are getting pointed out when they veer from the truth then in the future writers will be more alert. They will be forced to do some homework before putting something into book form and calling it a Baba story. They will be deterred from publishing wrong things in the name of a Baba story. That is the great benefit and need of pointing out the wrongs.

If you have this book – “The Jamalpur Yoga by brother Devashis / Devashish – and you have noticed some mistakes, please write us.

More Postings About the Wrong Published in this Book

http://am-global-01.blogspot.com/2013/02/comparing-with-dogmatic-misguided-so.html

http://am-global-01.blogspot.com/2013/02/misleading-baba-story-more.html

***************** Here Starts the Prabhat Samgiita

“Bha’lo ba’siyachi, toma’re ceyechi a’ma’r maner mainjus’a’y…” (P.S. 3185)

Purport:

O’ Parama Purusa, You are my most close; You are my dear most. I deeply love You with all my heart. I always yearn for You in my mental abode. Baba, I want Your closeness. Why are You remaining distant – & not coming close by my side. You are not understanding the pain of my heart nor my hope to always have You.

At a distance You go on smiling sweetly with Your charming smile. Why do You do like this. By this way You pull my heart; my heart gets taken away. O’ Divine One, all the sweetness of this universe is filled with Your nectar. But You are hiding Yourself within Your divine liila of darkness and effulgence. To understand You, to realise You is very difficult. Only by Your grace can one understand You.

Age after age, so many yogis have been ensconced in Your shravan, manan, niddhidhyasana, japa, kiirtan, and dhyan, but without Your divine grace nobody can realise You. In each and every atom, proton, electron, and neutron as well as in the stars, galaxies, and nebulae– all are singing Your glory, greatness, and magnanimity. They are spreading the love of Your causeless grace.

Baba, I always long for You; I want Your proximity in the abode of my mind & heart. I want to have You. Baba, You are my nearmost & dearmost…

Read Full Post »

My Personal Contact with Baba

Baba

This posting contains 4 sections:
1. Posting: My Personal Contact with Baba
2. Comment from Reader: RE: Comparing with Dogmatic, Misguided, So-Called Guru
3. News Topic: Still Do You Trust Company Food
4. Trailer Quote: Humans Are Social Beings

Date: Thu, 28 Feb 2013 22:37:04 -0400
To: AM-GLOBAL
From: Phanindra
Subject: My Personal Contact with Baba

== MY PERSONAL CONTACT WITH BABA ==

Namaskar,
In the 1950’s, I went to see Baba in Jamalpur for PC. Due to my Hindu religious upbringing, I thought that since I was going to meet my Guru, then I should not wear shoes as that would be disrespectful.

So I left my shoes at my home in Muzaffarpur to show my reverence for Guru, and boarded the train for Jamalpur. I was barefoot the entire journey to Jamalpur – and all the way from the station to the jagrti.

Once I arrived, I was very eager to see Baba so I waited to get called for PC. No one seemed to notice that I was not wearing shoes. Since my arrival in Jamalpur not even one person remarked that I did not have shoes; nor was I thinking that it was anything unusual. Of course, when inside the ashram or when going into Baba’s room, then every sadhaka would remove their shoes. But for moving around town and in between buildings, all were wearing shoes – except me.

None of this was in my mind. Only I was ideating on Baba and thinking about what everyone had told me. They said that, “Baba knows everything and He will brings up past incidents from your life and scold you.” So I was thinking again and again about what margiis had been telling me.

Most certainly I was feeling very inspired to see Him, but I also had some trepidation as well because everyone was warning me that Baba would point out my past mistakes and rebuke me. Thinking thus, the time passed.

Soon I was called and entered Baba’s room for PC. Immediately I did sastaunga pranam and lay prostrate before Baba. When I completed my salutation and looked at Baba, He asked, “What is your name.”

“Vaedyanath.”

Then Baba inquired, “Where are your shoes?”

I was completely in awe of Baba’s question. I had not discussed this with anyone nor was this in my mind when I entered. Not only that, everyone enters His room barefoot – without shoes. So then how would and how could Baba know.

I replied, “Out of reverence, I did not bring them. I left them at my house in Muzaffarpur.”

Then Baba sweetly replied in my mother tongue of Maethili: “In the future when you come to see Me, then you must wear your shoes.”

“Yes, Baba”, I responded.

Baba continued, “When you go to your house to see your parents, then do you follow all kinds of rules and regulations or do you just go and see them?”

I said, “I see them, Baba.”

Baba said, “Yes, even if your clothes are dirty you will go visit them – you will not wait outside.”

Baba continued, “Similarly when you come here to see Me, just come in your regular attire, wearing your shoes.”

“Yes, Baba.”

Thereafter, Baba began to explain so many other deeply personal aspects about my life – which no one else knew. In a very sweet and loving way, Baba spoke as if He was watching me all along. All I could think was how Baba knows everything and that He loves me very much. He recounted so many events of my life that I understood that He is with me always – whether I am sleeping or awake, always He is along with me and knows what I am thinking and how I am feeling.

That entire PC passed in a very blissful way.

That day Baba told that, “You and I are very close – we have a very personal and close relation.”

By His grace I also could feel in my heart how the Guru-disciple relationship is very close – just like a family relation. That was the main feeling in my mind after PC: That Baba loves me very much and we have a personal relationship.

(Here by His grace I understood Baba’s kind message that while taking the train and walking in town on my way to see Him, then I should wear my shoes. And certainly, when coming in His room for PC then I would enter in the same manner as every other sadhaka, i.e. without shoes.)

Namaskar,
In His service,
Vaedyanath

ABOUT THE ABOVE STORY

The above story was told by Ac Vaedyanath Jha – a family acarya from Muzaffarpur who was initiated in the 1950’s. In that story He is recounting a scene from his PC with Baba.

Here are other key points related with that story.

1. In the various religions, people often dress in a certain way and follow a particular code when visiting their temple, church, synagogue or mosque etc. Jews wear a yamaka and a shawl, Hindus go barefoot, Muslims have their particular dress, and Christians wear their Sunday-best etc. They all have their various rituals and attire.

However, Baba adamantly warns us that when one is just involved in such rituals then they forget Parama Purusa. That is Baba’s warning.

Ananda Marga says, “To count beads or practice ritualistic worship without directing one’s mind towards the Supreme Entity is of no use. To pretend to be virtuous outside while harbouring sinful thoughts within is absolutely meaningless. Such hypocrisy carries no value.” (1)

So that is His teaching. The most important point is to be sincere in one’s meditation on the Supreme and not get caught up in various dogmatic rituals as happens in the various religions.

RELATED ANANDA MARGA DEVOTIONAL TEACHINGS

2. Here following Baba reminds us that we have a close, family relationship with Him.

Ananda Marga philosophy says, “He is the Supreme Father. You have a family relation with that Supreme Entity, and not a relationship of external formality. He is yours, and you should also remember that nothing is external for Him. Everything is within, nothing is without. So you have been created by Him and you are in Him, and, because He is your supreme goal, finally you will be with Him, you will be one with Him. For this you require no special education, no knowledge of philosophy, and no other external attributions. Supreme love for the Supreme Universal Entity will make you one with Him.” (2)

“Iśt́a means the personal God with whom all unit beings can establish a relation of love and affection, to whom they can reveal their pains and pleasures, and surrender themselves and take the safest shelter in Him. That Parama Puruśa, that personal God is not the God of philosophy. Human beings cannot establish a very close relationship with something theoretical. If one closely follows Bhágavata dharma, the final result will be the realization of the Supreme, becoming one with one’s iśt́a.” (3)

“Human beings want a personal God who will understand their joys and sorrows, who will have love for them, and to whom they can express love and feel kinship. They certainly do not want a God who will only impart words of knowledge or punish them and not listen to their tales of sorrow in a sympathetic manner. They want an Entity who will sympathize with them cent per cent in their prosperity and adversity alike…Táraka Brahma is not only the liberator, the object of adoration, but also the loving Father. He is the eternal companion of unit beings in their joys and sorrows – not a God in the distant sky but an understanding Lord in the house where they dwell.” (4)

“The Entity whom you are trying to attain – Parama Puruśa – 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.” (5)

“The subtlest of this universe from which all waves, all expressions, emanate, is my Supreme Goal. And that Supreme Goal, that subtlest object, that perennial source of all inferences, is my goal, is my Parama Puruśa, is my Supreme Father. So a spiritual aspirant must always remember that his goal is not something physical or something psychic. His only goal is the hub of this universe, is the nucleus of this Cosmological order, is that Parama Puruśa, the Supreme Father.” (6)

Namaskar,
in Him,
Phanindra

REFERENCES:
1. Ananda Marga Ideology and Way of Life – 8, The Macrocosmic Stance and Human Life
2. Subhasita Samgraha-21, Human Life and Its Goal
3. Subhasita Samgraha – 12, Ádarsha and Iśt́a
4. SS-11, A Devotee’s Object of Ideation
5. Ananda Vacanamrtam – 23, Your Personal Relationship with God
6. Ananda Vacanamrtam – 34, He Thinks and We Perceive

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

Subject: RE: Comparing with Dogmatic, Misguided, So-Called Guru
To: am-global@earthlink.net

== RE: Comparing with Dogmatic, Misguided, So-Called Guru ==

Namaskar to all!!

As you all know, I don’t write generally but I read here some thing about Devashis who wrote about the dogmatic Buddhist monk / guru Marpa and compared him (Marpa) with our Lord BABA.

This guy Devashis is doing all business with his book. He is not a writer of dharma, he does not know anything about the Ananda Marga philosophy of BABA.

Nowadays he became his own so-called guru of Brasilian margiis and is doing very very dirty politics against acharyas, especially Indian Acharyas and going against Guru, against the teaching of Guru and contrary to the Adarsha of Ananda Marga.

That is why he wrote in his book that the dogmatic guru Marpa is like Lord Shrii Shrii Anandamurtiji Baba. No true margii can write like that. And that is why he behaves the way he does.

The thinking of Devashis is one negative virus for the Ananda Marga; this mentality should be destroyed as soon as possible. The problem is that his mind-set is very negative; otherwise prakrti will not spare him. That is most unfortunate. As a person he is not bad, he is an initiated too but his thought is goaded by negative microvita.

Please my dear brothers and sisters help him to recover otherwise he will destroy himself and and badly affect on A.M. too.

In spite of all these things I sympathize with him as he is also a creation of Parama Purusa, so I want his welfare.

At HIS Lotus feet,
Narada Deva

Note: Here is a link to the original letter on this topic.

http://am-global-01.blogspot.com/2013/02/comparing-with-dogmatic-misguided-so.html

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

Date: Thu, 28 Feb 2013 21:37:22
From: Jagadiish
To: am-global@earthlink.net
Subject: Still Do You Trust Company Food

== Still Do You Trust Company Food ==

Namaskar,
You might have heard that horse meat has been found in packeged beef products. This growing scandal is affecting many countries. Below is a news article about this.

Specifically, it has been determined by genetic testing that meat products labeled as beef actually contained horse meat. As mentioned, the circle of this scandal is widening. Just today, it was discovered more major companies like IKEA were involved. Other brands already linked with this scandal include major corporations like Nestle and Bird’s Eye etc.

All this time, people were purchasing beef product yet unknowingly eating horse meat – all the while thinking they were eating beef. In that case, how can anyone trust food labels and food prepared by companies that are profit-oriented. For money, they can do and say anything; they are utterly trustless in this regard. No one can say for sure when this problem began or how many foods are affected.

For tamasik it matters some, but not nearly as much for sadhakas, who strictly maintain a sattvika (sentient) diet.

After all, horse meat and beef are both tamasik items. Switching one for another is not going to have a huge impact as both negatively affect the human body and mind.

Labeling a food to be wholly sentient and vegetarian and putting something else inside that is non-vegetarian, like pork fat etc, is a very big deal. Then they are taking a sentient food item and making it tamasik.

In the US, food production companies have paid huge money to lobbyists in order to affect laws and codes in their favour so they need not label food very specifically. One of their most recent victories was the recent vote not to have to identify GMO’s (genetically modified organisms) in their products. Always they are spending millions and millions of dollars to affect food labeling for their own agenda.

For sadhakas who want to properly maintain their glands and cakras, and do strong sadhana by His grace, should be careful not to eat any company products. Reason being: It is an unknown as to what is truly inside. And the moment a company admits to scandal and issues an apology for adding meat to a sentient food item, then it is too late for a sadhaka to “undo” what they have already ingested.

For some it may be difficult, but one must choose between a human existence goaded toward life divine and one directed toward animal existence.

RELATED ANANDA MARGA TEACHINGS

“As a result of eating sentient food and performing spiritual practices, the cells of the human body become sentient.”

“If cells are affected by food and water, and if the nature of the cells affects the nature of the human mind, obviously human beings should eat the correct diet, because food and mind are closely related to each other. Any food item, whether good or bad, must not be taken indiscriminately because it may lead to mental degeneration. Sincere spiritual aspirants must follow the dictum: Áhárashuddhao sattvashudhih [“A sentient diet produces a sentient body”]. Only food which is helpful in keeping the body and mind sentient should be eaten.”

“Very often people eat food without knowing its intrinsic qualities. For example, the milk of a cow which has just given birth. Or white eggplant, khesárii pulse [horse gram], red puni [Basella rubra Linn.], or mustard leaves, all of which often grew out of rotten matter.”

“Every object of the world is dominated by one of the three principles – sentient, mutative, and static. Food is no exception, and according to its intrinsic nature, is divided into the same three categories.
(1) Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.
(2) Mutative food: Food which is good for the body and may or may not be good for the mind, but certainly not harmful for the mind, is mutative.
(3) Static food: Food which is harmful for the mind and may or may not be good for the body is static. Onion, garlic, wine, stale and rotten food, meat of large animals such as cows and buffaloes, fish, eggs, etc., are static.”

“In order to have a balanced mind and to progress spiritually, human beings will have to pay attention to the qualities of the food they eat. The idea that “I will just do my sádhaná and eat any food, proper or improper” will not do.”

(All above quotes are from His discourse: Food, Cells, Physical and Mental Development)

NEWS ARTICLE AND LINK

Another big food producer was ensnared in the scandal over horse meat in beef products Friday when the company that owns the Iglo and Birds Eye brands withdrew a dozen types of prepared meals from stores in four European countries…

“As a precautionary measure, we will withdraw all other beef products produced for us by Frigilunch,” Iglo Foods said. “Whilst this is not a food safety issue, it is clearly unacceptable.”

In addition to the chili con carne, seven more Iglo products were removed from Belgian supermarkets, and one from stores in the Netherlands. Meanwhile, three Birds Eye meals — spaghetti Bolognese, shepherd’s pie and lasagne — were withdrawn in Britain and Ireland.

The announcement came as the Food Standards Agency in Britain released updated figures for tests conducted by the food industry in that country…

Note: here is the full article

Namaskar,
In Him,
Jagadiish

****************************************
Human Beings Are Social Beings

“Some animals are gregarious and others are not. The tiger is not a gregarious animal – it prefers to move alone. Goats are not gregarious, but sheep, elephants and lambs are. Human beings are social beings. They do not like to remain in isolation.” (AFPS-4, Plants, Animals and Human Beings)

“You know that humans are gregarious beings. There are some living beings who live in groups or clans, and some who live in isolation. In very olden days, human beings lived in clans” (NSS: Disc 8)

“You are social beings. One cannot live in isolation. When you feel thirsty, you can’t manufacture a spade, dig a well, and draw water yourself. One person will make a spade, another will add the wooden handle, and another will dig the well — this is how we work collectively. This is the way for human beings to live. In all spheres of human existence, in the aesthetic sphere as well, humanity should live collectively. You should live in unison. You should vibrate together to the same music. You should move in a common psychic flow. You should fight collectively against your common enemies. Unitedly you should face all problems, mundane and supra-mundane. In a word, you must reflect the spirit of harmonious collective living in conformity with the spirit of the Vedic mantra Sam’gacchadhvam’ sam’vadadhvam.” (5 April 1981)

Note: This is Baba’s special guideline which is lacking these days in the society. All should understand they do not exist alone, by themselves, in isolation. With collective spirit, all have to work together. By that way, many works can be done for the great cause, by His grace.
****************************************

Read Full Post »

Comparing with Dogmatic, Misguided, So-Called Guru

Date: Sun, 24 Feb 2013 22:59:19
From: Yuktatman
To: am-global@earthlink.net
Subject: Comparing with Dogmatic, Misguided, So-Called Guru

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3396;
(2) Posting: Comparing with Dogmatic, Misguided, So-Called Guru;
(3) Trailer Quote: Deafness Is Not A Disease

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

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

“A’loker ei ja’tra’pathe prabhu tumi saunge theko…” (PS 3396)
Purport:
O’ Parama Purusa, on the ja’tra’pathe, on the path of this journey [1] of divine effulgence, please grace me by remaining with me all along. If, while moving ahead on the path, I stop, then please don’t leave me behind – do not leave me alone. Baba, keep me along with You, in Your close proximity. Please stay with me.
O’ my Lord, since eternity You have remained with me & colored me in Your color. Now, even in these abnormal and odd hours, in this unusual time period, please do not forget this very truth: That You will remain with me always.
O’ Parama Purusa, where the journey ends You are there because You are the Goal. According to Your own way and playful liila, You go on pulling me close to You by showering Your grace. Baba, at the outer extent of my existential “I” feeling, at that tangential point, You pour nectar. In sadhana, when my mind comes in Your close proximity, You shower bliss on my “I” feeling. Due to Your blessing, my ‘I-feeling’ gets lost in You, merged in You. [2]
O’ the Divine Entity, on this path of forward movement towards You – in all my duties and practices – please keep me at Your lotus feet. O’ my dearmost Baba, this whole entire life is a spiritual journey towards You. Please keep me in Your divine shelter always…

NOTES FOR PRABHAT SAMGIITA ##3396:
[1] Journey: This refers to our spiritual way of living such as asana, pranayama, dhyana, sadhana and all our devotional practices related with Sixteen Points.
[2] Where one’s unit I-feeling ends, only Parama Purusa remains. Then one will dissolve or merge into Him. So when a person becomes completely ensconced in the deepest samadhi, then in the sahasrara cakra one will taste that divine nectar, and their whole existence will be inundated with His infinite cosmic grace.

== COMPARING WITH DOGMATIC, MISGUIDED, SO-CALLED GURU ==

Namaskar,
In his book, one writer is equating Sadguru Baba with one Buddhist monk – Marpa, the teacher of Milarepa.

Specifically, on page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa.

And there are other critical points related with this account.

Here, in this letter, the aim is to clarify the situation, step by step. Then we can collectively decide what to do with such type of publications.

FAULT #1:

WRONG PRESENTATION OF EXHAUSTION OF SAMSKARAS

The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. See description as follows:

In his book, the writer goes on to recount more about Marpa’s misguided ways as a teacher or guide. The young, beleaguered Milarepa comes to Marpa in hopes of spiritual attainment. But instead of guiding Milarepa properly, Marpa resorts exclusively to assigning Milarepa to backbreaking, torturous tasks of building and destroying stone houses – one after another.

And on page 395, the writer of the book accepts Marpa’s approach, as if by this way the young disciple Milarepa would exhaust his samskaras.

“Marpa explained that he had put him through such severe tests in order to exhaust the heavy karma he had accrued through his evil deeds [of killing his cousins].” (The Jamalpur Years, p.395)

According to the dictates of Ananda Marga, this is entirely wrong. Marpa’s manner of torturing his disciple Milarepa is not going to lead to the exhaustion of Milarepa’s samskaras. Rather, such an approach will create more samskaras.

The so-called guru Marpa thought in his misguided way that by ordering Milarepa to make and break stone houses for decades his (Milarepa’s) sin will be annihilated. This approach from beginning to end is completely terrible and off the mark. Ananda Marga philosophy does not appreciate such things. This type of bogus penance is only appreciated by Buddhists and Jains – not in Ananda Marga.

Baba does not appreciate harsh penance like fasting for months at a time, or standing on one leg in cold water, or exposing oneself to a fire pit etc. It is fruitless to indulge in that type of so-called penance in hopes of pleasing Parama Purusa. By these dogmatic methods, Parama Purusa will not be pleased.

But the so-called guru Marpa was doing like this to his would-be disciple. Actually, Milarepa was not yet his disciple, even then Marpa adopted this approach of harsh, bone-breaking treatment.

So the dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba.

TRUE WAY TO EXHAUST SAMSKARAS

In Ananda Marga, here is how one is to exhaust their samskaras.

“In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Mokśa. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.

Nábhuktam’ kśiiyate karma kalpakot́ishataerapi
Avashyameva bhoktavyam’ krtam’ karma shubháshubham

“Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of sam’skáras. The question is, how to attain salvation? When it is essential to act for maintaining one’s existence, how is it possible to avoid the cycle of action and reaction?”

“It is known from philosophic propositions that the attainment of Mukti (liberation) or Mokśa (salvation) is possible only through spiritual practices or sádhaná. It therefore follows that there is certainly some means to attain liberation from samskáras.”

“There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phalákámkśá Tyága, (2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.” (1)

FAULT #1 (CONTINUED)

WHAT TO SPEAK OF EXHAUSTING SAMSKARAS

MILAREPA CREATED NEW SAMSKARAS

According to Ananda Marga philosophy, by constructing and destroying – by making and breaking – those stone houses, Milarepa created new samskaras; and his old sins remained as is.

So his misguided so-called guru Marpa has no clue.

Not only that, the writer himself is utterly clueless. That is why he is comparing Marpa’s dogmatic methods with Ananda Marga ideals. The “writer” himself is not informed about Ananda Marga samskara theory and how it works. If he did, then he would never have put such an account in his book.

Thus, in his own confused manner, the writer placed Buddhist dogma into our Ananda Marga book.

Beware – those who are not familiar with Ananda Marga samskara theory will get indoctrinated into Buddhist dogma by reading this text. And they will think that what they read is Ananda Marga philosophy. That is the worst part. That is what makes this situation is so scary for new readers and for those who do not know.

Once again, the writer’s assertion that Marpa’s approach of torturing his disciple will bring about the exhaustion of samskaras is completely incorrect and wholly misleading. Rather, this is just one dogma. So that is the first key fault with this account.

All in all, it is completely blasphemous to compare a dogmatic Buddhist monk like Marpa with Lord Shrii Shrii Anandamurti ji.

MORE OF BABA’S TEACHINGS ON

THE EXHAUSTION OF SAMSKARAS

“Even after crores of kalpas [aeons] the reactions of actions are not exhausted. This continues to be so as long as the reactions have not been experienced.” How will the reactions of the actions be exhausted? Karmabhogena kśiiyate – “When the reactions are experienced, then only are they exhausted.” Avashyameva bhoktavyam’ krtam karmashubhá shubham – “one has performed good actions, so their fruits are to be enjoyed; so also is it with bad actions.” Hence one has to be cautious while performing actions. After that, repentance will fetch no benefit.” (2)

“Unless one undergoes the requitals of one’s mental reactive momenta – good requitals to good actions, bad requitals to bad actions – one cannot attain liberation.” Avashyameva bhoktavyam’ krtam’ karma shubháshubham – “whether an action is good or bad, the reaction must be experienced.” (3)

CANNOT PLEASE PARAMA PURUSA

BY DOING PENANCE

“When someone does rigorous penance, for instance, with hands upraised for a long period, his or her blood circulation, nervous system and bone position are bound to be jeopardized. Will the pain in the arms of those who do penance with head downwards and legs upwards be an aid to their mental concentration, or will their minds be constantly focused on the pain? Will they be able to maintain their mental balance in such an unnatural state? When some practise rigorous penance sitting in the centre of a circle of fire, will not the fire’s heat impair the natural functioning of their bodies and minds? Thus these types of penance are detrimental to health, what to speak of the attainment of liberation!”
“Those who think that rigorous penance will gain the affection of Parama Puruśa are entirely mistaken. They try to achieve something, but fail miserably. Parama Puruśa has never said, nor will ever say, that anyone should violate the naturalness of life and become abnormal, like a vegetating idiot.” (4)

SO-CALLED GURU MARPA TORTURED MILAREPA:

NEVER TAUGHT HIM SADHANA

In Ananda Marga no one is prohibited from taking initiation. All who have a human body – whether they be illiterate or an intellectual, a sinner or a virtuous person etc – all with desire to learn spiritual practice will immediately be taught sadhana by an acarya. And if a person has no such desire then it is the duty of an acarya to inspire and convince them to learn. So in Ananda Marga, the aim is to bring all onto the spiritual path.

But the so-called guru Marpa tortured his would-be disciple for decades and never taught him sadhana. Actually, what that dogmatic guru Marpa knew was just bogus. Marpa himself did not know or practice dharma sadhana. Even then he did not like to teach his dogma to Milarepa. Just Marpa tortured him in order to heighten his own self-importance as guru. This was his heartless, selfish and dogmatic approach. The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. That is absolutely appalling.

DOGMATIC BELIEF TO EXHAUST SAMSKARAS

MAKING AND BREAKING STONE HOUSES

Here the summary is that one cannot exhaust their samskaras by that type of bone-breaking labour and torturing the body by making and breaking stone houses – one after another. That is just pramatta – bad from beginning to end. This has nothing to do with the exhaustion of samskaras.

Thus neither did Marpa know how to help Milarepa exhaust his samskaras nor did Marpa even teach Milarepa the dogma that he knew.

Both things – the withholding of teachings and the bogus method of making and breaking stone houses as a means to exhaust samskaras – are entirely against the fundamentals of Ananda Marga.

Yet the writer is comparing this dogmatic fellow Marpa with our Divine Sadguru Baba. This is what is so appalling. Who can justify this.

FAULT #2:

WRITER COMPARES BABA WITH MARPA

Unfortunately in that book, the writer compares Baba with one dogmatic, misguided Buddhist monk named Marpa. So this type of comparison is completely wrong. Baba is the Sadguru Supreme and beyond all comparison. He is Mahasambhuti – pure and blemishless and above all earthly bondages.

And the dogmatic-minded Marpa, the Buddhist monk who is the teacher of Milarepa, is completely bound by his own limitations and samskaras. Marpa himself is prone to all kinds of dogmas and misguided ways, while Baba Himself is perfect in all regards. To even hint at any comparison is completely wrong.

Yet that is what the writer has done. On page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa. An earthworm has life and Devashish has life, yet can we say that Devashish is an earthworm – we cannot.

Hence this comparison runs 100% contrary to Ananda Marga teachings. And that is the second chief fault made by the writer.

WHO MADE THIS BOGUS COMPARISON

BETWEEN SADGURU BABA AND THE DOGMATIC BUDDDHIST MONK MARPA

The “writer” who compared the misguided dogmatic guru Marpa with our Lord Shrii Shrii Anandamurti ji Baba is Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta. This is the person who did like this. By his entire effort it is quite evident that he does not understand Ananda Marga samskara theory and other essentials of Ananda Marga philosophy. Nor does he understand the greatness of our Sadguru Baba Lord Shrii Shrii Anandamurtiji. Otherwise he would not have compared the dogmatic guru Marpa with Baba, and he would not have included that entire story of torturing Milarepa in his book. All in all this is an unfortunate episode in the dealing of one “writer”, i.e. Devashish (Deva’shiis’a / Devashish / Devashiisa).

BABA’S RELATED TEACHINGS ON SAMSKARA THEORY:

THE REACTION IS MUCH GREATER – SO BE CAREFUL

“Avashyameva bhoktavyam’ krtam’ karmashubhá shubham. Now the question arises whether the reactions will be just [equal] to the actions, or less, or more. Equal and opposite reaction is [the rule], but then, whether the enjoyment of the reaction of actions is purely psychic or physico-psychic is to be seen. Where the action is purely mental, the reaction will be just [equal] to that. But if the action is physico-psychic, the question is, what will be the reaction? Still one thing is there, that if the mind is not affected by the physico-psychic action, nothing happens.(1) But [usually] when the reaction is physico-psychic, it has more effect than the action performed.”
“If it is purely psychic, the reaction will be just equal to it. [But] the reaction of the physico-psychic action does not affect the mind cent per cent. A person enjoys [psychic] reactions just [equal] to the actions performed. If there be some quantity of the reaction of physico-psychic action [that affects the body], in that case, the reaction will be much more than the action performed. The mind will be affected just according to the psychic action – that is the case with psychic actions. [But] if the action is physico-psychic, some of the reactions [affect] the mind, some [do] not. That which affects the mind is a psychic reaction, that which does not is physical. Among these reactions, the one that is in the pure physical sphere does not affect the mind. The pure psychic coupled with the [physical] of a physico-psychic reaction add up to produce a greater reaction. So the quantity of reaction in case of a physico-psychic action becomes much greater. Hence one should be careful.” (5)

“REBORN AGAIN AND AGAIN”

“An original action begets a certain reaction, and simultaneously brings one within the bondage of actions. Unless those bondages are broken, the microcosms will have to keep moving in a cycle of action and reaction – they will have to be reborn again and again on this earth.” (6)

“ONE HAS TO COME TO THIS WORLD AGAIN”

“There is no escape even if one performs a good action. One has to return again and again to this earth in order to reap the auspicious consequences of such actions. The idea that the disembodied mind experiences the auspicious consequences of its good actions is indeed a fantasy. This fantasy world is called heaven. It means that if one has performed a good action, then one will reap the consequences of that auspicious action after death. But the mind can experience its good consequences, if and only if, it has a body. One experiences joy and agony, pleasure and pain only if one has a brain, nerve cells and nerve fibres. If there is no physical body, how can there be any experience? So the thought of experiencing that pleasure in heaven is nothing but sheer fantasy. There is no logic behind it. That is why, in Ánanda Sútram, it is said, Na svargo na rasátala [“There is neither heaven nor hell”].”
“Where is the question of pleasure and pain in the absence of the physical body! So the fantasy of heaven is completely erroneous. Yes, one has to come to this world again in order to experience pleasure and pain. You have to come to the world again so that the sam’skáras of the past attain fruition. It is correct, because one has to perform actions in order to restore the mind to its normal state from the distortions (vikrti) caused by previous actions.” (7)

DO FOR THE BENEFIT OF SOCIETY

“There are some people who say, “Well, we will undergo hardship for the welfare of the world.” This undergoing of penance has also a bright side. A ninety or one-hundred-year-old woman undertakes penance – why? Certainly with the expectation that her penance will one day be rewarded – perhaps that she will get a place in heaven. Let us see how important this undertaking of penance is – whether it is for one’s family, or for one’s personal elevation, or for the benefit of the society. Nothing in this world is valueless: even the undertaking of hardship is not useless. But is that the highest excellence in human life? In fact, the undertaking of penance is an action without any fixed goal: “I do not know, nor do I want to know, why I am subjecting myself to penance. I am merely doing penance for the sake of penance.” This is totally meaningless. It is like rowing a boat without knowing where one is drifting – merely rowing for the sake of rowing. This is utterly useless. This aimless rowing will simply cause pain in the hands. One day one will lose the capacity to row the boat, and finally the boat will sink and all will be drowned.”
“One should undergo penance for others’ welfare, for the well-being of the world; and the good that the world enjoys due to one’s sacrifice is the reward. One should not expect any reward greater than this. The good result of a good action is the reward of that action. Similarly the bad result of a bad deed is the negative price of that action. The ancient sages used to practice penance by sitting near a firepit with their legs up and their hands down. What value does this type of penance have? Not much. To continue to perform penance like this is certainly not the highest fulfilment of life. Human beings have come onto this earth to do something good, some thing which will be of some benefit for the society for at least some period of time, if not forever. This is the reason why Vivekananda said, “As you have come to the world, you must leave some mark behind” That is, you must do something which will do good to human society for a long period, if not forever.” (8)

THOSE DOING EXTREME AUSTERITIES

“There are a group of people who are in favour of practicing extreme austerities. To practice severe penance, to court physical trouble while taking care of others is called tapah or penance in the scriptures. The ancient sádhakas used to practice such severe penance. They used to sit with their heads down and their legs raised high, lighting a fire around them, and they used to practice such rigorous penance for twelve years. But is it really worthwhile to do such practices which only subject the body to physical tortures? Through such penances, it is almost impossible to achieve spiritual progress. To undergo physical torture just for the sake of experiencing pain does not lead to spiritual elevation. After those sádhakas underwent the long rigours of penance with their heads down and legs up, with the leaping flames of fire all around them, they had no self-satisfaction that their penance had done even the slightest good to others. By undergoing hardship, one should always help others, and thereby one feels satisfied that at least some good has been done to others. Rigorous austerities do no such good: then what is the justification for undergoing such unnecessary physical tortures? This is nothing but sheer foolishness.” (9)

“Someone may think that he will be able to do penance in Himalayan caves with his legs upraised and head down, neglecting the distressed people of the society. If Parama Puruśa comes and removes the heavy stone door of his cave and appears before him and asks, “What do you want, my child?” – and if he answers, “I want to be one of the stars of the Great Bear constellation,” his desire will never be fulfilled. His prolonged penance in the caves will all end in nothing. This is not Bhágavata Dharma.” (10)

Namaskar,
In His service,
Yuktatman

REFERENCES
1. Subhasita Samgraha – 1, Actions and Their Results (Karma and Karmaphala)
2. Ananda Vacanamrtam – 30, Dagdhabiija
3. A Few Problems Solved Part 5, What is Dogma
4. Namah Shiváya Shántáya, Disc: 13
5. Ananda Vacanamrtam – 30, Dagdhabiija
6. Subhasita Samgraha – 12, How an Ideal Person Should Live
7. Ananda Vacanamrtam – 10, The Witness-ship of Parama Puruśa Is of Supreme Importance
8. Subhasita Samgraha – 12, How an Ideal Person Should Live
9. Subháśita Saḿgraha Part 11, What is the Way
10. Namah Shivaya Shantaya, Disc: 11

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.

*******************************
Deafness Is Not A Disease

Baba says, “Deafness is not a disease by itself, unless it is congenital. It is an after-effect or reaction to some other ailment…Excessive use of quinine or similar poisonous medicines for a long time reduces the power of hearing.” (Yogic Treatments, p.43)

Note: The intake of allopathic medicines contributes significantly to deafness. One can see this reaction especially in the case of small kids. Their hearing can be significantly impaired or lost for life by administering strong and harmful allopathic medicines.
*******************************

Read Full Post »

Misleading Baba Story & More

Date: Fri, 22 Feb 2013 22:21:09
From: Govinda gk1955@u.colomb.edu…
Subject: Misleading Baba Story & More
To: am-global@earthlink.net

Baba

This entire email is composed of 4 parts:
(1) Prabhat Samgiita #2209;
(2) Posting: Misleading Baba Story & More
(3) Comment From Reader: Misuse & Abuse of Public Funds #2
(4) Trailer Quote: Shortcoming of English Language

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

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

Baba

“Mor ma’nas sarovare tumi son’a’li kamal…” (PS 2209)

Purport:

O’ Parama Purusa, in the pool of my mind You are the golden lotus. Looking towards You – ideating and meditating on You – is my dance and my life. I dance keeping You as my Goal. Baba, You are the sweet vibration of my heart. I dance keeping You fixed as my Goal. You are the very hope and vitality of my life. You are the golden lotus.

Baba, the garden of paradise is filled with the sun’s rays; the glow of Your beauty is resplendent. Your beauty is expressed in every particle of Your creation. In grove after grove, the buzzing bees get the pure, sweet honey from that lotus. Baba, You are the golden lotus.

Baba, pleasing You is my sadhana. You are my Goal. Except You I want nothing. I will act according to Your desire. By Your grace, I will follow Your every direction. O’ my Dearmost, O’ the Liila Personified, please fulfill the longing of my heart. You are the golden lotus.

O’ Parama Purusa, please be gracious and shower Your causeless grace on me…

== MISLEADING BABA STORY ==

Namaskar,
One writer has expressed in his book that Baba would use avidya tantra on some sadhakas during those Jamalpur days.

Let us see what avidya and vidya are according to Ananda Marga philosophy. By this way we can examine how far this claim is legitimate or not.

AVIDYA TANTRIKAS HURL STONES

According to Ananda Marga philosophy, avidya is the path of scaring, harming, torturing and killing innocent persons – all done due to one’s own “wicked nature.”

“If people such as this happen to be wicked by nature, they can cause the disembodied entity to hurl pieces of bone, brick, etc., into someone else’s house. Sometimes the cots on which people recline are also found to be tilting. All these actions are done by the ectoplasmic structure of a powerful person, not by that of the dead person. So to stop this nonsense you should find the real culprit and give the person a good shaking. You will find that the throwing of pieces of bone, brick, etc., will immediately stop. All this comes within the scope of Avidyá Tantra. It often turns out that the person who was responsible for the throwing of the bricks is found sitting quietly in a corner of the burial ground, and their ectoplasmic structure is getting that hapless disembodied soul to do all those wicked things. If you hit their arm with a good stick then their wicked deeds will immediately stop. And when you see a cot rising from the ground with the ectoplasmic strength of that person (though you cannot see the ectoplasmic arm that raises it, as ectoplasm cannot be seen), just brandish a stick at random. It will turn out that the arm of that wicked Tantric gets broken. Perhaps that person was seated three miles away from the actual site of occurrence. These are all interesting things – Avidyá Tantric things.” (1)

NEGATIVE DEEDS AND HELLISH WAYS OF AVIDYA TANTRA:

KILL, CONTROL / EXPLOIT, UPROOT, HYPNOTISM, HARM, DANGER

Here is more about the devious and destructive pathway of avidya.

“Now let us analyse the six actions of Avidyá Tantra.”
1. One part of Avidyá Tantra is to kill or cause the death of someone through mantra or through some related technique or in some artificial way. This is called márańa. [Mára literally means “annihilation”.]
2. Bringing somebody under one’s control by means of a mantra or a dravyaguńa [some plant or other natural substance which projects psychic effects], or by wearing a squirrel’s tail like a ring on the little finger of the left hand and chanting the mantra hriiḿ kriiḿ klu, or by feeding that tail to a person in a chánci pán [a betel preparation], is known as vashiikarańa. But remember that this action must be accompanied by purashcarańa [raising the kuńd́alinii, the dormant force] as per Avidyá Tantric style. When under the influence of vashiikarańa, a person becomes completely controlled and behaves like a servant.
3. Cat́ana or cát́ana means one’s residence. When somebody is uprooted from his or her residence by means of a mantra or some mystic power or some dravyaguńa, the process is called uccát́ana. It is said that if a particular mantra is written on a brick in red ink and buried under the northeast corner of a house by a naked person on a rainy night, the owner of that house becomes uprooted within three days. This process may or may not fructify, but if it actually does the effect is disastrous. Keeping this fact in mind, I have deliberately refrained from giving the mantra in this book.
4. To get someone to do something by hypnotizing the person with light waves or by fixing one’s gaze on him or by breaking or overpowering his personality is called sammohana. In English this process is called hypnotism. The [European] physician Dr. Mesmer did some research on this method to find out if this process could be utilized for the benefit of the public; hence this process is also known as “mesmerism”.
5. Stopping the flow or movement of something is called stambhana. Stambha means “pillar”. Since any moving thing will be stopped when it hits a pillar, stopping the movement of something by means of a mantra and some dravyaguńa is called stambhana. By using some mantra and holding under the tongue a kánt́ánat́e root fitted into a silver ring (like a hub circled by its wheel), one can stop another person’s movement or action. Suppose someone is about to urinate. The flow of urine is stopped. In the science of áyurveda, the medical condition of constricted urination is known as mútrastambha [just as this Avidyá practice is known as mútrastambha]. Vákstambha [stopping the flow of another person’s voice] is a similar Avidyá Tantric practice. But the Avidyá Tantric should be cautious about trying to maintain the stambhana for a long time, because it requires him or her to remain in an abnormal condition [sometimes physiologically abnormal], which will eventually harm the person.
6. The shántikarma of Avidyá Tantra means to save someone from a danger or a disease by means of certain rituals, and then redirect that danger or disease towards another person: that is, to help one person to survive by killing another.”
“When the Kálacakrayána and Vajrayána Tantras of the Buddhist school of philosophy were popular in Bengal, these six actions of Avidyá Tantra were widely practised. But when the Kálacakrayána and Vajrayána vanished from Bengal, the six actions also fell out of use. And the six actions of Vidyá Tantra fell out of use simultaneously. It is good that the actions of both have been forgotten by people. What is desirable is that people move towards spiritual elevation along the paths of jiṋána, karma, and bhakti with a healthy and rational outlook.”
“The secret processes of Vidyá Tantra and Avidyá Tantra are called guhya vidyá. The motivation behind the practice of Avidyá Tantra is Máraya máraya náshaya náshaya uccát́aya uccát́aya mama shatruńám [“Kill my enemy, kill. Destroy my enemy, destroy. Uproot my enemy, uproot.”] This sort of mentality should not be allowed to develop in a person. This sort of prayer should also be avoided.” (2)

So those adhering to the path of avidya senselessly harm others, make use of occult powers, and indulge in all sorts of selfish and destructive acts.

“Their goal is not noble, and will result in their ultimately being converted into inert matter.” (Ananda Marga Philosophy in a Nutshell – 6, Vashiikára – 2)

Such avidya tantrikas have a very bad effect on society and themselves.

MEANING OF VIDYA

In stark contrast, the path of vidya is the path of benevolence and supreme realisation.

“The six branches of Vidyá Tantra are: to awaken benevolent intellect, to awaken noble propensities, to arouse a sense of humility, to arouse a sense of dharma, to arouse a sense of self-surrender, and shántikarma [propitiatory rites for others’ welfare].” (3)

So vidya tantra brings about universal welfare and spiritual attainment. As the Marga Guru, Baba Himself is the pure embodiment of vidya and all noble qualities. As His disciples, every sincere sadhaka of Ananda Marga is on the path of vidya, not avidya.

COMPARISON OF THE TWO:

ANANDA MARGA IS THE PATH OF VIDYA

Here below is a very clear, concise distinction between vidya and avidya

“The śat́karma [six actions] of Vidyá Tantra are applied in order to elevate human beings in the world of spirituality by goading them towards auspicious thoughts; whereas the śat́karma of Avidyá Tantra are applied in order to exploit human beings and utilize them for one’s own self interest.” (4)

Baba has graciously blessed humanity with all the tools and teachings to advance along the path of pure spirituality.

Thus who can equate Baba with practicing avidya. Everything Baba has said and done is for the upliftment of humanity – to bring all along the path of Divine realisation and Supreme fulfillment.

Below are many more teaching about the distinction and differences between avidya and vidya for study and awareness. All those guidelines furthermore demonstrate and prove that Baba was only vidya, and never avidya.

WHY THE WRITER DID LIKE THIS

There seem to be only two reasons why anyone would write and publish in their book that Baba “sometimes used avidya techniques.”

(1) The writer wrote like this because he himself is naive and ignorant;

(2) The writer wrote like this because he himself is a deliberate sinner.

In either case, it casts severe doubt that such a person has the worthy credentials for publishing a book on Lord Shrii Shrii Anandamurtiji, as he [the writer] believes and tries to prove that Baba was an avidya tantrika.

FURTHER READING ON AVIDYA

“The word guhya as commonly used means something mysterious, something concealed, something like a dreadful nightmare, some secret chant, some mystical occult power; or witchcraft. Or finally, it may indicate the five branches [exclusive to] Avidyá Tantra – márańa, vashiikarań, uccát́ana, sammohana and stambhana.” (5)

“Endeavouring to exercise greater control over the mundane world. This is the path of Avidyá Tantra. In this endeavour the practitioners remain totally preoccupied with the attainment of name, fame, prosperity, and material enjoyments – these are their goals. The purpose of their spiritual practice is to make the mind increasingly subtle, in order to be able to exercise further control, not only over the physical world, but over the crude minds of other microcosms as well. Their goal is not noble, and will result in their ultimately being converted into inert matter. So the final result of Avidyá Tantra is extreme crudity. I have attempted to explain this in some of my ghost stories. Try to find time to read them.” (6)

HALLUCINATIONS

“Avidyá Tantrics make use of this sort of process. With the help of their sense organs and ectoplasms they create positive hallucinations. In Sanskrit this science is called rákśasii vidyá. (Rákśasa does not refer to any monstrous type of animal, but to a particular group of humans. With the help of your mental eyes and your psychic power you can create an image visible to the eyes of an ordinary person. You can actually suspend the power of vision of another person so that he sees the object you want him to see. This is called rákśasii máyá.” (7)

HURLING BRICKS AND BONES AT OTHERS

“Such negative practices are common in Avidyá Tantra. For example, suppose a wicked person may be sitting in a solitary place where bones are scattered around. Using his or her psychic power, the person can create ectoplasmic “hands”, and command them to throw the bones into the house of the person whom he or she wishes to harm. The inhabitants of the house, ordinary people no doubt, will certainly be terrified by such occult phenomena. They will think it is the work of a ghost and will probably decide to move out of the house. Instead of bones, bricks or stones could also be hurled. To do this, one does not require great power – rákśasii máyá is an occult power of inferior degree.” (8)

OF NO USE

“If I were to analyse the positive and negative paths you would be fascinated, but it would be of no use whatsoever in attaining Parama Puruśa.” (9)

ACCEPT HIM AS YOUR OBJECT OF ADORATION

“Human beings practise sádhaná in order to become one with Brahma, not to become ghosts or ghouls. To become one with Brahma, they must practise Vidyá Tantra, and not Avidyá Tantra. Of course through either kind of sádhaná, sádhakas gain freedom from the páshas and ripus. But the difference between the two sádhanás is that the practitioners of Vidyá Tantra channelize their spiritual powers towards the attainment of Paramátmá, whereas the practitioners of Avidyá Tantra utilize their acquired powers for mundane benefits. Through Vidyá Tantra one “binds” [wins] Paramátmá, while through Avidyá Tantra one binds [dominates] living beings. Vidyá Tantrics accept Paramátmá as their object of supreme adoration, and in order to become one with Him, they channelize all the powers they have acquired towards Him.” (10)

SUMMARY

As the Marga Guru, Baba is the embodiment of vidya – Supreme Benevolence.

Tragically, the person behind the book “The Jamalpur Years” (2010) has revealed his own state of mind and understanding by labeling Baba has “avidya”. Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta is the one who did like this:

“While most of Baba’s tests fell well within the range of the disciples’ normal experience, he sometimes used avidya techniques to add to these challenges.” (Jamalpur Years, p.155)

In fact, in order to prove Baba as avidya, he narrated not less than 5 stories in his book on pages 155-6.

No true bhakta and disciple of Lord Shrii Shrii Anandamurtiji can think in that manner.

All sincere sadhakas in Ananda Marga understand well in their heart that Baba is Love Personified and He has come to uplift humanity and bring all unto His Supreme Abode.

Namaskar,
At His lotus feet,
Govinda

Note: ABOUT THOSE STORIES

Baba is Sadguru and whatever He thinks takes expression. His every thought is for the welfare of sadhakas. What happend in those stories portrayed in that book was for the well-being of those devotees.

REFERENCES
1. The Real Culprit
2. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
3. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
4. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
5. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
6. Ananda Marga Philosophy in a Nutshell – 6, Vashiikára – 2
7. Ekendriya – 7
8. Avidyá – Excerpt A
9. Ekendriya – 8
10. Tantra and Supernatural Power

The sections below demarcated by asterisks are entirely different topics,
completely unrelated to the above letter. It stands on its own as a point of interest.

**************************************
COMMENT FROM MARGII READER

Subject: RE: Misuse & Abuse of Public Funds #2
Date: Fri, 22 Feb 2013 15:25:02 -0800
From: Paul Taylor
To: ‘AM-GLOBAL’

In Vancouver the 2010 Winter Olympics were hosted. The same massive expenditures of public funds went on with all exacted promises (during the bid process) of social housing and definitive requirements surrounding the low-income populace broken, one after the other. The local collection of community activists held, in 2008, 2009 and 2010 the Poverty Olympics. It picked up awareness and by 2010 it received global media. The preceeding Olympics, held in China in 2008, had exactly zero such examples of dissent, and they claimed to have spent $50 billion on venues and over 300,000 poor were forcefully relocated. In England in 2012 the same kinds of dissent occurred but got less media. All to say that researching the history of the Olympics will give the same kind of scenario over and over. PROUT is the only answer; compromises with the proponents of these billion $ scams are a chimera and virtually any agreement will be made just to shut the protestors up. As Baba has put forth – uncompromising strictness & faith.

Pra’n’ava

**************************************
Shortcoming of English Language:

Lack of Spiritual Terms

Baba says, “In Sanskrit the term Mantra means Manana’t talrayet yastu sah mantra parikiirttiah– ‘Manan means ‘inner suggestion’, ‘repetition within’. And Tarayet yastu – ‘after this manan, when that entity liberates you from all metaphysical, all psychic and suprapsychic and also from all spiritual bondages, then it is known as mantra: Manana’t ta’rayet yastu sa mantrah parikiirtitah.”

“Whereas the English term incantation just means ‘repeating something again and again’. That is incantation. So incantation does not lead to liberation. Whereas the repetition of mantra leads to liberation. So incantation and mantra are not the same thing.”

“There is no proper English word for the Sanskrit word mantra, but we use the word ‘incantation’ for mantra but it is not the proper word for the Sanskrit word mantra.” (Morning General Darshan, 14 Nov 78, Silchar, W.B.)

Note: If one repeats, ‘Tom, Dick, and Harry’, ‘Tom, Dick, and Harry’ again and again, then that very repetition is an incantation. But repeating ‘Tom, Dick, and Harry’ will not lead to liberation. So that is the essential difference between incantation and mantra. Because the repetition of mantra leads to liberation.
**************************************

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Baba Story: How Margii Shot His Commanding Officer

Date: Thu, 10 Jan 2013 22:32:09 -0000
From: “Gurumurti”
Subject: Baba Story: How Margii Shot His Commanding Officer
To: AM-GLOBAL

Baba

== BABA STORY: HOW MARGII SHOT HIS COMMANDING OFFICER ==

Namaskar,
Here is the story of how Baba saved our margii brother, Harihar Pandey, from the jaws of death.

YOUNG LADY’S CRY AT VASANT PACHAMII FESTIVAL

Harihar Pandey joined the Indian military in 1963; and, in 1966, he was holding a clerical post and stationed in Panagar military base (West Bengal, India).

One of the top officers of his battalion was Major NK Pandey, who had a young daughter studying for her baccalaureate degree.

During Vasant Pachamii festival in the spring, the daughter was walking across the military compound when a jeep pulled up alongside her.

At that time, our margii brother Hariharji had just finished his lunch and was going out for a walk – it was around 1pm. He noticed that up ahead a jeep had stopped next to a young lady. Initially he did not think much of it.

Then he saw that the driver of the jeep was grabbing onto the girl’s hand and pulling her, and the young lady was struggling, crying for help, and trying desperately to walk in the opposite direction.

At that point, Harihar was about 100 meters away – he could clearly see that the young lady was being harassed. Harihar began to run towards the jeep in order to save the young lady.

HARIHAR COMES RUSHING TO RESCUE THE VICTIM

When he arrived at the scene, Harihar saw that the young lady was scared and in tears, and that the driver of the jeep who was grabbing her was none other than his boss, Captain N. Bhattacarya, the 2nd company commander. Harihar also understood that his boss was drunk; the smell of alcohol was oozing from his mouth and his eyes were bloodshot / red. It was a festival day, and Captain Bhattacarya was coming from a midday party.

Immediately, Harihar followed standard protocol and saluted his commander and pleaded with him to let the young lady go.

The drunken Commander Bhattacarya was irritated by Harihar’s arrival and began to scold him. Bhattacarya let go of the young lady’s hand and smacked Harihar.

Harihar stood firm and told Commander Bhattacarya to leave the young lady alone. Bhattacarya replied, “No.”

Then Harihar said, “If you do not leave the young lady alone, I will drag you to the ground, sit on your chest, and beat you.”

Hearing this and seeing Harihar’s strength of mind, Bhattacarya stood still, and the terrified young lady left the scene. After looking into each other’s eyes, Commander Bhattacarya and Harihar parted ways.

THAT AFTERNOON

Harihar decided to go directly home where he remained for some hours. Then he received word that he was to perform quarter-guard duty that night in front of Bhattacarya’s house. Immediately, Harihar knew that this meant trouble; it was some type of punishment or trick. Because although he was in the military, Harihar worked in an office and rarely did things like guard duty, let alone night guard duty with a loaded gun in front of Bhattacarya’s residence. Harihar knew that he had to be extremely careful.

NIGHT TIME ENCOUNTER WITH HIS OFFICER

That night, Hariharji was vigilant as he attended his post. He was keeping alert in all directions. Then sometime after midnight, Harihar heard someone approaching him from behind.

Harihar turned around and yelled, “Stop! Halt!.”

Then Harihar saw that the person approaching him was his boss, Commander Bhattacarya. So Harihar saluted him.

Commander Bhattacarya then began his tirade, “Who do you think you are? Why did you come running when I was with that young lady? Do you think you are some kind of moralist?! What is wrong with you!!”

In this way Commander Bhattacarya was abusing Harihar. Harihar noticed the strong smell of alcohol emitting from Bhattacarya. Harihar understood the danger.

Then Commander Bhattacarya sneered and said, “You know, in the military it is very easy to kill someone and cover it up.”

In his fury, Bhattacarya continued, “I am going to kill you now, bury you. I will make you disappear from this earth. You know it is not difficult to eliminate (kill) a soldier. All I have to do is shoot you and proclaim to one and all that you were trying to escape and run from your duty. I will brand you as an escapee, take your property, and arrest your entire family.”

Then Bhattacarya took out his revolver and pressed the barrel of the gun against Harihar’s chest. Bhattacarya’s eyes had the look of murder. His breath wreaked of alcohol. The situation was ugly and tense.

Harihar was standing there completely still, not knowing what to do. Then from behind he heard Baba’s voice: “Kill him, shoot him, don’t miss, otherwise he is going to kill you!”

Harihar wanted to turn around and look towards where the voice was coming from, but he dared not look back.

Again Baba’s voice came: “Take action, kill him, he is going to kill you, do not delay even one more second!”

(Note: Decades and years later when Harihar would tell this story, then when describing Baba’s voice, his body would become full of goosebumps and his mind would become very vibrated and run towards Parama Purusa.)

In that next instant, Harihar somehow reached for his own gun, and before he could think anything, his own fingers just “pulled the trigger.”

He had shot Bhattacarya, and Commander Bhattacarya fell to the ground.

Harihar saw his commander lying there and then pointed his gun again and shot him a second time to ensure he was completely dead.

AFTER THE SHOOTING ALL SOLDIERS COME RUNNING

After the sound of the second gunshot, sirens and alarms sounded in that military compound and people came running from all directions. All the soldiers reached to that place.

They all saw that Commander Bhattacarya had been killed.

Then Harihar crouched down in a fighting stance, reloaded his gun, and forcefully yelled, “If anyone comes even one stop closer I will shoot!”

All the soldiers stayed where they were – frozen.

They understood that when Harihar had already killed his commander then he was capable of doing anything. And from Harihar’s side, he was thinking that, “Already I am going to get capital punishment for killing my superior, so killing more people will not make things any worse.” He had nothing more to lose.

The entire situation was very tense.

Then our margii brother Harihar shouted out, “I want your promise that no one will torture or punish me. I want justice.”

Nobody knew what to do or what to say.

‘I WILL GIVE YOU JUSTICE’

Then the top commander, CF Warden arrived. He was very understanding and intelligent. He said, “I will give you justice. If you are right, if you are innocent in all of this, I will give you justice, just drop your gun.”

So Harihar put his gun down and was arrested.

He was taken to the military jail and then quickly brought to the judge, just a few days later.

THE JUDGE’S QUESTION:

DID YOU SHOOT YOUR COMMANDER

The judge simply asked him, “Did you shoot your commander?”

Harihar replied, “Yes.”

And the hearing with the judge was over.

This went on for weeks. Harihar would get called to the military court, the judge would ask the same question, and Harihar would give the same reply.

The whole thing appeared to be hopeless and Harihar began to get frustrated and wondered why the judge was not asking him for any more details.

In that desperate mood, Harihar sent one of the new margiis that he had created, Umashankar Pandey, and told him to go to Baba. Harihar instructed Umashankar to tell Baba that, “I am in jail and that the situation is not at all good.”

MESSENGER TO BABA

Umashankar set out on his journey and reached to where Baba was. As Umashankar was a new margii, he had never been to see Baba before. This was his first time and he did not know how he would be able to see Baba.

Umashankar reached Jamalpur at night and decided to wait until morning and tell Baba the whole story in general darshan. So Umashankar took rest for the night, woke up and attended to his morning duties etc. While he was washing, various margiis came in his direction and said, “Who has come from Panagar. Umashankar was surprised that even though he had arrived unannounced, they had come looking for him.

Baba had asked PA Satyananda if anyone had come from Panagar. PA then demanded that people go see if anyone had come from Panagar in the night. In this way they found Umashankar, he was brought before Baba.

Umshankar was thinking that he would tell Baba all the details and go over the entire story, but before he could say anything, Baba told, “Tell Harihar to do sadhana and everything will be alright.”

Umashankar kept trying to tell Baba more of the details, i.e. that Harihar was in jail, but each time Baba would interrupt him and say, “Tell Harihar to do sadhana and everything will be alright – he should not worry. Parama Purusa will take care of everything.”

Umashankar then returned to Panagar in an unhappy mood. He felt he did not get to tell Baba anything. Umashankar conveyed to Harihar all that had transpired during his visit with Baba, and Harihar smiled and said, “Baba understands everything.”

MORE ABOUT HARIHAR’S TIME IN JAIL

By this time, Harihar had been in jail for a while – a few months had gone by. He had dreamed of Baba on numerous occasions. Plus every week he was being called before the military judge, i.e. Major General PC Chaddha.

Harihar’s supervisors and fellow officers were telling him to change his statement, but Harihar refused and insisted that he wanted justice.

FATEFUL MEETING WITH JUDGE

Finally, one day Judge Chaddha called Harihar and again asked him, “Did you shoot your commander?”

Then Harihar replied, “Yes, Your Honor, but there is a long story about this that I wish to tell you in a confidential way, not in front of this entire courtroom crowd. Bhattacarya was a sinner. I killed him and that was a dharmic action, but I want to tell all the details in private.”

Actually, Harihar wanted to save the prestige of the young lady; he did not want her to be ostracised. So Harihar requested a private session with the judge. And it was granted.

The judge cleared the courthouse, and then in a calm, deliberate manner, Harihar said, “If my daughter or mother is sexually harassed by someone and you saw what would you do?”

The judge carefully examined Harihar’s face and said, “I would kill that person.”

Harihar responded, “That is what I did.”

Harihar explained the entire course of events to the judge. He told how he saw the young lady, how someone was grabbing her, how that turned out to be Commander Bhattacarya, how Bhattacarya then threatened him and gave him night guard duty, and finally about the epic scene in the middle of the night. All these things he carefully told to the judge. It took 45 minues

The judge listened and took notes.

The judge seemed surprised that on his military base cantonment that a young lady could be harassed and kidnapped.

Harihar furthermore told, “This happened just as I told you. If you investigate and find that I have made even 1% mistake then you must inflict punishment on me.” In this way the meeting concluded.

Afterwards, Harihar returned to his cell and the judge began to investigate the case. Step by step, line by line, the judge was astonished to discover that all that Harihar told was true. In particular, the judge discovered that the young lady who was harassed was Major NK Pandey’s daughter. The judge visited the family they corroborated Harihar’s account. Indeed, all in all, the judge talked to many witnesses who confirmed the course of events.

JUDGMENT DAY COMES: VICTORY OF DHARMA

On one special day known as judgment day, all the offenders get dressed in their normal clothes and are allowed to participate in a military parade and then are brought forth before the judge for the final decision.

When Harihar stood before the judge, many thought that he would be sentenced to death, i.e. shot for killing his supervising officer.

The judge asked all to rise as he spoke: “The decision of the court is that Harihar Pandey is not guilty and he is to be set free under certain conditions. He is not to have home leave for 5 years, he cannot stay in any posting for more than 1 month, and he is not to be promoted for ten years. Under these conditions he is set free.”

Hearing this, everyone cheered and celebrated on Harihar’s behalf.

A BLESSING IN DISGUISE

Even though he was set free, it was generally thought that Harihar would have to live under a difficult set of rules.

But Harihar thought, “Although I may not get home leave for 5 years, but each and every month I will be transferred and in so doing I will be granted ten days to reach my new post.”

And sure enough, after one month, Harihar received his transfer orders and had ten days to reach his designation. In that ten day period, Harihar went straight to Baba, and Baba showered Harihar with immense love and grace.

During that sweet visit, Baba said, “It is duty of a margii to fight for dharma and that is what you did.”

And so it was that during many of his monthly transfers, Harihar was blessed to be able to go see Baba.

Another point in all of this is that if Harihar had not done this deed then his samskara would have been fulfilled in some other way. So by doing this act Harihar did two things: (1) He stood up for dharma by saving a defenseless young lady; and (2) he fulfilled his samskara of going to jail.

Some who suffer from a cowardly mentality might think that Harihar only invited trouble by coming forward. Many do not want to do ksattriyacita sega; they do not want to risk their lives. What such persons do not realize is that they will have to face their samskaras (mental agony) in some other way. Harihar got a double benefit: First he did a heroic, virtuous deed by saving the young lady, and by suffering in jail he burned an old samskara. If he had not done this, he would have faced that old samskara in another manner. So the coward’s psychology is meaningless.

Finally, shortly after this incident, Harihar thought the he should more more Ananda Marga work, not military work. So he left his position in the military and was free of those imposed stipulations by the military court.

CONCLUSION

If we follow dharma and fight against injustice then Baba will always protect us. That is His divine decree. In his life, Harihar stood up for dharma and protected a defenseless young lady, and Baba graciously saved Harihar from the jaws of death.

Baba says, “Men and women are human beings having equal dignity. As the physical strength of women is less than that of men, the latter should always endeavour to save the prestige of women. As the mothers of men, women can claim this much as a right. Special attention should be paid to the comforts of women during festivals, at spiritual conferences, and on other occasions.” (1)

“Fight for your Ideology. Be one with your Ideology. Live for your Ideology. Die for your Ideology.” (2)

Baba says, ““Dharma rakśati rakśitah”. If you protect dharma, dharma will become stronger… it will be an asset to you. You will get more help. A wise person should make dharma stronger.” (3)

INTROSPECTION

Sadguru Baba is an eternal Entity. Still He resides in your mind – in your happiness and sorrow. An aspirant must ask for His grace to adhere to the code of dharma. If one is sincere today the Baba will come and save you, ensuring that you are one with dharma, just as in the past He saved Harihar.

Parama Purusa is ever-present. One should follow dharma and when one feels fully exhausted after having spent all their energy, one should ask “O Parama Purusa, if you wish me to proceed on, then give me the strenth to persevere, i.e. to face those negative samskaras of the past.”

Asking in this way is dharmic. One must not ask for any material thing or even for a particular outcome. Only one should ask for strength to face the situation, because if you have strength then that problem is no longer a problem.

Here I close out with Baba’s teaching.

SLUR ON ANAND MARGA

“One who does not come forward to help when seeing a person in distress is unworthy to be called a human being – he or she is a slur on Ananda Marga.” (4)

“One who is dedicated to an ideal must be prepared to gladly and eagerly give up one’s all – even one’s life – for the collective interest.” (5)

“Human beings devoid of bhágavata dharma are just like animals. I have already said that if human beings lack bhágavata dharma they are actually worse than animals. Animals do not have a developed intellect or consciousness; human beings do. If human beings fail to utilize their developed intellect and consciousness, choosing to avoid the pursuit of bhágavata dharma, they are the enemies of humanity and a slur on the human race. Their actions, having no relation to bhágavata dharma, should be considered contrary to humanity and their innate characteristic. Their future is bound to be doomed, like that of a huge tree struck by lightning. The downtrodden masses who long to better themselves should embrace the path of bhágavata dharma. The easiest and most natural way for human civilization and humanity to grow is through bhágavata dharma. There is no other way. Hence, those who sincerely seek the welfare of humanity must uphold bhágavata dharma.” (6)

NEITHER SERMONS NOR NURSING IS NEEDED

“When one is fighting for an ideal, however, to accept defeat means to plunge in severe gloom. Where there is not the least possibility to remove the gloom, one will have to sacrifice everything to uphold one’s ideal. You should always be ready like an armed soldier to meet such exigencies.” (7)

“In another situation, some men are attacking a helpless person. In this case neither sermons nor nursing is needed, nor is food to be offered; there you will have to render Kśatriyocita service. In this situation, Kśatriyocita Sevá is of greater value and other services are entirely meaningless.” (8)

TO TEST YOUR SENSE OF DUTY

“Keep serving the people, and as you render service ascribe Brahmahood to those you are serving. Try to make them happy with all the sweetness of your heart. Help others with the true spirit of service, not with the intention of propagating your self or group interests or any “ism” you may adhere to. Think that the Supreme Entity has come to you in the form of needy people to test your sense of duty. This sort of selfless service is karma yoga.” (9)

“Animals do not have a developed intellect or consciousness; human beings do. If human beings fail to utilize their developed intellect and consciousness, choosing to avoid the pursuit of bhágavata dharma, they are the enemies of humanity and a slur on the human race. Their actions, having no relation to bhágavata dharma, should be considered contrary to humanity and their innate characteristic. Their future is bound to be doomed, like that of a huge tree struck by lightning. The downtrodden masses who long to better themselves should embrace the path of bhágavata dharma. The easiest and most natural way for human civilization and humanity to grow is through bhágavata dharma. There is no other way. Hence, those who sincerely seek the welfare of humanity must uphold bhágavata dharma.” (10)

Namaskar,
in Him
Gurucharan

Note 1: ANOTHER EXAMPLE OF A GREAT DEED

In his book, ‘My Elder Brother’, Manas Ranjan Sarkar, Baba’s younger brother, tells how one day in his childhood he got into a fight at school to protect someone, but in turn he himself was beaten up. When he returned home, everyone told him not to engage in fighting and that he did wrong. But when Baba saw him, Baba praised his younger brother and said, ‘You did a great job’. Manas Ranjan became so happy hearing this.

So always Baba supports those who uphold dharma – He always supports those who protect the weak and the helpless.

Note 2: REFERENCES

(1) Caryacarya – 1, ‘Social Relationship Between Men and Women’
(2) Ananda Vanii #14
(3) Ananda Vacanamrtam – 5
(4) Caryacarya – 2, Society, Pt #12
(5) A Guide to Human Condcut
(6) Ananda Marga Ideology and Way of Life – 10, Bhágavata Dharma
(7) A Guide to Human Condcut
(8) Subhasita Samgraha – 1, Yajiṋa and Karmaphala
(9) Ananda Marga Ideology & Way of Life – 7
(10) Ananda Marga Ideology and Way of Life – 10, Bhágavata Dharma

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Baba Story: How He Pulled Me Into Ananda Marga

Date: Fri, 04 Jan 2013 20:55:21 -0000
To: am-global@earthlink.net
From: spiritual.bhava@banknet…>
Subject: Baba Story: How He Pulled Me Into Ananda Marga

Baba

== BABA STORY: HOW HE PULLED ME INTO ANANDA MARGA ==

IN SPITE OF MY IGNORANCE

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

Namaskar,
In my youth I studied in the same school as Baba but was much younger than He was. Baba graduated long before I entered.

The school was in Rampur colony (Jamalpur). When I attended high school my classmates and I used to pass by the newly constructed Jamalpur ashram. While walking by, my friends and I would keep quiet. We thought this was some type of magician’s house where people got turned into animals. That was the type of fear complex we had. We were terrified of the place.

I do not know where that idea came from, but that was the way we were thinking was those days. We were very scared and thought it best to keep distance from Ananda Marga as margiis could captivate people and bring them into their fold.

MY CURIOSITY GROWS

As I grew older, I became more curious about Ananda Marga. I was intrigued and wanted to know more. I wanted to go inside – though admittedly I still had a lot of fear about Ananda Marga.

So here is what I used to do.

When Baba was not present, I would seek out those margiis coming from afar and talk to them about their experiences with Baba and Ananda Marga. Those days, disciples and new people were regularly coming from greater distances to see Him. In reply to my queries, these bhaktas would tell me their experiences. One common theme I heard again and again was, “Baba knows everything.”

In this way, I would gather news, insights, and stories. That was my way of learning more about Baba and Ananda Marga without going too close due to my fear. Gradually I became keenly interested, though I remained fearful as well.

When talking to them, margiis would ask me, “How long have you been doing sadhana?”; “Are you practicing regularly?”. I just remained quiet.

MY PLAN OF STARTING SADHANA

After some time I came to the conclusion that I should learn and practice sadhana but not maintain any connection with Ananda Marga due to fear and public shame. I did not want to be known as someone who got brainwashed by Ananda Marga. So I concluded I would do sadhana in my home and keep distance from all AMPS organisational activities while in public. I also decided that I would not go for PC (Personal Contact), nor would I see Baba for general darshan etc. That was my plan.

So I took initiation and started doing sadhana and margiis invited and encouraged me to attend dharmacakra as well. I told, “No. I will not attend dharmacakra nor will I attend general darshan.”

WHO IS BABA?

One day out of curiosity I went to talk with a few newcomers about their experiences. Suddenly people started shouting, “Baba has come! Baba has come!” Then 20 – 30 people stood and formed one line. They stood there waiting. A small crowd passed by including one simple dressed man.

(Note: In my mind I was thinking that Baba was a monk. So when people started saying Parama Pita Baba Ki – Jai!!, then I was looking for a monk with matted locks, a tiger skin, and ashes on his body. But I did not see anyone like that. I had never seen Baba before so I could not recognise Him. Others were doing pranam but I did not do pranam even though I was also in that line.)

After a few minutes, after the crowd had gone inside I asked, “Who is Baba? Where is He and what does He look like?”

In my mind, I was thinking that Baba must look like one of those monks with matted locks and a long beard, armed with a trident and wearing earrings. This was the image I had conjured up in my mind about Him. I thought He must be like that. Yet the person who just passed by was a simple, ordinary looking man.

All this was going on in my mind when I asked, “Who is Baba?”

Those around me exclaimed, “That was Baba.”

Then I thought, “He does not seem to be so dangerous.” So I went inside and attended general darshan. I sat in the back.

It was very surprising for me that Baba was not scary at all. He did not abuse or punish anyone. Mostly He spoke on various topics. After attending this first time, I felt more attracted to Him and Ananda Marga.

At that point I thought that I should do sadhana very regularly and go see Baba from time to time in the ashram. But outside, I should maintain my own existence and not be associated with Ananda Marga. Otherwise, it would be very humiliating to be known as a margii. After all, those days the public image of Ananda Marga was not very favourable.

ATTENDING ARYA SAMAJ CONFERENCE

During that time of my life, it was also my manner to visit various religious functions held by sadhus and monks of different organisations. Although I was in search of true knowledge, I had no idea that Ananda Marga was the path. Because I heard so many bad things about Ananda Marga, I was hesitant to go close. On my own I would never have joined Ananda Marga. It is Baba Who pulled me, despite my concern and ignorance.

At that time, all my classmates had other interests. I was alone in my pursuit for spiritual truth.

One morning an Arya samaj conference was going on. I was aware about it but had already planned to go to the jagrti that day for general darshan. But when I reached the Ananda Marga ashram I saw that there was a delay. Morning general darshan had not yet started, and it did not look like it was going to start soon.

From that spot, I could hear the loudspeaker off in the distance from the Arya Samaj gathering.

I thought that since there was time, I should attend the Arya Samaj function and hear their pravacan. Then, later on, I would return for Baba’s darshan. That was my plan.

When I reached to the Arya Samaj gathering, the monk giving the lecture started abusing Baba and Ananda Marga. Internally, I did not at all like what he was saying. Rather I was very much disturbed hearing this fellow abuse Ananda Marga. I thought that if Baba is Himself God, then He must be listening. I wondered why Baba is not teaching him a lesson – here and now. After all, if Baba is the most powerful One and this fellow is abusing the Almighty God, then something should be done. All these thoughts were going on in my mind.

On the one the side, I was upset and deeply disturbed by hearing this man’s harsh words; and, on the other hand, I wanted to see how far, how nasty, this speaker would go. So I listened for a little while longer.

Finally, after some time, I thought I should return to our Ananda Marga ashram. Approximately 2 hours had passed. I was thinking that by now Baba has probably come and it will be time for general darshan.

So I left that Arya samaj conference and started en route to the ashram.

“BABA IS CALLING YOU”

On my way, I met up with many margiis. As soon as they saw me they said, “Where were you? Why are you so late for general darshan? Baba inquired about you several times. Again and again, Baba was repeating, “Why has Ramchandra not come? Why has he not come?”. In this way Baba was repeatedly asking about you. So quickly go to the jagrti and see Abhedanandji.”

I quickened my pace and hurried that direction.

When I reached nearby the ashram, many others also told, “Ramchandra, where were you? Baba asked about you many times.” In their own way, not less than 10 or 15 margiis informed me that Baba was calling me.

I hastily ran and saw Dasarth ji standing outside.

Dasarth ji told me, “Baba is calling you; go see Him immediately.”

I reached there as quickly as I could.

Dada Abhedananda told me, “Baba is calling you – go in the room, do sastaunga pranam – He will give you PC!”

MY PERSONAL CONTACT (PC) WITH BABA

When I entered I did sastaunga pranam. Baba was very charming. But because I was preoccupied with news of the Arya samaj event, I thought I should tell Baba about it when I got the chance.

I wanted to give Him a full account of the Arya Samaj conference. I told half a sentence.

Baba said, “You need not worry about that. I know the whole situation. Ramchandra, you need not think about that fellow from Arya Samaj; it is not your duty to give him a lesson. Those who are bad emit bad words from their mouth. Those who are good people will always speak good things. So do not think about taking revenge. According to natural law, nature will take care of this.”

Mentally I thought that Baba knows everything.

In that PC, Baba told me so many things about my life which no one else knew. I personally felt that He knew everything about me. My secrets which nobody knows, Baba knew. All I could think is that, “Baba knows everything.”

CONCLUDING THOUGHTS

I realised that Baba is Parama Purusa and that He remains always in the mind. What you think He knows, and He is very loving too.

From that day forward my mind was wholly transformed and I became very regular in attending all kinds of Ananda Marga programs. I was always eager to attend.

Now I see that my coming into Ananda Marga and my relation with Him is exclusively His grace. He alone changed my feelings towards Him, from being quite distant to extremely personal and close.

Namaskar,
Ramchandra

Note 1: MY SHORT BIO

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

Note 2: RELATED TEACHINGS

Here are teachings related with the above story recounted by Ramchandra:

(A) In Ananda Sutram, Baba explains that when a sadhaka has an ardent desire for liberation then the Sadguru appears. The above story neatly reprsents this idea. Ramchandraji had interest and wanted a guru – for that reason he went from place to place – ashram to ashram. He avoided Ananda Marga because of its poor reputation and bad name. But all along Ramchandra had longing for spiritual truth. Without Guru’s grace he would not have entered into Ananda Marga. Sadguru is so gracious: Ramchandra had desire for mukti (liberation) but had no interest in Ananda Marga per se. Yet Baba graciously revealed Himself to Ramchandra.

3-8. Muktyákáunkśayá sadgurupráptih.

Purport: When a vehement desire for emancipation wakes up in a person, he or she attains his or her sadguru [true spiritual preceptor] on the strength of that desire.

(B) Every sadhaka should carefully review this below teaching from Sadguru.

Baba says, “This knowledge cannot be attained by reading books alone. It needs earnestness and spiritual practice. One has to pursue one’s path towards Brahma as the destination. If all the tendencies are directed towards Brahma, they will become subtler and subtler and will ultimately merge in Brahma. When there are no tendencies, there is no mind. You will go beyond the periphery of the mind. You will be released from the feeling of pain and pleasure and will ultimately attain the self.”

Tadádraśt́u svarúpe’vasthánam.

“One has to advance by making the maximum effort to keep the mind scrupulously away from vices. Never let your mind’s purity be polluted in any way. After practising this for some time, you will observe that the same mind that sustained your vile tendencies has become your greatest friend. Your mind will serve all your purposes so that you should let it have constant inspiration from your soul. Enlighten your mind with the effulgence of the soul. The absolute truth in you will automatically reveal itself.”

Rtambhará tatra prajiṋá – Pátainjala

“Those who adopt the reverse course are truly ignorant, in that as they dedicate themselves to crude objects, they gradually transform their minds into crudeness. By gradual transformation their mind-stuff reaches a stage where they cannot be called human beings. Who can say that the fire-burnt cane has been transformed into the plantain tree, and the decomposed beef has been transformed into onion through natural changes, and that the rice-water has produced tańd́uleraka leaves? Likewise, no one will be able to recognize you as a human being in your degenerated condition.”

“Therefore, do not absorb yourself in crude thoughts or allow yourself to be carried away by impulses and tendencies. The extroverted tendency and the dedication to these crude objects are sure impediments to the realization of self.” (Ananda Marga Ideology and Way of Life – 1, Spiritual Practice and the Cosmic Science)

PRABHAT SAMGIITA

“Toma’re bhule bhesechi akule, karun’a’ karo he krpa’nidha’n…” (P.S. 2206)

Purport:

O’ Parama Purusa, O’ Baba, remaining forgetful about You, my whole existence is floating aimlessly without a Goal or direction. By this way, my life is getting wasted. O’ love-Personified, merciful, ever-gracious One, please save me by showering Your compassion on me. My days pass in meaningless pursuits – negative works. I remain oblivious about the gift which You have bestowed upon me. I remain forgetful about Your grace.

Baba, You have graciously sent me on this earth to do Your work – to fulfill Your desire, to follow Your command, to execute Your task, to serve everyone, to make this world colorful. And to bring happiness in the life of all living beings. Baba, You have brought me for this purpose alone.

Baba, still some time is remaining in my life. If You shower a wee-bit of Your cosmic grace on me then what cannot happen. Everything is possible. My only request is that You grant me Your Varabhaya Mudra so that with that strength I will be able to execute Your task. And I will go on singing Your song and spreading Your glory eternally. Baba, my whole existence is floating aimlessly without a Goal or direction because I remain forgetful about You. My only request is that You grant me Your Varabhaya Mudra…

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Baba Story: Jamalpur to Entire Globe

Date: Wed, 12 Dec 2012 21:17:48 -0000
To: am-global@earthlink.net
Subject: Baba Story: Jamalpur to Entire Globe
From: manamohan.10@infinity…

Baba

== BABA STORY: JAMALPUR TO ENTIRE GLOBE ==

Namaskar,
We should all learn from this following Baba story.

A CONVERSATION FROM WHEN

WHAT BABA WAS WORKING IN THE RAILWAY OFFICE

In the early days when Baba was working in the Railway Office, Baba used to talk to His colleagues about His plans and programs for changing the humanity-at-large and the entire globe – in order to serve and help the suffering people.

In particular, Baba would talk about social service projects such as children’s homes, schools, medical clinics, and various other endeavors.

Hearing this, those colleagues who were margiis were thinking, “We are too few in number. What can we do, how will we be able to do this. It is just not possible.” Side by side, those colleagues who were not aware about whom Baba is, told Him, “What You are telling is very important and I have great admiration for these ideas, but without the requisite means it is all just talk. Theoretically, this is fine to discuss, but on the practical plane it is of no value. How will You ever do such things when You are working here.”

These non-margii colleagues could not imagine how Baba would ever implement such programs, let alone establish these works around the whole globe. And margii colleagues also had their concerns and doubts, though they dare not express this to Baba directly.

In reply to all this, Baba would merely say, “I am putting forth ideas and I will continue to talk to those who come around Me. Those who are interested will carry out these works. So I will continue to talk to others – I feel that to be My moral obligation.”

MEANING OF THE STORY

Here the point is that Baba Himself never indulged in or gave credence to their talk about what is or is not possible or about how steep the odds are etc. He did not give value to their pessimism.

Baba just kept to His ideological platform, principles, and vision – keeping His aim fixed on His plan.

We know that in due course Baba infused the needed vibration and created a vast organisation that is executing His grand plan, by his grace. And that organisation will grow and grow. By this way, His ideology will be established in due course.

We should always keep this story in mind when confronted by obstacles in the form of nay-sayers etc.

RIGHT-MINDED PEOPLE ARE COMING

DO NOT BE DETERRED BY PESSIMISTS

There are many right minded people in this world who want to do good things but they do not have ideas. So our duty is to propagate dharmic ideas, and in due course sincere and right-minded people will implement those plans. We should not think otherwise.

One should never invite any type of pessimism while talking about ideology. The aim should always be lofty. How much a single individual can do on their own is one thing, but we should not lose sight of the goal. Baba’s ideals are the goal of Ananda Marga education and all other efforts like dharma pracara, social service projects (both temporary and permanent), Prout, neo-humanism, schools etc.

A few pessimistic people who see only the organisational crisis may think Baba’s ideals are too radical to establish in the present environment. They mistakenly think that can only be done in the divine world. This is their pessimistic way of thinking.

But let us remember this.

Before 1985, who thought that the USSR would crumble so precipitously and cease to exist. Likewise, before 2011, who thought that there would be such a dramatic happening as the Arab spring where one dictator after another was taken down. No one could imagine such a turn of events. The central notion is that we should go on propagating His divine ideals without compromise. At the opportune time, right-minded people will come and momentous work will be done.

When we propagate Baba’s teachings even non-margiis are inspired by the aims and goals. Those ideas touch their heart. In turn, they start so many organisations and movements to spread and implement those concepts.

BABA’S SPECIAL DECREE

Furthermore, we all know the story where Baba says that, “If you do not do the work then I will get it done by others – non margiis even animals.” And to some degree, this is what we see going on.

On various occasions when talking about Prout, Baba simply told us to propagate the name Prout and the rest of the work will be done – even done by non-margiis.

Since Ananda Marga started, so many Ananda Marga ideals have been propagated by others because they saw what we were doing and read about Baba’s ideas. Then they started to implement those teachings too.

For instance, when Ananda Marga started in the 1950’s and 60’s, intercaste marriages were firmly rejected by the society at-large. Such villagers would attack and burn our jagrtis simply because we propagated and practiced inter-caste marriages. Those villagers were absolutely livid and furious. But see the irony. The common people have since embraced inter-caste and inter-racial marriages. Now those protesting villagers are witnessing their own grandchildren engaging in inter-caste marriages. Such is the divine liila of Parama Purusa. Indeed, since those early days, many have begun following Baba’s guideline and they are preaching others to do the same.

If we do not propagate or if we compromise on His teachings, then Ananda Marga ideology will be propagated by others. Thus, at the very least, in our discussions we must be firm; we must not compromise. By this way, we will sow the seed and support the cause of dharma.

Baba says, “I am always an incorrigible optimist, because I know that optimism is life.” (A Few Problems Solve – 3)

Let this be our way – certainly then our success is assured.

At His feet,
Manomohan

Note 1: EVERYTHING IS GETTING IMPLEMENTED

Thousands of years ago people dreamed of flying – we see proof of this in texts like the mythological Ramayana and those Puranas. And in the due course, in the 20th century this idea came to fruition. Likewise in Ananda Marga, we have the plan that one day our system of education, Prout, social service projects etc should come into form. If we do not plan or talk about it, then it will never happen.

We can see that many have started propagating the Sanskrit language and now the number of Sanskrit speakers is in the hundreds of thousands. It is been accepted and welcomed on a mass-level. That was not happening 50 yrs back. Yet Baba wanted to propagate Sanskrit and now He is doing this by other organisations.

Here the idea is that Parama Purusa fulfills His desire by any means. Everything and everyone is His creation. By that way, He can and will get the job done. Always His plan will be implemented – somehow, maybe even in the least likeliest of avenues. But certainly it will happen. This we must always remember: We should become a society of optimists.

When we discuss ideas on the internet, even non-margiis will pick up the topic and start propagating those concepts as evidenced by the recent growth and use of Sanskrit, plus so many other positive movements have been launched: Animal welfare movements, environmental activism, deep ecology, human rights, and the dignity of women etc.

Baba’s ideas are unique and we should go on propagating them, then margiis and even non-margiis will get attracted and do the same.

If we look around it becomes quite apparent that the very ideas which Baba started propagating are getting implemented throughout the society.

Note 2: MUST FOLLOW ANANDA MARGA TEACHINGS

The ideas of Ananda Marga are based on bhagavad dharma. In this day and age, some feel that it is easy to compromise and remain sloppy in following Baba’s guidelines, but we should be careful. If we do not follow His teachings then a wrong tradition will be started and the humanity will not be benefited by the teachings of Taraka Brahma. Rather they will be led in the wrong direction. Yet it is His sublime teachings which are so highly needed for the society. So we should not be shy in propagating Ananda Marga ideals. Rather we must work hard to perfectly exemplify His rules, regulations, and guidelines.

The slippery slope – of not following Ananda Marga teachings – is easy but not safe.

Once again let us remember that we should always follow the path of optimism, and never indulge in pessimism or negativity. If our schools are not in line with and / or compromising with Baba’s educational ideals then we should raise the matter and create the necessary pressure that they should follow 100% Baba’s teachings. Never should we appreciate the status quo. We should talk on the plus points and encourage everyone that one day all Baba’s teachings and guidelines will be implemented. Our aim is to move in that direction – regardless of what others say or do.

Note 3: OPTIMISM IS LIFE

Baba says, “There are some people who are pessimistic. They say that the society around us is very bleak, that it has no expression of vitality and that it seems that everyone is in a deep slumber. Pessimists say this because they have never made any detailed study of human history, nor do they care to. Had they done so, they would certainly be optimistic, because if they had looked carefully at the symptoms of pause, they would have realized that significant preparations were being made for the subsequent phase of speed. So under no circumstances should human beings be pessimistic. That is why I am always an incorrigible optimist, because I know that optimism is life.” (A Few Problems Solved – 3, Dynamicity and Staticity)

Baba says, “In the crimson rays of the early dawn floats the trumpet sound from the distant blue void. The call resounds: Arise, awake and waste no time in sleep. Tear off the fog of dogma and march on smashing under your feet the sky-kissing challenges of the rocky mountains. Remember that victory does not come by itself. Victory has to be invited and welcomed with sweat, the warmth of the blood and the fiery flames of hard labour. The task you have undertaken has to be brought to its consummation. When the mission is noble victory is sure to come. So do not sit inert wasting your valuable time. Be ready to give a fitting response to the clarion call of the cosmos. Be ready from this very moment.” (Ananda Vanii #70)

PRABHAT SAMGIITA

“Ba’ndhan chinr’e beriye elum kave keno ke ja’ne…” (PS 3526)

Purport:

Baba, You have graciously done everything. You have shattered all my bondages, brought me out of that magical net of maya, and lifted me up onto
Your divine lap. Amazingly, You released me from the otherwise insurmountable grip of maya. Baba, it is impossible for me to understand exactly how You did it. O’ my Lord, You have smashed all the bondages and brought me out. You graced me and attracted my entire mental flow towards You so I did not get pulled towards the magical allurement of avidya maya. Baba this is Your causeless grace on me. How it happened I do not know – but now, by Your infinite compassion I am in Your eternal shelter.

Baba, from the moment You brought me under Your shelter and made me deeply attracted towards You, You became my everything. After that no longer did I did pay heed to any obstacles – or any crude worldly attraction. Instead by Your grace I moved swiftly towards You. By seeing this situation, some concluded that I was imbalanced, mad, and crazy. In their own way they tried to pull me back into their negative way of living. But by Your divine attraction I did not pay any heed to their call; nor did I get affected by the useless comments of those ignorant people. Baba, by Your grace now I am safe under Your shelter.

Baba, by Your Supreme direction, You have taught me what is important in this life. With Your fathomless love, You changed my mind: You have made me a member of Hari Pari Mandal [1]. You graced me and showed me how to offer my entire unit being at Your alter. In this magnificent display, You brought me under Your divine shelter and I got You. Baba, You Yourself made all those crude desires drift away from my mind and by Your grace now I am blissfully floating in the high tide of Your eternal form of divinity. Baba, each second of my life is like a divine oblation – giving the flowers of my heart and mind. Each and every moment I am offering everything to You in the form of Guru Puja. Baba, by Your grace my whole existence surrenders at Your lotus feet…

END NOTES FOR PRABHAT SAMGIITA #3526:

[1] Hari Pari Mandal: Literally means ‘circle of devotees’. In the deeper sense it is that highly devotional state of mind where all one’s longing and desires are racing towards His Supreme Self, towards Baba. When by His grace one has accepted Parama Purusa as the only Goal of their life then each and everything they do is done to please Him. In that blissful atmosphere, the bhakta is just closely revolving around His Cosmic Nucleus – not at all distracted by anything else in this created universe. So when one is in that deeply devotional flow of Hari Pari Mandal by Baba’s grace they are totally ensconced in Him and moving in His divine flow.

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Not To Bury or Cremate – Put on Medical Watch

Date: Mon, 03 Dec 2012 22:49:21 +0530
To: am-global@earthlink.net
From: Gopii.Bhava
Subject: Not To Bury or Cremate – Put on Medical Watch

Baba

== NOT TO BURY OR CREMATE – PUT ON MEDICAL WATCH ==

Note: This letter is related with one book published by a writer wherein he completely misrepresented Baba’s teachings.

Namaskar,
First let us see what Baba has said on this critical topic.

“It sometimes happens that due to sudden accident or the attack of a deadly disease, the body is so disturbed that its vital force becomes paralysed. This can happen with cholera (visúciká in Sanskrit), pox (máriigut́iká in Sanskrit), snakebite, death by poisoning, and death by hanging…In such cases, where the vital energy is paralysed, there is absolutely no chance of it returning if the body is cremated. If the body is interred underground it becomes even more grievous because that vital energy may reawaken for some time in the grave. After a short struggle the person falls again into eternal sleep in the darkness of the tomb. Thus, after these types of death it is better not to burn or bury the deceased until they have been examined by a competent physician.” (Shabda Cayaniká, Part 1, Disc: 3)

Baba has also pointedly described in Ananda Vacanamrtam part 10 (The Supreme Entity – the Non-Doer, paragraphs 14 – 16) how a person with small pox or suffering from snakebite does not always die completely – rather their life force is sometimes temporarily suspended. In that case, if you bury them and their consciousness returns, they will awaken underground enclosed in their coffin. That is why Baba warns us that caution is needed: Such persons should neither be cremated nor buried, but rather put on medical watch.

Baba gives the example of the tradition wherein such “deaths” they neither cremate nor bury the person. It may be their regular custom to cremate the body, such as in India, but if they think that there still may be vital energy in the body they float the “deceased” person in water. Due to the cool waters the person may regain consciousness in which case they are saved. Baba appreciates this point and in Ananda Marga we take similar precautions befitting this modern era.

It is very clear that Baba’s teaching shows concern for all and that He gives respect to everyone’s life. But the writer of one book has written a completely false account that does not have any sense. Rather it is misleading and harmful.

THE WRITER CREATES NEGATIVE IMPRESSION

One writer gives the very negative impression that in Ananda Marga we do not care about suffering people and that our preference is to cremate them even if they are still alive. In his book, The Jamalpur Years (JY), this person wrongly reports that Baba says living persons should be cremated so that they do not get buried alive and end up suffering and suffocating in the coffin; rather before their actual death they should be burned. That way they will be saved. The “writer” gives such false justifications in the name of Baba.

In this heartless and irrational way, he is putting forth Ananda Marga’s position on cremation.

ANANDA MARGA SYSTEM IS SCIENTIFIC

As we know, Ananda Marga supports the practice of cremating bodies for so many scientific and spiritual reasons; but the person writes that the practice of cremation has been adopted in Ananda Marga because by that way if a person is still alive and not fully dead, then at least they will not awaken buried in the ground and suffer.

Such is his logic for Ananda Marga’s system for cremation and disposal of a deceased person: If one is wrongly proclaimed dead then at least they will be cremated and thereby killed, and will not suffer by being buried alive. Such is his abhorrent proclamation – all propagated in an attempt to clarify the reasoning behind Ananda Marga cremation rules.

It would be just like some stupid idiot proclaiming in one book that Ananda Margiis dance tandava with skulls in order to terrify people. When that is not at all the reason why we use skulls in our tandava dance. Everyone knows that tandava has great physiological and psychic benefits and the skull itself carries a deep spiritual significance which Baba has described in detail. So hypothesizing about such things is useless and misleading.

It would be the same as justifying that our avadhutas wear orange because hunters in the USA wear orange, and since our avadhutas also like to hunt they too wear orange. Yet again, there are some prison inmates that are given orange uniforms, so our avadhutas wear orange because they also commit crimes.

These are all ludicrous and bogus justifications.

Similarly, our approach to cremation has nothing to do with what the “writer” is telling – i.e. killing someone whose mind is in a suspended state. That is not at all why we do cremation. Indeed the moment we recognise that someone’s mind is suspended we will put them on medical alert. And they will not be cremated. Whereas if the person is really dead, then our basis for doing the cremation is based on many noted scientific and spiritual benefits which Baba Himself has outlined.

WRITER’S JUSTIFICATION OF CREMATION

So Brother Devashish’s (Deva’shiis’a) writing (JY book) is appalling and veritably inhumane. Here is the quote from his book. You may read for yourself in his book on page 68, paragraph 3, lines 4 thru 18. Or if you do not have the book here is the quote for your easy reference:

(In the below quote, Devashish claims to be quoting Baba directly. Thus Devashish (Deva’shiis’a) is not writing his own opinion but rather indicating that these are Baba’s actual words and that the “I” refers to Baba Himself.)

“Now it so happens that in certain rare cases, before the vayus completely escape and merge into the universal prana, they remain suspended in the spinal column. This can happen only in the case of certain accidents, snakebites, and occasionally with cholera victims. In such cases the person has no vital signs. He appears to be dead but actually he is not. In those countries where burial is the custom, it is possible that a person may revive after he has been buried. There have been cases noted in these countries where a coffin has been disinterred and scratch marks have been found on the inside of the lid. Or the skeletons may have shifted position. Sometimes people attribute this to ghosts. For this reason, in ancient India, the bodies of people who had died from cholera or snakebite were traditionally floated downriver on a raft in the hope that they might revive. This is one of the reasons why I [Baba] support cremation. Should a person’s life force be suspended and not be discovered by the doctors, then there is no chance of their awakening inside the coffin and dying a second, horrible death.” (The Jamalpur Years, by Devashish, p.68, paragraph 3, lines 4 thru 18)

In his above writing, Devashish (Deva’shiis’a) is making the outrageous claim that Baba guides us that in Ananda Marga we perform cremations so those still alive should not struggle if they are buried in a coffin; rather those still living persons should be burned to death ahead of time.

That is the remarkable and wholly fallacious logic Devashish (Deva’shiis’a) is giving for our system of cremation in Ananda Marga.

Namaskar,
Surrender to Him,
Gopii

PRABHAT SAMGIITA

“Ga’ner parash da’o pra’n’er pare shya’mal cha’ye…” (P.S. 1405)

Purport:

Baba, You touch one and all & spread Your divine love through the medium of Your devotional songs. It is like the soothing shade of the greenery in summertime. Baba, Your journey knows no bounds. You go on singing Your divine songs.

The day before anything was created, You were also present. That very time Your sadhana was also existing. In those days You were the sadhaka, You were the Goal, and You were the sadhana. You were also the songs of eternity. You were everything all wrapped together; You were all in one.

Baba, the day when nothing will no longer exist, that very time also You will be Present and will remain ever-effulgent. Then also Your sadhana will exist. Your divine effulgence will also remain along with You. In that unknown abode, Your infinite songs will also be with You.

Baba, with the divine touch of Your devotional songs, You touch my heart, arose the devotion, and make my life successful…

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Cemetery Sadhana In the Life of An Ananda Margii

From: Tribhuvan Deva
Date: Mon, 01 Oct 2012 21:33:17
To: AM-GLOBAL
Subject: Cemetery Sadhana In the Life of An Ananda Margii

Baba

== CEMETERY SADHANA IN THE LIFE OF AN ANANDA MARGII ==

Namaskar,
As most Margiis are aware, the cemetery has a unique importance in Ananda Marga. Before 1945, Baba initiated 22 people – that means He created 22 disciples.

We all know that the first such disciple was Kalicharan Bandopadhyaya. And the second was, Kamalakanta Mahapatra. One special unique point about all of those pre-AMPS Ananda Margii initiations is that they were done in the cemetery – in one or another town or district.

Indeed, many clearly remember how Baba explained all this to those margiis visiting Jamalpur – and especially to those who accompanied Him on His evening fieldwalks in Death Valley. These devotional tales are imprinted deep within their heart. It was so blissful to listen to all those incidents. Even now, I feel goosebumps and waves of spiritual bliss. How sweet Baba’s smile was on those occasions. Usually Baba would recount those stories while walking, or while sitting on Tiger’s Grave. Those were blissful days.

ON THIS AUSPICIOUS OCCASION…

The auspicious occasion recounted here happened in 1940 when Baba Himself attended one marriage ceremony of His laokik relatives in Betur village, in Bankura district, during the summer season. From a superficial perspective, it looks like He attended the ceremony to follow social courtesy etc, but in truth He had a different plan to execute. In His cosmic liila, Baba was making plans to initiate His second disciple, who was restlessly calling Him. That very fortunate disciple was Kamalakanta Mahapatra.

While the marriage ceremony was going on, Baba silently left the campus all alone in that midnight hour, and He quickly walked nearly six kilometers and reached to one cemetery. The reason for all this was that Baba could no longer avoid the longing and cry of the devotee, Kamalakanta.

Then, according to Baba’s desire and His cosmic liila, at that time Kamalakanta also reached to that place.

THEIR MEETING IN THE CEMETERY

With deep love and reverence, Kamalakanta came close to Baba and sang five or six very devotional, heart-touching songs. Kamalakanta was crying with the strong desire of receiving spiritual initiation. Kamalakanta was not aware that Parama Purusa Himself had taken advent in response to the longing of devotees. Just Kamalakanta was very restless to see his Dearmost.

He was a simple devotee: How unique it is he was not aware that Parama Purus’a Himself is sitting next to him in that very lonely night in cemetery to fulfill Kamalakanta’s intense urge.

Indeed, Kamalakanta was crying bitterly, wondering ‘When will my Guru come and give me initiation? I am so unfortunate that my whole life has been wasted. I am getting old. I did not see my dearest God.’

Such a strong longing Kamalakanta had. We can say that because of this very strong longing, Baba graced him.

Here is how the scene transpired.

ACTUAL ACCOUNT GIVEN BY BABA

(Note: The following section is from Baba’s book, “Strange Experiences”, chapter 11. In this account, Baba is talking in 1st person, i.e. Baba Himself is recounting what transpired. So the “I” refers to Baba.)

I told him I had come from a certain village as part of a groom’s procession. He said, “That’s quite a distance – nearly six miles.”

“Yeah, and because of that my feet are dead tired,” I replied.

He said, “Then Babu, please lie down. I’ll massage your feet a little. After all you’ll have to walk more.”

I said, “No, let it be. You’ve come from even farther away, and surely are much more tired.”

He said, “No Babu, I don’t feel any discomfort. I told you the path is my home. Lie down, you’re just a young boy.”

“However tired I may be,” I said, “I don’t think it is appropriate for an older person to massage my feet.”

Then he said, “Then do something else instead. Put your head on my lap and lie down with your legs outstretched.”

I did just that. Then I do not know when I fell asleep… when my friend’s wedding was over… or whether people there were searching for me or not. Supremely serene, in the heart of the cremation ground with my head in a stranger’s lap, I slept. I woke up towards the end of the night. Feeling intense pain in my feet, I sat up to find that Kamalakanta was clutching my feet with both hands. My head was not in his lap, and he had placed three human skulls under my head.

“Kamalakanta!” I called. “Hey Kamalakanta! Are you listening? You’re sleeping, aren’t you? I told you, I don’t want an older person to serve me. Still you didn’t listen to me.”

(From Strange Experiences, chapter 11)

NIRVIKALPA SAMADHI

So it was that on that very night, within a few minutes after serving Baba’s feet, Kamalakanta realised that the Creator of universe has taken advent and appeared before him in that isolated, lonely cemetery.

Kamalakanta felt extreme attraction – he did not want to remain separate. He felt such a strong inner pull, saturated with deep love. So sweet and strong – the attraction was beyond description. It cannot be described with pen and paper. All we can say is that once again, in this devotional history of humanity, it proves that the strong longing of the devotee has sufficient force to bring Parama Purus’a close to him. And that is exactly what happened in the case of Kamalakanta in that cemetery on that very night.

Kamalakanta got nirvikalpa samadhi and became one with Parama Purusa. That means that by the grace of Parama Purusa he reached his Goal. So it was that in that very cemetery, Baba lovingly graced him and took all his samskaras. Thus, Kamalakanta need not come back in that very mortal frame.

“YOU ARE ANANDAMURTII”

One very special part of this entire scene is that in the beginning stage of attaining samadhi, in spiritual ecstasy Kamalakanta was crying and addressing Baba repeatedly: “You are Anandamurtii, Ocean of Bliss. So sweet. I don’t want to leave You.” Baba graciously accepted his call and granted him salvation.

So, this is the unique, devotional incident of the second Ananda Margii. That happened in the cemetery in the year 1940. By this, it is very clear that the cemetery has a very great importance in the life and development of each and every spiritual aspirant – sadhaka, i.e. Ananda Margii.

It also reminds us that by His fathomless grace the focal point of this life is to constantly realise and remember that Baba is the “Embodiment of Bliss’.

BABA’S BLESSING

Here following is Baba’s great blessing:

Baba says, “You will one day become one with Parama Purus’a; you will finally attain eternal bliss. This is the absolute and supreme Goal of human life.” (A Few Problems Solved – 5, p. 34)

Namaskar,
Tribhuvan

Note 1: CEMETERIES ARE GOOD FOR SADHANA

THEY ARE FOR ALL

Note 1: During Baba’ historic trip to the Philippines in April 1969, Baba told on one field walk that doing sadhana in the cemetery is very good for beginners. Here is a transcription of that talk; plus the sound file itself is on the AM-GLOBAL blogsite along the upper left column.

http://am-global-01.blogspot.com/2012/07/re-why-shravanii-purnima-2.html

In related discourses Baba says that all tantrikas go to the cemetery. And of course we know that each and every Ananda Margii is a tantrika.

PRABHAT SAMGIITA

“A’loker ya’tra’ pathe, tumi prabhu theko sa’the…” (P.S. 2779)

Purport:

O’ Baba, please remain along with me on the path of this effulgent journey. By Your grace, do not allow me to lag behind and get caught in the crest & troughs of my forward movement. Let my pathway be smooth by Your grace.

Baba, I do not care about any bondages or samskaras. My only request is that You please give me strength to do Your work and serve You – implement Your ideals. This single request I humbly make at Your lotus feet.

O’ my Dearmost Baba, this whole entire creation is revolving round and round – propelled by the laws of karma. The great Cosmic Entity and the unit being exist in this system of brahmacakra. The divine Entity is that nucleus that the jiivas rotate around. So now Baba, in this very cycle of brahmacakra, please also include me. Make it so that I shall always remain as Your designated machine (yantra). In that way, I will go on executing Your task. Let my life be completely devoted unto You.

Baba, by Your grace, please remain with me on this journey of effulgence – all the while keeping me moving ahead in an unhindered way…

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Story: Baba’s Name and Fame

Date: Sat, 04 Aug 2012 20:38:43 -0000
To: AM-GLOBAL
Subject: Story: Baba’s Name and Fame
From: “Iishvara”

Baba

== STORY: BABA’S NAME AND FAME ==

Namaskar,
There is one margii professor Chandra Prakash Atreya from Meerut who used to go visit Baba in Jamalpur.

During one of his early visits, he asked one of the rickshaw wallahs, “Do you know Shrii Shrii Anandamurti ji?”

The rickshaw wallah immediately replied, “Yes, of course I know him, he has a beard and wears a saffron robe. Just last month he a performed a great yajina where thousands participated.”

Chandra Prakashji then understood that the rickshaw wallah had no idea who Baba is. So he just changed the topic of conversation.

But internally the Chandra Prakashji was thinking, “How strange it is that people are coming from all over India to see Baba, yet the local people have no idea who He is. Baba is not even well-known in his hometown.” These were the types of thoughts spinning in his mind.

So when he arrived at the ashram / office, he could not keep from raising this matter to Baba. (Note: In those early days, the margiis had opportunity to raise all kinds of personal questions and thoughts.)

Chandra Prakashji was given the opportunity to go on field walk with Baba. While walking on the road along with Baba, he said, “Baba, it is very strange that people come from far and wide for Your divine darshan, yet people here in Your locale do not even know You.”

Baba smiled and whispered in the margii’s ear, “Koii ja’n lega’ to kaese ka’m chalega’, jii?”. Meaning: If people knew that Baba is Parama Purusa, how work will be done?

Hearing Baba’s reply, Chandra Prakashji understood perfectly, and he was very grateful that Baba was not famous as He could then attend to His work of propagating the dharma of Ananda Marga ideology to one and all. Chandra Prakashji furthermore understood that if Baba was really famous then hoards of people would flock to Him and he (Chandra Prakashji) would not get opportunity to sit with Baba.

Indeed if the common masses were rushing after Baba because of His name and fame, then qualified bhaktas would get pushed to the side. For all these reasons and more, non-margiis were not allowed at DMC, as that would push margii bhaktas to the last row.

WHAT HAPPENS WHEN A PERSON BECOMES FAMOUS

Here are (a) some of the problems associated with becoming famous, and (b) some of the reasons why it is good that Baba did not become famous.

1) If a person is famous, then there will be all kinds of useless people hovering around. This happens with big-time politicians, sports heroes, entertainers, and all kinds of famous people.

2) In His own divine manner, with His cosmic liila, useless people were kept away and by His grace He brought bhaktas close.

3) Just as children do not want their parents to become super famous as they will have to share their parents with the whole world, and they will be pushed aside, similarly devotees never want their Guru to become so famous that they have to share Him with others.

4) If Baba had become very, very famous then useless people would have crowded the scene and He would not have had time to do anything else.

5) If a person becomes famous then they cannot attack local dogmas and customs like casteism etc. To keep their fame, a person must support all local dogmas, otherwise the common people will strike back and oppose you.

6) Those who are famous are chained to the status quo. There is no other way. They are unable to do any real work and certainly they cannot do anything revolutionary.

7) A famous person’s time is spent preserving their fame; they have no time for anything else. Those who are famous cannot fight against dogma, injustice, exploitation and all kinds of sinful activities, otherwise the sinners will attack and defame them. Famous people have to support sinful forces in order to keep their glory.

8) Those humans involved in running headlong for their own name and fame invariably become small-minded as they think about themselves and not Parama Purusa.

9) The vast majority of people in society are dogmatic etc. To get their support, one must give up their high ideals. Only then can a person become popular – only when they follow and adhere to the same dogmas as the general populace.

10) In India those sadhus who do orchestrate large sacrificial gatherings are very popular, because those sadhus follow all local dogmas. To become famous a person most follow the ways of the general populace and live their dogma. It is analogous to one seeking fame amongst donkeys, then that he must make the sound “hee-haw”. Likewise, to be famous amongst vultures one must eat dead, decaying bodies. In each and every circumstance, to become famous, one must indulge in all local dogmas.

Thus there are any number of negative outcomes if one seeks name and fame.

BABA’S SPECIAL QUALITY OF YASHA

Baba being the Parama Purusa also possesses the quality of yasha, i.e. that He is a polarizing personality: Some revere Him while others detest Him. When Parama Purusa comes on this earth it is always like that. Hence, He can never become so famous that 100% of the population appreciates Him.

Baba says, “Then there is another word, yasha; it means “reputation”. One should remember, here “reputation” has been used both in the extremely positive and in the extremely negative sense. There is positive reputation and there is also negative reputation. 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.” (Subhasita Samgraha, Part 21)

BABA’S SPECIAL TEACHINGS FOR HUMANS ON NAME & FAME

Here are more of Baba’s special teachings on name and fame. Everyone should pay heed to Baba’s warnings, lest things go awry.

In this first teaching Baba graphically describes the state of one who desires prestige.

Baba says, “Pratiśt́há – the desire to make oneself known. A person influenced by [the desire for] pratiśt́há expects respect from everyone, and hankers after name and fame. This mental state can be easily compared with the mental condition of a beggar. The beggar asks money from others, while the person craving for prestige begs others to give him respect. [The person desires something that] is really meaningless and possesses no value, something that has been fitly compared to the excrement of a pig.” (Ananda Vacamrtam, part 23)

Here below Baba guides us that we have come to this world for a short while – so one should not pass their days desiring prestige, rather one should seek Parama Purusa.

Baba says, “Pratiśt́há shúkariiviśt́ha: human beings come onto this earth only for a short while: after this stipulated period, they will depart. All entities in this world merely come and go, nothing is fixed – everything is moving, and thus this universe is called jagat (root verb gam + kvip = jagat). Jagat means that which has the characteristic of ceaselessly moving on. Another synonym for the word “world” is saḿsára (saḿ – s r+ ghan), “that which constantly changes its place.” When nothing ever ceases to move, then can you remain permanently in this world? Even the effort to establish oneself permanently in this world is unnatural, because this pratiśt́ht́á is as abominable as the stool of a sow. Hence one should give up all these three – abhimána or inflated ego, gaorava or self-aggrandizement, and pratiśt́a or desire for prestige – and worship the Lord.”(Ananda Marga Way of Way Life-11)

In this next teaching Baba guides us that great people are those who are neither bothered by praise or censure. Those who cultivate fame never fall in this category – they must be 100% concerned about public opinion.

Baba says, “Those people are great who harbour no biases and who behave rationally both with those who abuse them give them pain and with those who give them happiness. Such people don’t harbour any feelings of enmity towards anybody and take no-one as their enemy. They remain the same in pleasure or pain whether they have a positive reputation or negative reputation. They are unaffected and unassailed in all circumstances of praise or criticism, pain or pleasure. They attach no importance whatsoever to any of these things. They are meaningless for such people.” (Ananda Vacanamrtam, part 5)

Finally Baba guides us that those who crave fame will never have time to do any dharmic work on this earth.

Baba says, “Nindantu niitinipuńáh yadi vá stuvantu: “If I am too concerned with those who praise or censure me, I will not find time to do my real work. As I have come to this world only for a short period, my only concern should be to keep on doing the duty the Lord has assigned to me. And while doing this allotted duty, I should remember that I belong to Parama Puruśa. I have come form Him, and I will have to return to Him – and to do that, I must complete my allotted duty.”” (Subhasita Samgraha, part 12)

BABA’S BLESSING

Baba has graciously has put us on this earth to propagate a great and noble ideology. The attainment of prestige or fame is a distinct impediment. We must never harbor name or fame. Then the entire life will be spent in petty pursuits devoid of ideology. We should always follow Baba’s divine example and remain out of the public eye, never desiring prestige. Then, by His grace, we will be able to do our real work on this earth.

Namaskar,
Iishvara

PRABHAT SAMGIITA

“Toma’r na’me bha’siye dilum a’ma’r sa’dher tariikha’ni…” (P.S. 4755)

Purport:

Baba, O’ my Dearmost, You are my eternal shelter. All my desires and all my longings are depending solely on You. Baba, my boat is floating along trusting on Your name. I am surrendering everything unto You. Baba, by Your grace the boat of my desires will float along through all the crests and troughs – through all the highs and low – day and night. Baba, I do not have any fear because I am just surrendering at Your alter. You are my shelter. I have full faith on Your name; my whole existence floats in the incantative waves of Your divine name.

Baba, O’ Parama Purusa, You are my Goal; You are my dhyana. You are so gracious; You are always calling me – bringing me closer to You. Baba, on the dark, stormy night in the midst of the loud thunder and streaking lightening, my boat will not shake or tremble because I am surrendering in You. You are my everything.

Baba, on the one side the whole panoramic scene is absolutely brilliant: As I float along on my boat, the entire water, air, and sky are suffused with the golden effulgence of the sun’s rays. Everything is sparkling. Yet on the other side, due to my own faults and shortcomings, my existence is stained – sunk in blackness. Baba, by Your grace, I will carefully sort through all the good and bad things – keeping all the postive attributes and removing all the negative ones. Baba, by Your grace, on this journey all the bad samskaras will be wiped away.

Baba, my whole existence is revolving around You– singing Your name and glory. You are my everything…

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Re: Gurupujanam of Devashish

Subject: Re: Gurupujanam of Devashish
Date: Tue, 5 Jun 2012 00:16:04 +0530
From: jitendra kumar
To: AM-GLOBAL

Baba

Namaskar,

Thanks for highlighting this blunder and mistake by Devashish (letter below). The way he has addressed Baba is completely inappropriate, not to mention all the other errors in his book.

Really Devashish should apologise and say sorry to our AM society, as well as correct the errors in his publication. Otherwise, we will have to boycott Devashish’s book and remove it from our bookstores etc.

From now on we should be extremely careful in selecting / allowing people in making this type of publication.

Jitendra Kumar
Ranchi, India

On 06/02/2012 09:17 PM, AM-GLOBAL wrote:
Date: 02 Jun 2012, 20:44:06
From: “Giovanni Spulotto” 

To: am-global@earthlink.net

Subject: Gurupujanam of Devashish

Baba

== GURUPUJANAM OF DEVASHISH ==

Namaskar,
I read the earlier letter on this tantra piit’ha thread and greatly value all that was shared – indeed a tantra piit’ha is not made by planting 5 trees and burying 5 skulls. I do not know why the writer presented such a dogmatic view in the name of Ananda Marga in his book – “[Shrii Shrii] Anandamurti The Jamalpur Years”. According to Baba, a tantra piit’ha is solely a place where great sadhakas achieved realisation. Clearly, the writer is confused.

NEW POINT FOR THE DISCUSSION

Here I would like to raise one new point regarding this debacle. In his book, the writer completely misportrays Baba’s own Personae as well. Take a look at what the writer does.

“Out of respect for the sacred history of that particular tantra pitha [made of 5 trees & 5 skulls], Prabhat would always remove his shoes before entering.” ([Shrii Shrii] Anandamurti: The Jamalpur Years, p. 381)

ADDRESSING BABA PROPERLY

Firstly, when writing about or addressing Revered Baba, either directly or indirectly, we must always use a respectful address like Shrii Shrii Anandamurti ji. As His disciples, we never are to address Him as Prabhat etc, regardless of the circumstance. This is especially true in the public arena where we are teaching others by our example.

By his expression, it is evident that the writer does not have due reverence for Sadguru Baba; this writer is just a fake margii. No true Ananda Margii – no true disciple of Lord Shrii Shrii Anandamurtiji – could ever even think to do like this. True Ananda Margiis always express the highest respect for Beloved Baba.

But see what this writer did:

“Prabhat would always remove his shoes before entering.” (The Jamalpur Years, p. 381)

This is absolutely appalling – the writer does not follow even one ounce of Guru Pujanam – reverence to Guru, which is a basic point that even beginner margiis understand.

“Trtiiyaḿ gurupújanam. I must have reverence for the guru…respect for the guru.”
(Ananda Vacanamrtam, Part 12, ‘Secrets’)

Rather, in his book which he published for all to see, the writer is treating Baba like some ordinary person on the street, or even less than that. Because even on the street one must use the address as Mister or Sir. This much the writer does not do. And this happens again, and again, and again in his book – thousands of times.

SUCCESSFUL EXAMPLE OF THE CATHOLICS

Even all the religions – whatever faults they may have – show proper regard for their preceptor.

Catholics address their leader as His Holiness Pope Benedict XVI. The Pope’s worldly name is Joseph Alois Ratzinger, but no Catholic would ever consider calling the Pope, “Joey”. That would be a terrible display of disrespect. No Catholic could ever imagine doing that. Rather, they refer to him as His Holiness Pope Benedict XVI. And by this way they teach others to do the same. Lay people, heads of state, newspaper reporters, indeed everyone refers to the Pope in a most respectful way. All because that is the tone and address used by the Pope’s chief followers, i.e. catholics.

As an example, here is an excerpt from The New York Times:

“Pope Benedict XVI is on Twitter, and he tweets from an iPad. His Holiness sent out an initial tweet… ” (The New York Times, Tuesday, Jun 28, 2011)

In this article, the Pope is referred to in very respectful language because that is what his followers have taught the world to do. They have set a gold-bar standard, and the rest of the world is following along. That is the main message to be learned here.

Tragically that lesson was utterly lost on the writer of the book – “The Jamalpur Years.” This person has referred to Beloved Baba in the most ordinary, mundane, even lowly manner.

“Prabhat would always…” (p.381)

That is the unfortunate and poor example the writer is putting forward for the world to see. The results are not going to be good.

Let’s take a look at another example.

SUCCESSFUL EXAMPLE OF THE BUDDHISTS

Buddhists address their leader as His Holiness the XIV Dalai Lama. The Dalai Lama’s worldly name is Tenzin Gyatso, but no Buddhist would ever consider calling the Dalai Lama, “Tenz”. That would be a terrible display of disrespect. Rather, in their each and every syllable, gesture, statement, and publication, they refer to the Dalai Lama in only the highest, most respectful manner: His Holiness. And by their lofty example, the rest of the world follows along. The proof is that even President Obama’s office used this same reverential address:

“Statement from the Press Secretary on the President’s meeting Thursday with His Holiness the XIV Dalai Lama: “The President met this morning at the White House with His Holiness the XIV Dalai Lama…” (Washington Post, Feb 18 2010)

Thus the followers of the Dalai Lama, by their respectful way of addressing their chosen leader, have successfully guided everyone around the globe to do the same, including the office of the US President.

Yet in his book – “The Jamalpur Years” – the writer could not even begin to approach such a standard – rather he sank to a most lowly level when referring to our Marga Gurudeva:

“Prabhat would always….” (p.381)

Let’s take a look at one more example.

SUCCESSFUL EXAMPLE OF HINDUS

Hindus address their leader as Shrii Shrii Jagat Guru Shankaracarya. Indeed now he is known the world over by this most respectful title: His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka. Because that is how those followers have presented him to the rest of the world.

Indeed this “Jagat Guru” title means Guru of the whole world. Those followers give him this highest stature.

Of course this same Shankaracarya was once a boy who had a simple laukik boyhood name. When that boy grew older and became a monk then he eventually became known as Swami Shree Swaroopananda Saraswati ji. And when that same Swami Shree Swaroopananda Saraswati ji became a senior leader he was proclaimed by Hindu followers to be His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka.

So it was a three-step progression: (1) Boyhood name (which is no longer known) to (2) monk name to (3) His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka. His followers naturally refer to him by his highest appellation; so today the whole world references him by this great and magnanimous name.

Unfortunately, the writer of the book “The Jamalpur Years” went in the opposite direction. He introduced Baba to the world in the lowliest way imaginable.

As we all know as a boy He was Prabhat; as a social writer He is Shrii PR Sarkar ji; as a spiritual Sadguru He is Lord Shrii Shrii Anandamurti ji – the embodiment of divine bliss. Yet instead of using this third and highest name, Lord Shrii Shrii Anandamurtiji, the writer has introduced Baba as merely “Prabhat” to the entire population of planet earth. That is the terrible sin that this writer has done.

“Prabhat would always…” (p.381)

This type or mundane, ordinary expression is repeated countless times throughout the book.

So that is what the people around the globe are going to call our Beloved Baba – Prabhat. Because that is what this writer has taught them to do. It is nothing less than sinful what this so-called writer has done.

The Catholics have His holiness the Pope Benedict XVI; the Buddhists have His Holiness the XIV Dalai Lama; and the Hindus have His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka; and now, thanks to the work of this writer, the world over thinks that Ananda Margiis have “Prabhat”.

Indeed. there is only one His holiness the Pope Benedict XVI – there is no room for confusion – this title does not refer to any second entity; there is only one His Holiness the XIV Dalai Lama – there is no room for confusion – this title does not refer to any second entity; and there is only one His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka – there is no room for confusion – this title does not refer to any second entity. These appellations are totally unique; when these titles are mentioned everyone knows exactly who you are referring to.

Yet, with the simple boyhood name Prabhat, there are tens of millions of ordinary people named “Prabhat” – there is nothing unique at all about this name. So when the name Prabhat is mentioned, there will be so much confusion. Each and every person will have their own separate idea of who Prabhat is. There is nothing great or unique about this name that will alert people to know that we are referring to Sadguru Lord Shrii Shrii Anandamurtiji.

Yet it is this common name that the writer has used thousands of times in his book. What the writer has done is scandalous and sinful.

BOGUS LOGIC

Some give the bogus logic that since this book – “The Jamalpur Years” – was written in English for a more western audience, then it was appropriate to refer to Baba in that way; because that is how it is done in the west.

However, that is nothing but bogus logic.

The Pope is also a western figure but no one calls him as “Joey”. Rather they use the term His holiness. So then why should the writer stoop to such lowly levels when addressing Beloved Baba as merely “Prabhat”. It seems then the writer did like this because he has absolutely no reverence in his heart for Baba. That is why the writer portrayed Baba in such a dishonorable fashion. One other reason is that he could be a paid stooge – in the hands of enemies – to downgrade Baba. The CIA, CBI, ISI, or KGB – or who knows who – could have paid him to put down Baba. The writer may be involved in covert operations. Otherwise what could be the reason – why is he denigrating Beloved Baba in this way.

Indeed, this writer does not even have social regard for Baba. Writers in the west will honourably refer to the current US President by his family name, Obama. They may precede that with the respectful title, President or Mr, in which it is President Obama or Mr Obama. But no one ever refers to him by his simple name, Barack. Nor were prior US presidents ever referred to as George or Bill. Rather their family name – Bush or Clinton – was used in order to pay respect. The world knows these people as President Clinton, President Bush and President Obama, not by Bill, or George, or Barack. No one says that “Bill did this”, or “George did that”, or “Barack did this.” Referring them by the first name / simple name is not done.

Yet the writer of “The Jamalpur Years” just used the simple name “Prabhat” when writing about Baba. Not an iota of social regard was afforded to Baba in this publication. There is no reasonable or decent explanation for this other than the writer has no inner love and no outer regard for our Sadguru Baba.

The writer cannot make the claim that what he has done is in sync with the western tradition. Because that is not at all the case. Spiritual and social leaders in the west are given proper appellations. Just look at how the Pope is addressed; the Pope is a western institution, but look at the reverence with which the Pope is addressed. Indeed, even on the street one must address the common person with Mister or Sir. But the writer did not do even an ounce of this with Baba.

So no one can say that the writer is following the tradition of the west. Rather the only logical explanation at this point is that the writer did this due to his own pitiful devotional standard and the blackness of his own heart. Or he may be a stooge in the hand of spy agencies like the CIA, CBI, ISI, or KGB – or who knows who – in order to ruin the image of Ananda Marga. The writer may be involved in covert operations. Otherwise what could be the reason – why he is denigrating Beloved Baba.

Namaskar
Ganesh Deva
(Giovanni Spulotto)

Note 1: WHY I WROTE THIS PIECE

I was walking my dog and met up with my neighbor recently – he is not someone I know very well – then suddenly out of the thin air he says, “I know you are an Ananda Margii, so then Prabhat must be your guru.” I was totally shocked and speechless. I wondered how this guy is referring to our Sadguru Baba in this base manner. I certainly never refer to Baba in this way – neither in my own home nor in public. Then it flashed in my mind that this fellow got this lowly idea by reading Devashish’s book. It was then that I first truly understood that this book must – absolutely must – be removed from the shelves. This book should not be available to the public or even to anyone at all. This book should be tossed aside and a more qualified sadhaka with proper devotion should take up the task.

Note 2: WHAT BOOK IS THIS

By now everyone certainly knows that the book being referred to in the above letter is “Anandamurti: The Jamalpur Years” by Devashish (Donald Acosta). Even the title he got wrong; it should be Shrii Shrii Anandamurtiji.

May we always remember, the entire aim in writing such a book is to glorify Guru and His teachings; but Devashish’s book moves in a totally different direction – a negative one. I too wholly believe this publication should be removed from the shelf. From the front cover to the back page, this entire book utterly fails to properly represent Revered Baba and His teachings.

Best will be if Devashish offers a formal statement of apology and correction, and withdraws the book.

Note 3: EARLIER LETTER IN ITS ENTIRETY

Here following is a link the previous letter about Devashish’s book.

http://am-global-01.blogspot.com/2012/05/sloppy-book-misinformation-of-tantra.html

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Gurupujanam of Devashish

Date: 02 Jun 2012, 20:44:06
From: “Giovanni Spulotto” 

To: am-global@earthlink.net

Subject: Gurupujanam of Devashish

Baba

== GURUPUJANAM OF DEVASHISH ==

Namaskar,
I read the earlier letter on this tantra piit’ha thread and greatly value all that was shared – indeed a tantra piit’ha is not made by planting 5 trees and burying 5 skulls. I do not know why the writer presented such a dogmatic view in the name of Ananda Marga in his book – “[Shrii Shrii] Anandamurti The Jamalpur Years”. According to Baba, a tantra piit’ha is solely a place where great sadhakas achieved realisation. Clearly, the writer is confused.

NEW POINT FOR THE DISCUSSION

Here I would like to raise one new point regarding this debacle. In his book, the writer completely misportrays Baba’s own Personae as well. Take a look at what the writer does.

“Out of respect for the sacred history of that particular tantra pitha [made of 5 trees & 5 skulls], Prabhat would always remove his shoes before entering.” ([Shrii Shrii] Anandamurti: The Jamalpur Years, p. 381)

ADDRESSING BABA PROPERLY

Firstly, when writing about or addressing Revered Baba, either directly or indirectly, we must always use a respectful address like Shrii Shrii Anandamurti ji. As His disciples, we never are to address Him as Prabhat etc, regardless of the circumstance. This is especially true in the public arena where we are teaching others by our example.

By his expression, it is evident that the writer does not have due reverence for Sadguru Baba; this writer is just a fake margii. No true Ananda Margii – no true disciple of Lord Shrii Shrii Anandamurtiji – could ever even think to do like this. True Ananda Margiis always express the highest respect for Beloved Baba.

But see what this writer did:

“Prabhat would always remove his shoes before entering.” (The Jamalpur Years, p. 381)

This is absolutely appalling – the writer does not follow even one ounce of Guru Pujanam – reverence to Guru, which is a basic point that even beginner margiis understand.

“Trtiiyaḿ gurupújanam. I must have reverence for the guru…respect for the guru.”
(Ananda Vacanamrtam, Part 12, ‘Secrets’)

Rather, in his book which he published for all to see, the writer is treating Baba like some ordinary person on the street, or even less than that. Because even on the street one must use the address as Mister or Sir. This much the writer does not do. And this happens again, and again, and again in his book – thousands of times.

SUCCESSFUL EXAMPLE OF THE CATHOLICS

Even all the religions – whatever faults they may have – show proper regard for their preceptor.

Catholics address their leader as His Holiness Pope Benedict XVI. The Pope’s worldly name is Joseph Alois Ratzinger, but no Catholic would ever consider calling the Pope, “Joey”. That would be a terrible display of disrespect. No Catholic could ever imagine doing that. Rather, they refer to him as His Holiness Pope Benedict XVI. And by this way they teach others to do the same. Lay people, heads of state, newspaper reporters, indeed everyone refers to the Pope in a most respectful way. All because that is the tone and address used by the Pope’s chief followers, i.e. catholics.

As an example, here is an excerpt from The New York Times:

“Pope Benedict XVI is on Twitter, and he tweets from an iPad. His Holiness sent out an initial tweet… ” (The New York Times, Tuesday, Jun 28, 2011)

In this article, the Pope is referred to in very respectful language because that is what his followers have taught the world to do. They have set a gold-bar standard, and the rest of the world is following along. That is the main message to be learned here.

Tragically that lesson was utterly lost on the writer of the book – “The Jamalpur Years.” This person has referred to Beloved Baba in the most ordinary, mundane, even lowly manner.

“Prabhat would always…” (p.381)

That is the unfortunate and poor example the writer is putting forward for the world to see. The results are not going to be good.

Let’s take a look at another example.

SUCCESSFUL EXAMPLE OF THE BUDDHISTS

Buddhists address their leader as His Holiness the XIV Dalai Lama. The Dalai Lama’s worldly name is Tenzin Gyatso, but no Buddhist would ever consider calling the Dalai Lama, “Tenz”. That would be a terrible display of disrespect. Rather, in their each and every syllable, gesture, statement, and publication, they refer to the Dalai Lama in only the highest, most respectful manner: His Holiness. And by their lofty example, the rest of the world follows along. The proof is that even President Obama’s office used this same reverential address:

“Statement from the Press Secretary on the President’s meeting Thursday with His Holiness the XIV Dalai Lama: “The President met this morning at the White House with His Holiness the XIV Dalai Lama…” (Washington Post, Feb 18 2010)

Thus the followers of the Dalai Lama, by their respectful way of addressing their chosen leader, have successfully guided everyone around the globe to do the same, including the office of the US President.

Yet in his book – “The Jamalpur Years” – the writer could not even begin to approach such a standard – rather he sank to a most lowly level when referring to our Marga Gurudeva:

“Prabhat would always….” (p.381)

Let’s take a look at one more example.

SUCCESSFUL EXAMPLE OF HINDUS

Hindus address their leader as Shrii Shrii Jagat Guru Shankaracarya. Indeed now he is known the world over by this most respectful title: His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka. Because that is how those followers have presented him to the rest of the world.

Indeed this “Jagat Guru” title means Guru of the whole world. Those followers give him this highest stature.

Of course this same Shankaracarya was once a boy who had a simple laukik boyhood name. When that boy grew older and became a monk then he eventually became known as Swami Shree Swaroopananda Saraswati ji. And when that same Swami Shree Swaroopananda Saraswati ji became a senior leader he was proclaimed by Hindu followers to be His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka.

So it was a three-step progression: (1) Boyhood name (which is no longer known) to (2) monk name to (3) His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka. His followers naturally refer to him by his highest appellation; so today the whole world references him by this great and magnanimous name.

Unfortunately, the writer of the book “The Jamalpur Years” went in the opposite direction. He introduced Baba to the world in the lowliest way imaginable.

As we all know as a boy He was Prabhat; as a social writer He is Shrii PR Sarkar ji; as a spiritual Sadguru He is Lord Shrii Shrii Anandamurti ji – the embodiment of divine bliss. Yet instead of using this third and highest name, Lord Shrii Shrii Anandamurtiji, the writer has introduced Baba as merely “Prabhat” to the entire population of planet earth. That is the terrible sin that this writer has done.

“Prabhat would always…” (p.381)

This type or mundane, ordinary expression is repeated countless times throughout the book.

So that is what the people around the globe are going to call our Beloved Baba – Prabhat. Because that is what this writer has taught them to do. It is nothing less than sinful what this so-called writer has done.

The Catholics have His holiness the Pope Benedict XVI; the Buddhists have His Holiness the XIV Dalai Lama; and the Hindus have His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka; and now, thanks to the work of this writer, the world over thinks that Ananda Margiis have “Prabhat”.

Indeed. there is only one His holiness the Pope Benedict XVI – there is no room for confusion – this title does not refer to any second entity; there is only one His Holiness the XIV Dalai Lama – there is no room for confusion – this title does not refer to any second entity; and there is only one His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka – there is no room for confusion – this title does not refer to any second entity. These appellations are totally unique; when these titles are mentioned everyone knows exactly who you are referring to.

Yet, with the simple boyhood name Prabhat, there are tens of millions of ordinary people named “Prabhat” – there is nothing unique at all about this name. So when the name Prabhat is mentioned, there will be so much confusion. Each and every person will have their own separate idea of who Prabhat is. There is nothing great or unique about this name that will alert people to know that we are referring to Sadguru Lord Shrii Shrii Anandamurtiji.

Yet it is this common name that the writer has used thousands of times in his book. What the writer has done is scandalous and sinful.

BOGUS LOGIC

Some give the bogus logic that since this book – “The Jamalpur Years” – was written in English for a more western audience, then it was appropriate to refer to Baba in that way; because that is how it is done in the west.

However, that is nothing but bogus logic.

The Pope is also a western figure but no one calls him as “Joey”. Rather they use the term His holiness. So then why should the writer stoop to such lowly levels when addressing Beloved Baba as merely “Prabhat”. It seems then the writer did like this because he has absolutely no reverence in his heart for Baba. That is why the writer portrayed Baba in such a dishonorable fashion. One other reason is that he could be a paid stooge – in the hands of enemies – to downgrade Baba. The CIA, CBI, ISI, or KGB – or who knows who – could have paid him to put down Baba. The writer may be involved in covert operations. Otherwise what could be the reason – why is he denigrating Beloved Baba in this way.

Indeed, this writer does not even have social regard for Baba. Writers in the west will honourably refer to the current US President by his family name, Obama. They may precede that with the respectful title, President or Mr, in which it is President Obama or Mr Obama. But no one ever refers to him by his simple name, Barack. Nor were prior US presidents ever referred to as George or Bill. Rather their family name – Bush or Clinton – was used in order to pay respect. The world knows these people as President Clinton, President Bush and President Obama, not by Bill, or George, or Barack. No one says that “Bill did this”, or “George did that”, or “Barack did this.” Referring them by the first name / simple name is not done.

Yet the writer of “The Jamalpur Years” just used the simple name “Prabhat” when writing about Baba. Not an iota of social regard was afforded to Baba in this publication. There is no reasonable or decent explanation for this other than the writer has no inner love and no outer regard for our Sadguru Baba.

The writer cannot make the claim that what he has done is in sync with the western tradition. Because that is not at all the case. Spiritual and social leaders in the west are given proper appellations. Just look at how the Pope is addressed; the Pope is a western institution, but look at the reverence with which the Pope is addressed. Indeed, even on the street one must address the common person with Mister or Sir. But the writer did not do even an ounce of this with Baba.

So no one can say that the writer is following the tradition of the west. Rather the only logical explanation at this point is that the writer did this due to his own pitiful devotional standard and the blackness of his own heart. Or he may be a stooge in the hand of spy agencies like the CIA, CBI, ISI, or KGB – or who knows who – in order to ruin the image of Ananda Marga. The writer may be involved in covert operations. Otherwise what could be the reason – why he is denigrating Beloved Baba.

Namaskar
Ganesh Deva
(Giovanni Spulotto)

Note 1: WHY I WROTE THIS PIECE

I was walking my dog and met up with my neighbor recently – he is not someone I know very well – then suddenly out of the thin air he says, “I know you are an Ananda Margii, so then Prabhat must be your guru.” I was totally shocked and speechless. I wondered how this guy is referring to our Sadguru Baba in this base manner. I certainly never refer to Baba in this way – neither in my own home nor in public. Then it flashed in my mind that this fellow got this lowly idea by reading Devashish’s book. It was then that I first truly understood that this book must – absolutely must – be removed from the shelves. This book should not be available to the public or even to anyone at all. This book should be tossed aside and a more qualified sadhaka with proper devotion should take up the task.

Note 2: WHAT BOOK IS THIS

By now everyone certainly knows that the book being referred to in the above letter is “Anandamurti: The Jamalpur Years” by Devashish (Donald Acosta). Even the title he got wrong; it should be Shrii Shrii Anandamurtiji.

May we always remember, the entire aim in writing such a book is to glorify Guru and His teachings; but Devashish’s book moves in a totally different direction – a negative one. I too wholly believe this publication should be removed from the shelf. From the front cover to the back page, this entire book utterly fails to properly represent Revered Baba and His teachings.

Best will be if Devashish offers a formal statement of apology and correction, and withdraws the book.

Note 3: EARLIER LETTER IN ITS ENTIRETY

Here following is a link the previous letter about Devashish’s book.

http://am-global-01.blogspot.com/2012/05/sloppy-book-misinformation-of-tantra.html

PRABHAT SAMGIITA

“Iisha’n toma’r vis’a’n’ bejeche, alasata’ du’re sare geche…” (P.S. 2496)

Purport:

Baba, Your divine call and thundering voice is resonating all around; it has removed the staticity, dogma, and lethargy from everyone’s mind. Those negative things which were impeding the path of human progress have disappeared into the far distant horizon. Now the degenerated state of dogma cannot remain any longer. Living beings have gotten new life, smiles, and joy due to the rejuvenating spirit of neo-humanism.

O’ Divine Entity, the world which was sleeping in the past is getting awakened. New leaves and flowers are beautifying the green vegetation and trees. Everything has been filled with the colours of flowers & fruits – ensconced in the feeling of service to one and all.

Now there are no narrow sentiments or dogmatic thoughts which can hinder our forward movement. Now there is no one to create obstacles on our path towards our cherished Goal.

The time has come – under great sky and in this beautiful environment, I should go on marching forward undauntedly towards You. O’ Parama Purusa…

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Sloppy Book: Misinformation of Tantra Piit’ha

To: AM-GLOBAL
Subject: Sloppy Book: Misinformation of Tantra Piit’ha
Date: Tue 29 May 2012 22:29:36 +0500 (IST)
From: Raghuviira Deva

Baba

== SLOPPY BOOK: MISINFORMATION OF TANTRA PIIT’HA ==

Note: This below letter is in response to the way the term tantra piit’ha is explained in one book about Baba and Ananda Marga. It should also be kept in mind that the proper spelling is tantra piit’ha; although in the book it is misspelled as pitha. The reason I am not disclosing the name of the book or the name of the author now is so those few with a bias can also understand the subject clearly with a clean and balanced mind.

Namaskar,
In Ananda Marga, we all know that a tantra piit’ha is a place where great rishis and sadhakas sat for sadhana and achieved liberation, by the grace of Parama Purusa, Baba.

We also know that everything in AM is based on logic, reasoning, and rationality; we do not subscribe to those age-old religious dogmas of the past.

Naturally then, our definition of a tantra piit’ha is based on Baba’s clear-cut guideline. In Ananda Marga, tantra piit’has are those places where great sadhakas and sages sat for sadhana and attained realisation. Our viewpoint steers totally clear from the prevailing Hindu or religious dogma.

LOOK WHAT ONE PERSON WROTE

Unfortunately, in one person’s book about Baba, in the Notes section on page 381, the writer puts forth a dogmatic explanation of a tantra piit’ha.

The writer makes the claim that a tantra piit’ha is a place that has:
(a) 5 types of different trees (bel, silk cotton, banyan, neem and Indian Gooseberry); and,
(b) 5 types of skulls buried beneath each of these trees (tiger skull, male cat skull, monkey skull, king cobra skull, and human skull).

Unfortunately, in making such claims, this writer has fallen right into the pool of religious dogma while putting forth AM teachings. Yes, this is how avidya tantrikas – followers of black magic – make tantra piit’has; but, no, in Ananda Marga, as vidya tantrikas, this is not our way. We do not subscribe to such rituals and dogmas.

COULD NOT IGNORE

Here it should be understood that this entire matter could have been ignored if:
1. The writer had mentioned that this way of making a tantra piit’ha was a religious dogma, or done only by avidya tantrikas;
2. the writer was a non-margii, or not writing a book about Ananda Marga.

It was important to raise this matter because the writer is putting forth this faulty notion of a tantra piit’ha in the name of Baba and in the name of Ananda Marga. Readers picking up this book think they are getting authentic information based on Baba’s teachings, but nothing could be further from the truth. The writer is actually describing the exact opposite: An avidya tantra (I.e. black magic) tantra piit’ha.

A NEGATIVE RELIGIOUS DOGMA

By reading these above stipulations about the 5 trees and the 5 skulls, any rational Ananda Margii will easily recognise that the writer unfortunately swayed from the path and drifted into the arena of negative religious dogma.

Why? Because according to Baba, a tantra piit’ha is a place where high sadhakas attained liberation. Yet here the writer is defining a tantra piit’ha in a very ritualistic manner as if one can make a tantra piit’ha by planting trees and burying skulls.

So from start to finish the whole explanation is wrong in this book. Certainly, the author wanted to do a better job; but unfortunately he lacked the requisite understanding and skills. How else to account for the way it turned out.

Here following is a more detailed look at the faults.

INVITES ALL KINDS OF PROBLEMS

The aforementioned dogmatic propositions by the writer invite all kinds of problems, misunderstandings, and confusions:

Firstly, his explanation gives the impression that if anyone wants to create a tantra piit’ha then all that is needed is to plant 5 trees and bury 5 skulls. As if that is “how to” make a tantra piit’ha. So this is totally dogmatic. That is not how to create an Ananda Marga tantra piit’ha. Dogmatic religious fanatics, or avdiya tantrikas, might define a tantra piit’ha in this way, but in Ananda Marga we know that a tantra piit’ha is first and foremost based on high sadhana, not dogmatic rituals.

Secondly, if any business person reads this ‘how to’ instruction, they will start killing animals, burying those skulls, and planting those trees in order to make tantra piit’has. Then they will try to sell it at an exorbitant price. Over time they will try to make big money from this. Such tantra piit’has will become commercial, i.e. big-ticket items. It will become yet another capitalist venture. While those entrepreneurs count their profits from selling dogma, innocent people will be misled into thinking that by having a tantra piit’has they will get moksa. So instead of filling their heart with devotion and pointing their mind toward God, the common people will be competing for the most expensive style of dogmatic tantra piit’has.

Thirdly, in his book, the writer describes a tantra piit’ha as being one particular model, i.e. 5 trees and 5 skulls etc. But according to AM, a tantra piit’ha is any place where one or more sadhaka(s) sat for sadhana and attained realisation. So a tantra piit’ha could be your own sadhana room, or one’s own jagrti. Because at the time of leaving the body, every Ananda Margii is going to get mukti or pure moksa, i.e. realise Parama Purusa and merge in Him.

Finally, this book is written in such a way as if every person should make their own tantra piit’ha by planting these types of trees and burying these types of skulls. The writer encourages the reader, as if by this way people will get a quick-fix solution for attaining moksa / mukti.

BOOK IS OFF THE MARK

Here everyone should understand that the entire publication contains countless errors on so many levels: In the preface; in part one, part two, part three; in the epilogue; in the glossary; and in the notes. The book is filled with factual mistakes and philosophical errors.

One should not read this book with the hope of learning AM philosophy or gaining a greater understanding of Ananda Marga. Rather the opposite will occur.

If one were to trust the explanation of a tantra piit’ha from this text, then it opens up the doorway to dogmatic tiirthas and other ritualistic worship. It does not lead the reader along the path of pure spirituality and Ananda Marga ideology. Rather one will get a very skewed and faulty understanding of Baba’s teachings.

And those unfamiliar with Baba & His divine teachings will think He is a proponent of religious dogma. That is another off-shoot of this book.

RESOLUTION

We should all put forth the call that this book, “[Shrii Shrii] Anandamurti: The Jamalpur Years”, be removed from the shelves immediately. It needs serious review and correction by dedicated sadhakas. Unfortunately, the author, Devashish (Donald Acosta), could not do the job properly due to his own limitations. It happens sometimes.

Namaskar,
Raghuviira Deva

Note 1: WHY I WROTE

I wrote this letter because a friend of mine, Ramesh, asked me how to get the skulls of those animals to make a tantra piitha. He was telling me that sadhana is difficult and he wanted some shortcut method to reach up to moksa. In his backyard he wanted to make this type of tantra piit’ha. He said he can easily import those trees but did not know where to get the skulls. And he learned all about this from Devashish’s book. Seeing the misunderstanding of my dear friend, I raise this matter for everyone’s awareness.

Note 2: ABOUT THESE FIVE TREES

In His discourses, Baba does in fact talk about the 5 aforementioned trees. But Baba does not say that they are for creating tantra piit’has. That is not at all the use of such trees. Only Baba tells how they help purify the air; they do NOT help in attaining mukti or moksa quickly.

Indeed, in the below cited discourse, Baba is giving an historical account of how the rishis of those olden days used to purify their local environment. Baba is not saying that all Ananda Margiis should follow this same approach. In this more modern era, margiis can use an electric air purifier; then there is no need to plant such trees. That said, if one lives in a tropical area, if they wish they can plant these trees to purify the air. But again, however beneficial they are, these trees are not tantra piit’has.

Baba says, “The air of the margosa tree destroys the harmful effects of bacteria. It can also fight against negative microvita. This is the reason why margosa is also recognized as one of the five sacred trees (paiṋcavati). In olden days, people liked to perform spiritual practices sitting in an environment free from the pernicious effects of disease and germs. That is why they would plant paiṋcavati – nimbá (margosa), bilva (wood apple), shalmali (silk cotton tree), bat (banyan indica) and ashvatha (Indian fig tree) – in and around the place of meditation or spiritual practice. Some people of course use ámlakii (wood sorrel) as a substitute plant. In paiṋcavati, mahánimba may be planted instead of ordinary margosa.” (Microvita in a Nutshell, Some Examples of Microvita in Daily Life – Excerpt B)

Finally, avidya tantrikas (black magicians) took the idea of these 5 trees and then brought in their own point of using the skulls of 5 animals and by this way they made their fake tantra piit’has. So their approach is 100% dogma. Such trees have nothing to do with attaining spiritual realisation; they simply purify the air – just like any store-bought air purifier.

Some may think that by fighting against negative microvita then these tress will deliver one to the doorstep of moksa. But it is not like that. One also fights negative microvita by cleaning their toilet, and that does not bring salvation. So no one should think that such trees contain great spiritual power etc. That would just be a misunderstanding.

In conclusion, Baba guides us very clearly that these trees and these skulls have nothing to do with making tantra piit’has. Rather, a tantra piit’ha is a place where blessed sadhakas attained divine realisation. That is our one and only way of defining a tantra piit’ha in Ananda Marga.

Note 3: HOW THIS BOOK WAS MADE

Some may be under the impression that everything written in brother Devashish’s book, “[Shrii Shrii] Anandamurti: The Jamalpur Years” is a bona fide and confirmed source of knowledge on AM ideology. By gaining a better understanding of how Devashish wrote the book, then it will become clear why most of the book strays far from the path of AM.

Firstly, the point about the tantra pitha is discussed on page 381, which is in the “Notes” section, i.e. pages 377-408. In the beginning of this section Devashish writes: “Unless otherwise indicated, the sources for the material in each chapter belong to the Ananda Marga Archives in Kolkata, India, with a branch office in Warren, Vermont.”

As there is no specific reference regarding the points about the tantra pitha, then we are simply left with the very hazy and vague notion that somewhere in the Ananda Marga archive this has been discussed. But that is not at all the way to write a book and cite “knowledge”.

It would be similar if someone wrote a book and stated that all the information in their book was taken from the US Library of Congress. No respectable or credible author or publisher would ever make such a claim. That type of book would be cleared from the shelf of every upstanding bookstore and library. The US Library of Congress contains 32 million cataloged books and other print materials in 470 languages and more than 61 million manuscripts etc. One cannot just make a generalized, blanket statement that the information in their book can be found in the Library of Congress. Rather they must cite the exact source: Title, author, page # etc.

Likewise, when writing a book about Baba and Ananda Marga, one cannot merely state the the information comes from the Ananda Marga archive. They must cite the source: name, book, tape #, date, place, year, discourse name, etc. None of this was given with respect to Devashish’s lengthy and faulty explanation of a tantra piit’ha. Just we are to understand that this came from the archive. This is the faulty idea he is imposing on the reader. No credible writer ever does this type of sloppy job.

Here is more about how Devashish created his book.

Devashish’s entire book is based primarily on “recorded interviews”. In the archive there are interviews or reminiscences of upwards of 10,000 margiis – most of which were recorded in Hindi and Bangla. So brother Devashish could not understand these interviews as he does not know Hindi and the Bengali was often in the local vernacular with lots of background noise. Because he himself did not have the ability to listen to the recordings, a third-party team hastily transcribed some or more of these interviews using short-hand and notations. In turn, they gave these notes and half-baked transcriptions to Devashish and from this faulty base he haphazardly wrote his book. None of his book is based on any original or authentic source or first-hand depiction thereof. Rather this information was handed down in a loose and sloppy fashion. That is why this book is filled with countless errors on each and every page. Literally, every page of the book is littered with some kind of dogma or mistake.

That explains why Devashish presents a half-drunken depiction of a tantra piit’ha in the notes section of his book. He blatantly confuses avidya tantra (black magic) with vidya tantra (dharma) and leads the reader far from the truth in his misrepresentation of Baba and AM ideals.

That is the tragedy and inherent flaw of this book. Really it needs to be set aside and redone properly.

Some emotional margiis may not like hearing all this but history will prove that his book is very sloppy. I am writing this so a new, enthusiastic writer should come forward and do a better job.

Note 4: ABOUT THE NA’THA TRADITION

Here is yet another flaw from the same section of the book.

The writer, Devashish, makes the claim that that, “The Nath tradition is Tantric in origin.” (p. 381)

Baba guides us however that the Nath cult is Buddhist in origin.

Baba says, “A new religious movement called the Na’tha Cult emerged during the transition from the Buddhist era to the Puranic era.” (Ananda Vacanamrtam – 11, “The Psychology Behind the Origin of Tantric Gods and Goddesses”)

Clearly then the Nath tradition stems from Buddhism, not tantra. Another clear demonstration of this is the the Nath cult engages in ear piercing just as the Buddhists do. Later on, Baba tells us that the Nath cult blends into Shaevism.

But again the flaw stands that Devashish proclaimed that the Nath cult was originally from tantra, when in fact Baba has given the mandate that it stemmed from Buddhism.

PRABHAT SAMGIITA

“Toma’ke buddhibale bolo ke va’ pa’re, Buddhi toma’r krpa’y sabe labe…” (P.S. 1028)

Purport:

Baba, no one can get You by the strength of their intellect. In the past, I wasted so much time depending on my little brain. I was foolishly thinking that with my intellect I will get everything. Though I tried hard, I failed desperately. At every step, I came to understand my ignorance and stupidity. That You cannot be found within the periphery of intellect.

Baba, in the past I adopted the path of hypocrisy and tried to hide my weakness through my tall talks. In that way, I plowed the way for my degeneration.

Baba, by Your grace, today samvit (spiritual awakening) has come. This much You graciously made me understand – that without Your causeless grace nothing can happen. And with Your causeless grace, even the impossible becomes possible.

Baba, I am humbly surrendering my everything at Your lotus feet…

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M.N. Roy was a Student of Baba

Date: Tue 13 Mar 2012 22:54:28
To: AM-GLOBAL
From: Lokesh J. Deva
Subject: M.N. Roy was a Student of Baba

Baba

== M.N. ROY WAS A STUDENT OF BABA ==

Note: As we all know Baba is the Taraka Brahma and His teachings are wholly unique, original and perfect for humanity. Lately there has been discussion on email wherein someone made the accusation that Baba’s teachings of neo-humanism were “borrowed” from M.N. Roy’s writings. Obviously this is wholly incorrect and what follows below is a string of emails that neatly portray this truth: That all Baba’s teachings are original and that M.N. Roy was in fact a student of Baba’s.

Namaskar.
The thread began when one person made the accusation:

“The original Prout policy borrowed from the Book “New Humanism” by M.N.Roy.”

The original response to the above accusation was forwarded to the net by Deveshji and that letter is appended below.

Clearly though the one who levied such an accusation suffers from serious doubt about Guru. Because when Baba is the Sadguru who can think that Baba took ideas from M.N. Roy.

Those who suffer from the psychic disease of shaunka (doubt) they doubt everything, even who is their own biological father. They are suspicious of their biological mother that she is telling a lie; such persons ask their mother to substantiate her claim about who is their father.

The matter is quite simple.

It is quite obvious that since His childhood Baba was living in Jamalpur and Bengal and long before the creation of AM people used to meet Him. Just because there was no AM does not mean that He did nothing. If anyone thinks like this they are naive. In that pre-AM period so many came for guidance, among them MN Roy and Subhash also came to Baba.

Sincerely,
Lokesh

Note 1: WHO IS MAKING THE FAULTY ACCUSATION

The one making the false accusation that Baba’s Prout teachings were borrowed or lifted from M.N. Roy is Dada Krstashivananda. Before saying more about this Dada, simply read Ac Bhaskarananda’s comments directly following.

HERE IS A VERY MEANINGFUL REPLY BY AC BHASKARANANDJI ON THIS TOPIC:

Dear Devesh,
Krtshivanand has gone out of mind and it is well known to margiis of Germany. He is also not a well versed person on Baba’s philosophy. MN Roy learnt from Baba but later distorted Baba’s Neo-Humanism in to Radical Humanism.

The theme of radical humanism is negative and that of NH is positive. According to radical humanism faith in God stops man’s effort of inquiry and so progress is also stopped. This argument is fallacious as it is faith that gives strength to inquire further. So there should not be any comparison with NH…

Bhaskarananda

HERE BELOW IS THE ORIGINAL REPLY TO DADA K THAT WAS FORWARDED BY DEVESHJI:

—–Original Message—–
Date: Tue, 28 Feb 2012 11:44:51 +0100
Subject: Reply to Krtashivananda dada- MN Roy matter- Please Do Read
From: Devesh Kumar
To: “dadakrta@t-online.de”

Baba
Namaskar,
There is a lot of misunderstanding surrounding MN Roy and Baba. Some very confused persons seem to think that Baba got His ideas from MN Roy, such as the idea of neo-humanism. But nothing could be further from the truth.

Early on, before the creation of AMPS, both MN Roy and Subhash Chandra Bose came to Baba for spiritual initiation and regularly thereafter. They became His disciples. And there are accounts from those very close to Baba during the Jamalpur years wherein Baba explains that He was teaching both Subhash Chandra Bose and MN Roy about neo-humanism.

Indeed the very senior margii Sushil Dharji presents a very key account. As many may know Sushil Dhar took dictation regularly from Baba for 10 years. Sushilji worked in the railway office and took 1 hour dictation from Baba during lunchtime and he would also work with Baba outside of their office hours as well. Sushilji took dictation for Ananda Sutram
and worked with Baba on the final edits of the notes to His DMC discourses that were printed in Subhasita Samgraha parts 1 – 8. Those early DMC discourses were not recorded – rather disciples would take notes and then those notes would be correlated and reviewed with Baba before publishing them.

And it is this same Sushil Dhar who recounts an important a key interaction with Baba about His time with MN Roy. And this shows that Baba was the teacher of MN Roy, not vice-versa.

As is commonly known, MN Roy published a famous book on humanism. And one time Sushil Jhar asked Baba about this. Sushil Dada was in the Jamalpur ashram taking dictation from Baba and Ramtanukji was also present.

Baba told him that soon He will give dictation on neo-humanism.

And Sushil ji asked Baba if that is different from MN Roy’s teachings humanism. Sushilji asked that because at the time he was reading MN Roy’s book.

Baba then recounted how He Himself told that topic of neo-humanism to MN Roy and that then there was no Prout so now there is a need to link neo-humanism with Prout.

Then Baba added, MN Roy could not keep connection. All this shows that Baba is the propounder of neo-humanism, not MN Roy.

Furthermore, in those earlier days two margiis – Ram Kumar and Vivekananda Singh would write and publish Baba’s ideas in their own pen names and print their writings in Ananda Doota and certain Bangla magazines. This sets the precedent that people were writing about Baba’s teachings in their own articles before Baba started writing and publishing His own AM books in His name. And indeed that is what MN Roy did. This also demonstrates that Baba was MN Roy’s teacher and not the
other way around.

Plus there are so many other points which prove that Baba is the real Propounder of neo-humanism and that His teachings are entirely original.

By this entire account, it is obvious that Dada K has no truth in what he said. All his points are off the mark and concocted. Anyone even a little familiar with AM ideals will understand this.

PRABHAT SAMGIITA

“E ga’n a’ma’r jiivaner a’nandadha’ra’…” (P.S. 4505)

Purport:

Baba, You are so gracious; Your divine song is the flow of my life. This song has been coming since eternity and will go on up to infinity. It is beginningless and endless. It goes on and on giving me strength to play my instrument – the ekta’ra’ [1]. Baba, by this song, my pin-pointed mind is moving from beginninglessness up to infinity after getting inspiration from You.

Baba, this very divine song will not bow down to any types of difficulties, obstacles or hindrances. This song does not hurt anyone’s mental feeling. This song loves everyone; it helps everyone. Indeed this song satiates the heart and has infinite inspiration. This song is so divinely intoxicated that the mind becomes one with that most beautiful Entity– Parama Purusa.

Baba, this song never surrenders at the alter of crudity & dogma. This song never praises mortal beings. It nevers bows down to superficial things or materialistic values. Just it moves ahead along the path of Your perfect ideology. This song is full of divine effulgence. This song only accepts that singular Polestar; it accepts only His greatness, His glory.

Baba, by Your grace, this divine song of Prabhat Samgiita is the ocean of bliss. It saturates my whole being with that blissful, divine flow…

END NOTES FOR PRABHAT SAMGIITA #4505:

[1] Ekta’ra’: Although it literally means a single string musical instrument, this term also symbolizes the grand idea how the sadhaka’s mind is one-pointed towards Ista – Baba. Indeed no other ideas are coming in the sadhaka’s mind. The devotee is completely focused on Baba’s thoughts & His ideation. Baba, is the goal of life. In this way the Ekta’ra’ term is moving.

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Baba Story: I am Not a Sinner

Date: Sun, 11 Mar 2012 19:23:43 -0700
To: am-global@earthlink.net
From: Paramatman Deva
Subject: Baba Story: I am Not a Sinner

Baba

== BABA STORY: I AM NOT A SINNER ==

Note: The following is the first-hand account of Shrii Sudarshan Rao, an important margii of South India.

Namaskar,
Baba graced me with the opportunity to have personal contact (PC). During PC, Baba pointed out my past sins and punished me on each account.

After that He blessed me and said, “From now onwards, look forward and forget about the past. Now you are pure.”

The next day I had a strong desire to go to Baba’s room and massage His feet. Those days, i.e. in the early 1960’s in Jamalpur, it was not difficult to get permission to enter Baba’s room. Family margiis had various opportunities, if one desired. I put forth my request to PA Dada and by Baba’s grace it was approved.

I entered Baba’s room and began massaging His feet. Then Baba started explaining about the different types of sinners: Patakii [sinner], atipatkiis [bad sinner] and mahapatakiis [worst sinner].

After telling about these three categories of sinners, Baba looked at me and asked, “Which category are you in?”

Instantaneously, at that very moment, one spontaneous idea sprouted in my mind. It was as if Baba was forcing the thought in my mind.

I replied, “Baba, I do not fall in any of these categories. I am not a sinner.”

Baba smiled and laughed. He appreciated the response and said, “Yes, you are right; you are not a sinner.”

That was eye-opening for me. Usually in life if people commit a sin – whether knowingly or unknowingly – they remember those misdeeds again and again. They cannot forget them. And that gives way to feelings of pain, shame and guilt. Indeed they feel guilty even after getting punished. But with Baba as the Guru it is not like that.

On the previous day Baba punished me and told me that, “From now onwards, look forward and forget about the past. Now you are pure.” And while this was all very new to me, internally I really did feel cleansed and pure. I understood that by coming in contact with Parama Purusa, one’s sins vanish.

Baba gave me a new vision: I had made mistakes, I underwent punishment for those sins, and now I am pure, by His grace. There were no lingering stains.

Parama Purusa is most gracious.

Namaskar,
Sudarshan

REFLECTION

In the above story told by Shrii Sudarshan Rao, there are some valuable lessons to keep in mind.

1. Sometime people think that they are a sinner. They feel their life is bound up in sin and there is no escape. This type of defective outlook is prevalent in the Semitic religions of the west. But in AM our view is totally different. Baba guides us that we should never think, “I am a sinner” rather one cultivate the idea that, “I am the blessed child of Parama Purusa.”

Baba says, “A man may always think: “I am a sinner, I am a sinner, I am a sinner.” If he feels like that, if he thinks like this, that “I am a sinner,” then actually one day he will become a sinner. Actually he is not a sinner, but if he thinks like this, that “I am a sinner, I am a sinner,” what will happen? – he will actually become a sinner, because it is the characteristic of the human mind that it takes the form of its object. So when a man thinks, “I am a sinner, I am a sinner, O Lord, I am a sinner, O Lord, I am a sinner,” then actually he will become a sinner. So such a psychology is fundamentally defective. You must never think that you are a sinner. You should think: “It may be a fact that I was a sinner in the past, but from this very moment I am on the lap of the Almighty Father; I cannot be a sinner, I am not a sinner. I am seated on the lap of my Supreme Father, I am not a sinner.”” (Ananda Vacanamrtam – 34, Be Free from All Complexes)

Baba says, “If you say, “I am a sinner, I am a sinner,” you will be a sinner. Even if you are not a sinner but you always think, “I am a sinner, I am a sinner, I am a sinner,” you will be a sinner because that sinning becomes your mental object. So you should never say, “I am a sinner, I am a sinner, I am a sinner.” You should say, “O Lord, I am your child, I am your son, I am your daughter. I have the birthright to sit on your lap. Please purify me.” This is the proper approach. This is the proper approach.” (Ananda Vacanamrtam – 12, Everything Comes from Something)

Indeed in multiples discourses Baba clearly guides us that we should never think of ourselves as sinners, rather we are the divine children of Parama Purusa.

2. Those unfortunate persons in the general society who cultivate this sinner’s psychology pollute their mind and degrade themselves.

Baba says, “And you know, if you always think, “I am a sinner, I am a sinner”, then actually you will become a sinner, if you are not already a sinner – because what a person thinks, he or she will become like that. If you always think, “I am a sinner, I am a sinner”, then actually you will become a sinner.” (Subhasita Samgraha – 12, The Noumenal Cause and the Personal God)

That is why Baba always reminds us that we should see always try to rectify ourselves and seek His grace.

Baba says, “So what are you to think? What are you to ideate upon? That is: “Oh Father, I am your loving child. I was a bit misguided, now please help me. I want to sit on your lap, I want to remain with you, I want to be an ideal boy, an ideal girl of yours, just help me. I am very weak and you are the strongest personality”, you should say like this.” (Subhasita Samgraha – 12, The Noumenal Cause and the Personal God)

3. Another key point in all of this is that if someone commits a wrong then they should not just arrogantly declare that they do not care or that it was not their fault. This type of hubris will make the situation worse and cause one to stray from the path. Humans make mistakes and we should be honest and humble in this regard. That is Baba’s teaching; we should always request His help in rectifying ourselves and receiving His grace.

4. In Prabhat Samgiita #737, the idea is expressed that:

Tumi eso eso more ghare baso
Sab kichu a’lokita kariya

O’ Lord please come and sit in my abode and make everything effulgent,
by Your divine touch. All the stains, dirt, sins will vanish.

Usually those who think that they are sinners do not want to go close to Parama Purusa because of their inferiority complex. They think, “How can I go to Him – to the Lord.” But AM philosophy teaches something else – all are encouraged to go close to Parama Purusa. By ideating on Him, by sheltering in Him, the stain and negative samskaras vanish and one’s existence becomes pure.

It is just like if you bring a lamp to the darkness or drag the darkness to the lamp; in either case the darkness vanishes. Likewise, in His presence the filth of sin gets wiped away.

Certain religions harp on this sinner’s psychology: I am sinner, I am sinner. They fundamentally believe that everyone is born in sin. The nucleus of their teaching is based on sin. That idea is faulty. In Ananda Marga we cultivate the notion that, “I am the blessed child of Parama Purusa.”

The central idea is that by ideating on Him the mind becomes totally pure – all the black marks vanish – and the sadhaka can march forward on the path of spirituality and reach unto Him, by His grace.

Namaskar,
Paramatman Deva

PRABHAT SAMGIITA

“Toma’ke cena’ na’hi ja’y…” (P.S. 2089)

Purport:

Baba, it is not possible to recognize You. When I think that I have recognized You, then my consciousness gets completely enveloped by the Cimmerian darkness.

Baba, Your divine Presence shifts from one extreme to the next. On the one side You are so tough and other times You are very soft and sweet. Baba, sometimes You are vehemently preaching Your sermons with the beating of the marching drum and blowing of the military trumpets; and on other occasions You are smiling sweetly and showering Your causeless grace with the flower pollen. Baba, such is Your beauty.

O’ Baba, in the end, in the lonely, isolated moment, I see that everything happens by Your grace. What You desire is what happens – that is the final truth.

O’ Parama Purusa Baba, in Your grand Kingdom, everything belongs to You. I cannot boast that anything is mine; indeed to think that something is mine is a crime. Because everything is created by You – this whole expressed universe is Your thought projection. Then how can I say that anything is mine.

Baba, only You are mine; everyone is Yours. Baba, everyone longs for Your karuna’ – divine compassion.

Baba, to recognize You is not possible without Your grace. Baba only with the showering of Your grace can one realise You – otherwise not. Baba please grace me…

***************************************
The Gospel of Neo-Humanism

Baba says, “Preach the theory of one spiritual inheritance– that every living being is the child of the Supreme Entity and that all the people of the world belong to the same family. This will have to be explained to all– that there will be a clash between different nations so long as the feeling of nationalism exists.” (PNS-4, p. 45)
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Why Not Baba’s Book

From: “Mohini Ghosh”
To: am-global@earthlink.net
Subject: Why Not Baba’s Book
Date: Fri, 17 Feb 2012 21:29:36 +0530

Baba

== WHY NOT ACCEPTED AS BABA’S BOOK ==

Namaskar,
One of the groups has always glorified the words Baba spoke in Bengali and printed them properly whereas what Baba spoke in Hindi they left lying in the dust.

When Baba spoke in Bengali about points of samaj then they always made sure that got published in Baba’s books such as Varna Vicitra and Shabda Cayanika and Prout in A Nutshell etc. But when Baba speaks in Hindi about other samajas and their histories etc, then those discourses they manipulate stating that Ac. Raghunath is the author of those talks.

By having the book appear in Raghunath’s name then people do not even know that this is Baba’s book. And that is what is discussed herein.

I am reminding us all of what was witnessed by thousands of margiis who personally attended those DMC’s during Baba’s northern India tour in the first few months of 1984. And several thousand more margiis are there who did not attend but heard about all of this.

Here then in story format I am sharing the details how Baba toured in 1984 but unfortunately the many discourses given on that lengthy tour never got printed in His name. Please read below.

BABA’S HISTORIC 1984 TOUR

Baba made an historic education tour in 1984 when He held more than one dozen DMC’s across northern India & the following is the story of that time.

When Baba did His grand tour and conducted so many DMC’s in Hindi speaking areas in 1984, Baba directly gave important guidelines to all the samaj secretaries from various samajas which He visited. Means it was an education tour and wherever He went all along the way Baba did field walks at so many temples, churches, forts, and old buildings. This was part of His pre-planned tour that during field walks He would visit so many historical and archeological sites. And always local margiis accompanied Baba on these walks and got the blessed opportunity to hear Baba talk about these places and much more.

Sure enough the DMC discourses and general darshans of this same 1984 tour which Baba delivered got printed in Subhasita Samgraha parts 16-17 and Ananda Vacanamrtam part 22, respectively. This was given. One other important point in all of this is that Acarya Raghunathji was assigned the specific duty of taking notes of all Baba’s talks during that 1984 tour.

So this type of program was going on during that historic tour because, after all, this was Baba’s usual way. Not just on this tour but throughout His life wherever Baba lived and wherever He visited always He told all the histories, stories, tales, factual analysis and so many things about the surrounding area wherever He was. And these things Baba told to the local Margiis and attending Acaryas – whoever was present. When living in Jamalpur, when touring Berlin Sector, when touring the Philippines, indeed all the time this was happening. So naturally also then on His grand 1984 tour of Hindi speaking areas Baba gave countless talks about the history and archeology of that area.

And as I say on His tour Baba visited many archeological buildings that were hundreds and even thousands of years old. Baba spent time at places that had a rich history of deep archeological importance such as temples, tombs, mosques, forts, monuments, historical buildings, etc. And Baba revealed a huge, never-before-known history during His tour which was noted down.

THE TRAGEDY

But the tragedy is that all those charming tales and hidden facts which Baba graciously revealed, all those things never got printed in Baba’s name. Never.

In contrast though, in the Prout books so many talks given on field walks related with Bengalistan have been added after 1990. So why did Bangalistan get the upper hand while all the talks from Baba’s tour of Hindi speaking areas get completely neglected. Why didn’t the Hindi area historical research and Baba’s other direct guidelines, why didn’t those get placed in book form in the name of Baba.

Because after all, on this long 1984 tour of 4 months penance, thousands and thousands of pages worth of Baba’s valuable teaching was given. Yet somehow it was deliberately left off the shelf of Baba’s library.

SPECIAL TWIST

Here then is the missing link: the answer why all those talks of Baba never got printed in His name.

For that historic 1984 tour, Baba gave the duty to Ac Raghunathji to collect and manage the note-taking and publication of those talks. So Ac Raghunathji organised all the talks given by Baba during the tour. This he did from 1984 up to 1993 and in his own way Ac Raghunathji was trying to get the Publications Department to print these things.

But Sarvatmananda pushed back and delayed the work. Sarvatmanandaji did not cancel the project completely. He did not throw it into the river; he is more crafty and cunning than that. Instead, he added one of his patented devious twists to the situation. Sarvatmanandaji demanded that the book be published, BUT in the name of Ac Raghunathji– not Baba.

WHY THE TWIST

So that was the nasty point. Reason being Dada Sarvatmanandaji wanted to undermine those things. Means he did not want to highlight anything other than Bengali culture so all Baba’s talks about Hindi speaking areas, he wanted to push them down into the mud. And what better way to effectively do this than to take away Baba’s name from those discourses and instead assign them to someone else– like Raghunathji.

Because whatever words come from Sadguru Baba, those words are treated as divine. Nobody can compare with BABA. So by manipulating the situation and instead crediting Ac Raghunathji and not Baba for giving all those talks, that was one way of undermining Baba’s words about those Hindi speaking samaj areas. And that is exactly what Dada Sarvatmanandji wanted to do. To crush the existence and push down the validity of Hindi speaking areas. And in fact he did like that.

Because the book of history did in fact get printed in Acarya Raghunathji’s name and still today it remains like that. About this book more I will tell below.

RAGHUNATHJI’S POSITION

First though, with regards to Acarya Raghunathji, all we can say is that his position was like one bootlicker that time. That was why he did not adequately oppose Sarvatmanandaji’s fraudulent scheme. And in the end Ac Raghunathji actually thought that this was alright. Because after all the book was put in his name and that way he got the credit and respect for that. So that was Ac Raghunathji’s way in all of this, and even when he was the organisational president still he did not come forward to correct this thing. That is the proof that he approved of the whole situation.

THEY ARE 100% BABA DISCOURSES

PROMOTED IN SOMEONE ELSE’S NAME

But truly speaking those are all Baba’s direct talks. And anyone who is at all familiar with Baba’s style of discourse will easily understand that all those words belong to our Revered Baba, and not to Ac Raghunathji. So it is a terrible wrongdoing that the book was done in a different way. It got titled as ‘P.R. Sarkar on History’ and the author’s name is there in bold print: Acarya Raghunath. That is the tragedy.

Because in this way, who can understand that this is actually Baba’s book? Nobody. Because the title of the book itself makes it look like Ac Raghunathji is writing about Shrii Sarkar’s ideas on history. When in actuality those are all Baba’s discourses.

Altogether Sarvatmanandaji has created a big mess in Baba’s scripture in order to prove Bengali superiority. And all along the present B group spokesman Kalyaneshvarananda was aware about the adulterations and distortions being done to Baba’s sacred discourses yet all the while he kept mum– and just allowed that injustice to pass before his eyes.

OUR DUTY

Now it is the duty of one and all to put forth the demand that all Baba’s discourses should be published in His own name and be included as part of Ananda Marga scripture.

Namaskar,
Mohini

Note 1: DADA KNEW IT WAS A DISTORTION

The discourses Baba gave during His 1984 never got printed in Baba’s own books. Instead Baba’s discourses got published under Ac. Raghunathji name in his book titled ‘Shri P.R. Sarkar on History’ by Ac. Raghunathji. This above email tells this wrongdoing, but here following B group spokesman exposes his own position. Since long he was aware about the distortion done to Baba’s discourses but never did he do anything to correct the matter.

B group spokesman Dada Kalyaneshvarananda once wrote:

“‘In His 1984 tour, he (Baba) spoke about different places and Raghunathjii noted it down and was later published [in Ac Raghunathjii’s own history book] as “Shri P.R. Sarkar on History.”

PRABHAT SAMGIITA

“A’lo eseche ghum bheungeche, phuler vane raun legeche…” (P.S. 2253)

Purport:

With the arrival of effulgence, all drowsiness & sleepiness have been vanquished. In the flower garden, new growth has come. The buds of those flowers which were in hibernation have now all bloomed. And they have filled the flowers with nectar; it is overflowing.

Each and everyone’s heart is vibrated with the new color. Each and every movement in life is vibrated in His flow. The air, the water, the earth, and the sky– everything is filled with His vibration and charm. The advent of the new dawn has come; now there will not be any more cries or laments due to the darkness. In everyone’s language and expression there will no longer be any bitterness – rather it will be saturated with sweetness and love. Love will be the source of all inspiration.

This entire transformation has all happened due to the causeless grace of Parama Purusa; He created this momentum and changed the whole vibration of this entire universe. He filled it with His own color. The new dawn has come and the drowsiness of staticity and dogma has disappeared. The sweetness and charm of spirituality has come…

***************************************
Best and Worst

Baba says, “Human beings come into this world and attend to so many duties…It is the sense of duty that makes a person great. Of all the bonds, the bond of duty is the strongest and the bond of moha [blind attachment or infatuation] is the worst. Humans will have to break the bonds of moha and increase the bonds of duty.” (NKS,’97 Edn, p.111)
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