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

Baba

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

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

== SIMPLE STORY, BUT DIFFICULT TO REALISE ==

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

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

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

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

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

MANGO GROVE STORY

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

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

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

DADAJI MISUNDERSTOOD THE STORY:

ATE MANGOES TO BECOME A BHAKTA, BUT JUST GOT DYSENTERY

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

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

Baba’s story is not to be taken literally.

NOT SO SIMPLE TO UNDERSTAND

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

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

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

PRACTICALLY APPLYING THE STORY TO SPIRITUAL LIFE

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

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

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

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

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

PRACTICALLY APPLYING THE STORY TO SPIRITUAL LIFE (CONT)

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

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

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

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

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

DEVOTION IS HIGHLY IMPORTANT AND LIFE IS VERY SHORT

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

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

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

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

MISUNDERSTANDING:

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

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

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

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

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

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

IMPRACTICAL JINANI & PRACTICAL BHAKTA

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

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

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

SUMMARY STATEMENT

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

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

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

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

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

TERMS:

SANSKRIT BHAKTI VS ENGLISH DEVOTION

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

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

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

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

BABA’S RELATED TEACHINGS

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

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

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

Namaskar,
Mahitosh

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

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

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

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

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

PRABHAT SAMGIITA

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

Purport:

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

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

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

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

Read Full Post »

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

Baba

== ANANDA MARGA IS COLOURFUL ==

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

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

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

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

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

A FEW PRACTICAL EXAMPLES

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

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

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

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

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

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

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

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

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

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

KAOSHIKII AND AVARTA KIIRTAN ALSO

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

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

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

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

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

PEOPLE HAVE COME INTO ANANDA MARGA FOR DIFFERENT REASONS

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

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

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

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

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

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

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

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

PEOPLE DO SADHANA FOR VARIOUS REASONS

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

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

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

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

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

TECHNICAL DESCRIPTIONS OF AVARTA KIIRTAN & KAOSHIKII

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

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

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

AVARTA KIIRTAN

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

KAOSHIKII

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

SIMPLE DEVOTIONAL APPROACH

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

BABA HAS GIVEN ANANDA MARGA FOR ALL

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

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

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

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

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

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

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

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

PROGENY OF PARAMA PURUŚA

“I have also said that sins are just like the dust that settles on our clothes. By shaking the clothing, the dust will vanish. This simple action can be done by everyone. Ananda Marga has clarified that human beings are the progeny of Parama Puruśa and are thus the objects of His love and affection. Whatever might be the nature of the sins they commit, they will never be deprived of His affection. Parama Puruśa may scold them, but He can never hate them. He will simply shake the dust off their clothes and take them onto His lap. So the most important thing is complete surrender. People should always remember that they are the progeny of Parama Puruśa. That is enough.” (9)

FORMATION OF UNIVERSAL HUMAN SOCIETY

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

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

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

ÁNANDA MÁRGA IS THAT PATH OF PROGRESS

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

WE WILL BIND EVERYBODY WITH THE THREAD OF LOVE

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

Namaskar,
in Him
Gaunga

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

Baba

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

Purport:

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

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

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

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

NOTE FOR PRABHAT SAMGIITA #3019:

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

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

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

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

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

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

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

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

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

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

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

(Ananda Vacanamrtam – 31, Devotees Moving around the Cosmic Nucleus)
**************************************

Read Full Post »

Date:Tue, 06 Mar 2012 15:24:08
From: Pradiip Deva
Subject: Why Some Do Not Feel Graced
To: am-global@earthlink.net

Baba

== WHY SOME DO NOT FEEL GRACED ==

~ PART 1 ~

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

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

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

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

BABA’S GRACE IS EVERYTHING

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

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

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

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

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

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

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

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

WHO SHOULD BE GIVEN CREDIT

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

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

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

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

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

Here is another way of thinking of things.

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

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

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

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

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES

Once upon a time there were two disciples of the Supreme Guru.

One of the disciples was very simple in nature and he readily accepted the fact that all the favourable developments in his life and all the successes in his life were due to Guru’s Grace – the grace of Parama Purusa. This was his regular way of thinking. And the more his mind thought like this, the closer he felt with Parama Purusa.

By that way each and every moment he would say, “O’ Lord You are the Great Doer behind my each and every action. You conceive of the work, You execute the work, and You are the One who makes that work successful. Everything sweet in my life – everything accomplished in my life – is a direct outcome of Your divine grace. That is why I always repeat Your divine name.”

So in that way, all day and all night long that simple disciple was forever involved in singing Kiirtan and repeating his Ista mantra and Guru mantra. And naturally that same disciple felt closer and closer to Parama Purusa – day by day.

The above disciple is a bhakta as he gives all credit to Parama Purusa and realises that Parama Purusa is gracious.

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES (Part II)

In stark contrast, the other disciple had a more jinani bent of mind. He was very proud of his own knowledge and capabilities, and accordingly he felt that whatever good things he had achieved in this life were a direct result of his own talents and his own efforts. This jinani was thinking that he himself was doing all the hard labour and that Parama Purusa is just keeping still – not doing anything.

This mentality is the notorious umbrella of vanity. When any simple or hard work is accomplished then that work can be viewed in two distinctly different ways. One may think that it is His grace or one may think that ‘I did this work’. By this way one either goes closer to or farther from Parama Purusa. If one thinks that ‘I did this work’ then that is the umbrella of vanity and that pushes the person away from Parama Purusa. So this umbrella of vanity brings degeneration.

Let us always remember that Parama Purusa is equally gracious on everyone – whether one understands this or not.

So when it came time to explain his own achievement, then this jinani always harboured the idea that it was all due to his own hard work and perseverance. This was his inner feeling. That was how he explained his own successes in life. And he felt that nobody worked as hard as he did.

But when he saw anyone else getting any type of success in life, then out of extreme jealously and with his skewed intellectual understanding, that jinani would proclaim:

‘This person has no talent or ability, he cannot do anything, so it stands to reason that his success is only due to the grace of Parama Purusa. But in my life it is not like that; in my life I have worked hard to achieve everything I have gotten’.

This was the extreme type of vanity that clouded the jinani’s mind.

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES (Part III)

In that case how was it possible for the jinani to develop a sweet feeling towards Parama Purusa. Unfortunately it was not. This very crude outlook – this type of umbrella of vanity – totally hindered his own ability to cultivate an intimate and devotional relation with Parama Purusa.

That is why this jinani would often proclaim, ‘I do not feel the grace of Parama Purusa – where is it, I do not feel it’. And when any problem would appear in his life then he would automatically start blaming Parama Purusa for placing this obstacle on his pathway. This was the unfortunate and low-minded perspective of that jinani.

Whereas the more simple devotee’s outlook was the exact opposite. This simple sadhaka attributed all good tidings as being a direct result of the fathomless grace of Parama Purusa. And he felt that if any problem ever came in his life then surely Parama Purusa is there to solve it. This was the natural feeling in his mind. And by thinking like this and by realising this divine and universal truth that Parama Purusa is always gracing and saving him, this simple devotee naturally began to feel a closer and more sentimental link with Parama Purusa.

BEGGAR EXAMPLE

At this point, still a few may be wondering how it is possible to develop a more intimate relation with Parama Purusa merely by thinking that everything is due to His grace. Some may be wondering how this works. Perhaps we can look at it this way.

Suppose one beggar arrives at the door of one householder. Upon seeing this ravenous beggar, the householder graciously feeds the beggar a variety of tasty and sumptuous dishes on and on until finally the hungry beggar has eaten up to his heart’s content.

Thereafter if the beggar has a sense of gratitude and thinks that he was fed due to the kindness and generosity of that particular householder, then naturally the beggar will develop a sweet feeling in his heart for that householder. And he will walk around town telling to one and all how that householder lovingly prepared so many tasty dishes to satisfy his hunger until finally he felt totally satiated. In this way that beggar will sing the good deeds of that householder. And he will automatically feel a close connection with that gracious householder.

In contrast, if the beggar feels that he got that tasty food only because he walked many miles to the householder’s residence. And if the beggar thinks that he got the meal only due to his own efforts, then he will not feel an iota of gratitude toward the householder. Rather he will contemptuously tell that the householder did not provide me with the food that I really wanted. And the beggar will complain that for dessert the householder only gave me 1 KG of rasagolla and I wanted 2 KG. In this way the beggar will remain totally dissatisfied and completely furious with that householder.

In reality, the householder gave the very food that he himself was going to eat and he gave the sweets that he usually reserves for special guests. But if in the street one tells that beggar that the householder feed you well, the beggar will be dissatisfied thinking that I should have gotten more.

In that case in the beggar’s mind there will not be any sweet feeling towards the householder – rather in that circumstance the relation between them will seem cold and distant. The beggar will even feel angry and inimical towards that kind householder.

LIKEWISE WITH PARAMA PURUSA…

Likewise with Parama Purusa, each and every sadhaka should think & cultivate the idea in his mind that all the joys and all the smiles in his life are due to His supreme grace.

And this is not just the world of make believe, this is the grand reality of this divine universe. Because Parama Purusa really does do everything. Everything is due to His grace and He is in controller of everything going on in this vast universe.

So believing everything to be a result of His cosmic grace is not just one’s own mental fabrication or one’s own imagination, this is indeed the grand truth of this created universe: He is the one doing everything. All credit and glory goes to Him.

By realising this truth, automatically that sadhaka will feel more love and affection for Parama Purusa. One will feel a deep sense of eternal gratitude towards Him. In that ideal psychic environment, a close and intimate relation with surely blossom between the bhakta and Parama Purusa. Then one will feel His grace, always.

WHAT VAIN JINANIS DO

But if out of one’s own silly vanity any jinani fails to recognise this divine truth, then in their own mental laboratory they will build up their own superiority complex and think that all good things are due to their own greatness. Because of this vain and self-centered approach, mentally such jinanis remain far away from Parama Purusa and they cannot make that sweet relation with Him. And step by step this feeling of isolation permeates each and every aspect of their life until finally their whole existence is sunk in woe and frustration. Such persons never feel His grace.

HUMAN DESIRE AND LONGING

Ultimately human beings want someone who is very close – someone who will be their grand companion each and every moment in life. Human beings want that type of intimate relation and eternal Friend. And such a companion, such a relation, such a Friend, can only be Parama Purusa – not any human being.

So if in their life anyone has been blessed to have that type of close link with Parama Purusa then in their life there will always be a sweet flow of love and devotion and they will always feel happy, content, and internally satisfied. Because their life is drenched in His divine love and they feel His grace working each and every moment.

UNFORTUNATE UMBRELLA OF VANITY

But if due to their own unit ego and vanity anyone is unable to cultivate a sweet feeling with that most loving and divine Entity, then that type of jinani will always feel sad, lonely, and depressed. Their life will always feel empty. And the root cause behind it all is that unfortunate umbrella of vanity – not realising that He is the real Doer.

Here below Baba describes this situation.

Baba says, “He has got equal love for each and every creature of this universe, for all animate and inanimate objects. His krpa’ and His compassion is being equally showered upon each and every individual, upon each and every object. He bestows His compassion equally on each and every object. Equally on pa’piis [sinners] and pun’yava’nas [the virtuous].”

“But common people do not feel it, they do not feel that they are getting His krpa’. Why do they not feel it? That krpa’, that water of compassion, is being showered on each and every creature equally, but ordinary people do not feel that they are being drenched by those sacred waters. Why? Because they are holding the umbrella of vanity over their heads, that’s why they are not being drenched.”

“And what is sa’dhana’? You will have to remove that umbrella from above your head and get yourself drenched by the sacred water. You will have to remove that umbrella of vanity…and get yourself drenched by that water; and then you will feel that you are being graced by Him. This is what is called krpa’. Krpa’ is there, but you will have to come to feel it by your sa’dhana’. And when you will remove that umbrella, you will get proper direction, and then you will be guided by hla’dinii shakti, by Ra’dhika’ shakti. Here you will come in contact with His nu’pura dhvani [Divine Sound].” (Ananda Vacanamrtam – 33, ‘Brahmacakra’)

SADHANA AND HIS GRACE REMOVES THE UMBRELLA,

OTHERWISE…

Thus as Baba guides us in His above teaching, the devotional cult of sadhana enables one to feel the sweet presence of His divine grace. Because when one does sadhana then naturally the mind becomes soft, serene, and peaceful. And in that way, the sadhaka instinctively feels that everything is due to the divine grace of Parama Purusa.

However, without that, without the practice of sadhana, such jinanis just develop a gross superiority complex and in their mind vanity is the dominant factor. In which case they go on harbouring the idea that they themselves are the only doer in this universe. And they give all credit unto themselves.

And giving credit to oneself instead of Parama Purusa is the umbrella of vanity.

When one recognises that Parama Purusa is doing then that is devotion.

By holding such an unfortunate umbrella of vanity over their head, these jinanis remain far, far away from the charming and loving presence of Parama Purusa – they do not feel the continuous flow of His sweet grace. This is their unfortunate state – all because of the umbrella of vanity.

SELF-INQUIRY

If you do not feel graced then look in the depths of your heart. Think: In your life do you feel that everything is done by Parama Purusa, or do you feel that you are doing everything and people should appreciate your efforts. Therein lies the answer. This is an internal topic – as one thinks that is how the mind works. And that is why one will feel His grace, or not.

BABA’S BLESSING

By His infinite mercy and compassion may we all develop that intimate link with Parama Purusa and thereby swim in the devotional waters of His sweet grace.

Baba says, “When you are enjoying the Grace, what will happen? The radius will be shortened, and in this very life you will become one with your Goal, your Nucleus. This Nucleus knows no artificial barrier, nor isms, countries or philosophies. This Nucleus knows that the moving entities are My children – they want to come and sit on My lap.” (Ananda Vacanamrtam – 12, ‘The Only Cult’)

Namskar,
Pradiip

Note 1: PROBLEM OF VANITY

Here Baba describes how vanity affects people.

Baba says, “‘I did this, I did that – I built this road when I was a minister I constructed this bridge when I was in the Public Works Department’ – this is how people become mad for their little ‘I’.” (Ananda Marga Ideology and Way of Life-11)

Thus when people suffer from this type of vanity it is impossible to develop an intimate and sweet relation with Parama Purusa. Because when they get any success then they proudly think that they are doing everything and that Parama Purusa is not doing anything. And when anything bad occurs then those same jinanis vehemently blame Parama Purusa for causing such a disaster. By this type of demented outlook, ultimately such jinanis create an inimical relation with Parama Purusa. By this way any balanced person can see how vanity is a huge hindrance on the path of spirituality.

Note 2: MORE ABOUT THE UMBRELLA OF VANITY

Here Baba explains more how due to their vanity jinanis feel that only others get His divine grace – but not themselves.

Baba says, “Now, you can say, ‘This gentleman has got the grace of the Supreme and I do not get the grace. What am I to do?’ No, He is omnipotent, omniscient, and all-loving. His grace is for all without any exception. But because of your individual vanity, you do not realize it.”

“Suppose there is a heavy rain of His grace. If you hold an umbrella of vanity over your head, you will not get drenched with the rain. So, if you remove the umbrella of vanity from your head, you will be drenched with His grace.” (17 August 1979 DMC, Taipei)

The only solution for such jinanis is to remove their unfortunate umbrella then only will they get relief and mental peace – otherwise their life will pass in frustration.

Note 3: OUR ETERNAL FRIEND AND HIS EVER-FLOWING GRACE

Baba says, “He constantly showers His grace without reservation even on those persons who make no effort for salvation and who gradually degrade themselves. Even though you calumniate Brahma and deny His existence, yet He will not be displeased with you. He will not thrust you on the path of destruction. His imposing countenance of forgiveness will for ever remain, and He will forever go on directing you to the ways of salvation. Who else is your genuine friend and compassionate companion?” (Subhasita Samgraha – 1, ‘Brahma Krpa Hi Kevalam’)

PRABHAT SAMGIITA

“Kabhu shuye base kakhano da’nr’iye upal kur’iye bhariyechi ghar…” (P.S. 2826)

Purport:

Baba, O’ Parama Purusa, You are my Goal, You are my everything, but thus far I have wasted my life: Sometimes lying in lethargy, and sometimes sitting idle, and sometimes standing still, and sometimes collecting pebbles [1]. I have just filled my house – my life – with useless things. I have passed my days filling my life with so many crude activities and mundane objects. Holding onto the bank of the river of life, I did not try to search out its destination – the Great Ocean, i.e. Parama Purusa. O’ Divine One, because I was so plunged in mundane attachments I did not even try to look into the deeper aspects of the life: From where I have come, what is my Goal, where do I have to go, what is my destination etc. Because I was so immersed in the fleeting pleasures of this crude world, these meaningful queries did not arise in my mind. O’ Parama Purusa, like this my days passed without You.

Baba, O’ Gracious One, due to the negative attraction of avidya maya, my entire life is moving in a tamasik way. Because of the high tide of staticity, the river of my life is flowing in the reverse direction – away from You, the Parama Purusa. O’ My Dearmost, my mind is now aware that the high tide of avidya maya has come. By Your grace I realise now that I am swayed by and in the grip of avidya maya; I am aware that I am unable to move towards that Great Ocean – towards You. Baba, all this time I did not even get the opportunity to know whether the ocean is far or near. Due to the onslaught of staticity, I never even tried to discover whether Parama Purusa is close or distant. I never looked in Your divine direction due to the upsurge of avidya maya.

Baba, today by Your magnificent grace, with the divine pull of the low tide, the thought of the ocean – the thought of You – has appeared in my mind. It is Your grace. O’ my Lord, due to the attraction of the Great, all the negative allurements of avidya maya have faded from my mind. No longer am I caught up in and attracted by those crude things. O’ most Benevolent One, after forgetting the attraction of friend and foe, now by Your divine grace the sincere longing has awakened in my mind to merge into that Divine Entity – into You. O’ my Lord, by Your grace You have brought me onto the path of sadhana and by Your mercy I moving towards Your divine Self.

Baba, O’ Parama Purusa, please be gracious and make my life successful by keeping me under Your shelter always…

END NOTES FOR PS #2826:

[1] Collecting Pebbles: This refers to running after and gathering wealth, money, name, fame and post. Collecting pebbles means passing one’s days in involved in all those fleeting, temporary allurements that have no lasting or spiritual value. When one expends their life in this way by chasing after fancy garments, lustful ways, or other worldly attractions, then they have wasted their time on this earth. They were just collecting pebbles and did not realise their true purpose of their birth, i.e. spiritual attainment and selfless service.

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Date: Sat, 01 Oct 2011 06:19:28 -0000
To: am-global@earthlink.net
From: “Amriteshwar Deva”
Subject: Should We Translate This?

Baba

“Ka’lo jetha’y a’loy meshe, sa’t sa’gar pa’re…” (1867)

Purport:

Baba, after crossing the seven oceans there is a land where the blackness and effulgence meet: the world of immortality, i.e. satyaloka. O’ my dearmost, by Your grace I will get You there– at that effulgent tangential point.* Baba, Your and my intimate closeness has been going on since eternity. It is beyond the relative factors of time, space, and person. Baba, our relation knows no limitations. In the beginning we were one; during my entire movement through saincara and pratisaincara our unifying link has remained. Baba, today I feel Your love in my heart; in the past also I felt that love; and by Your grace in the future our love will remain. Baba, You alone are my eternal Companion. Everything else in this mobile universe comes and goes. Under the ignorance of avidya maya I foolishly depend on worldly things– thinking
those things will be with me up to eternity. Baba, by Your grace when awareness comes, then I understand that everything in this expressed world is ephemeral, except You– Parama Purusa. Baba, even the vast, boundless ocean of avidya maya cannot create obstacles in our relation. Baba, between You and me there is a strong attraction. You are pulling me with Your infinite love.

Whatever obstacles come along the way will be smashed. Our love will go on and on and I will become one with You by Your grace. Baba, in the past I misunderstood everything and I got captivated by my blind attachments. I temporarily lost the path of divinity and got caught in the net of avidya maya. That was my darkest hour. But now, by Your grace, I realise that I was Yours then and that still today I am Yours. So many lifetimes have passed and by Your grace I remain under Your shelter. Today, I keep Your sweet memory in my heart. My each and every thing is for You. Baba, by saturating me in Your love, make me Yours. Sometimes my mind gets attracted by the worldly colours, and I get attached with those transient things. Baba, please shower Your causeless grace. Please love me so much that Your love dominates my entire existence; then, by Your grace, I will not get attracted by anything else. Baba, please colour me by spreading the love of Your heart– Your divine love. O’ my dearmost, reside eternally in my heart as my most loving One.

ASTERISK NOTES (*):

*Ka’lo…a’loktiire = These are the opening and closing Bengali words of the first paragraph of the above song (#1867). This entire first stanza carries a deep philosophical meaning and is characterized by this below explanation and quotes.

The basic idea is that beyond the multifarious expressions of this mundane existence there is a heavenly abode. By the path of sadhana one can cross the darkness of the unit mind and reach up to that divine threshold– the abode of Parama Purusa. Baba, being the Taraka Brahma reamins eternally in that divine stance.

These following quotes lead in that direction and provide insight into the deeply philosophical meaning of the first stanza of the above Prabhat Samgiita.

Baba says, “Satyaloka or the Abode of Truth is the ultimate state, of the highest state of tranquillity (supramental state of witness-ship beyond the scope-of the mind). In philosophical language it is called Brahmaloka or the abode of Brahma.” (AMIWL-5)

Baba says, “And when the sa’dhakas transcend the illusory bondage of their buddhitattva — existential “I”– and race towards the ultimate reality unhindered by any reflection on the mental plate, their intellects and indeed their whole identities merge in Consciousness in its pure form. That unreflected A’tman is alone called the pure Nirgun’a. This state is the unchallengeable position in satyaloka – this state is Consciousness itself.” (AMIWL-5)

Baba says, “In this sadhana of stabilising the citta the meaning of progress is to gradually cleanse every kos’a of its impurities. When ka’mamaya kos’a is stabilized, the citta will follow the dictates of the manomaya kos’a and will not be swayed by the lower propensities, by sensual proclivities. Then again, when manomaya kos’a becomes tranquil the citta will be free from the influence of kamamaya kos’a. It will then merge its own entity in the atima’nasa kos’a – the supramental mind. In other words, it will exhaust the remaining sam’ska’ras. It cannot perform any original action (pratyayamu’laka) without citta-suddhi, (mental purification) because these non-original actions keep the lower kos’as active. Thus one must continue with sa’dhana’ ceaselessly with a view to gradually establishing harmony and equilibrium in the kos’as one after another. The moment the indistinct sensibility of the hiran’maya kos’a (subtle causal mind) is free of the least vestige of impurity, the sa’dhaka shines with the dazzling radiance of the Satyaloka. That is an auspicious moment for a sa’dhaka as it is unification between A’tman and Parama´tman.” (AMIWL-5)

Baba says, “The perfect sa’dhana’ is the sustained effort to completely identify every kos’a with the inner self, thus the more sa’dhakas progress on the path of sa’dhana’, the more their cakras and propensities (vrttis) are gradually controlled by the higher and higher kos’as. But the sa’dhakas must not stop here. At the final stage of their sa’dhana’ even the stance of a’jina cakra, even their entire mind entity – has to be taken to a higher state of existence, the Brahmaloka, and merged in the Purus’a Bha’va or Cognitive Bearing. It is in the Sahasra’ra Cakra (pineal plexus) that sa’dhakas establish themselves in the true blissful state and transcend the bondages of pleasure and pain. That state is the ultimate state of attainment for microcosms, it is the original stance of Brahma. There exists neither you nor He, the two become One. It is by means of sa’dhana’ that this supreme rank is attainable. So you see, the destiny of human beings is in their own hands. You are certainly capable of controlling yourself. Here “yourself” means your propensities – the demons within you.” (AMIWL-5)

== SHOULD WE TRANSLATE THIS? ==

Namaskar,
Just as the lines and phrases in the above Prabhat Samgiita contains unique philosophical and devotional meaning. Similarly there are various terms employed throughout His collection of Prabhat Samgiita which are more than mere literary forms. This following letter reviews the meaning of the name ‘Ajana Pathik’ and discusses whether it should be translated or not.

CALLING HIM

One of the greatest things in the life each and every devotee is to have the opportunity to call the Lord. As we know Baba the Parama Purusa has multiple names, yet it appears that a few jinanis are confused about how to treat these beautiful appellations of Baba. Kindly read the following and share your own thoughts as well.

OUR HOLY BABA NAM KEVALAM MANTRA

IS NEVER TRANSLATED AND SUNG

As each and every margii has the feeling in their heart, our Beloved Baba, the divine Entity for whom we have full adoration and love, is our be-all and end-all of life. He is our Ista and with great reverence we chant His name in our Baba Nam Kevalam kiirtan.

But we never attempt to literally translate each term of that kiirtan and sing the translated version as: ‘father name only’, instead of Baba Nam Kevalam. Means no one sings it as: ‘father name only’. Because the words Baba-Nam-Kevalam carry a special meaning in our heart, and to sing ‘father-name-only’ does not reflect that same inner feeling. So we do
not do like this.

Because while chanting Baba Nam Kevalam then deep inside the idea is there that in our hearts we are calling Baba.

THEY STARTED TRANSLATING “AJANA PATHIK”

Unfortunately certain jinanis have chosen to translate one of the revered names of Baba. Means a few jinanis literally translate ‘Ajana Pathik’ to ‘unknown traveler’– when any true devotee knows that the term ‘unknown traveler does not at all carry the inner beauty and meaning of the name: ‘Ajana Pathik’.

WHAT DOES THE FUTURE HOLD

Then who knows what these jinanis will do next. Tomorrow they might literally translate our ‘Baba Nam Kevalam’ kiirtan to ‘father name only’. Or in their confusion they might translate His name ‘Shrii Shrii Anandamurtiji’ as ‘charm charm bliss embodiment’. Of course devotees will never do like this because we feel more close to Him by saying Shrii Shrii Anandamurtiji. The problem is however that a few of these jinanis are likely to do anything, since already they have literally translated the beautiful name ‘Ajana Pathik’ into the term ‘unknown traveler’.

PROPER NOUNS ARE NEVER TRANSLATED

The general rule and ethic is that nobody likes to literally translate anything which is the proper noun of any person or place. Because then all types of confusions can come. For example if we literally examine the name ‘Washington DC’, then in their foolishness someone could change that into ‘washing’ + ‘ton’. Literally meaning ‘cleaning’ + ‘tons’, meaning ‘the city where a huge piles of laundry is done’.

So no sane person does like this.

Similarly no one literally translated ‘Bombay’ to ‘Bomb’ + ‘ay’, meaning ‘the place where explosive bombs are manufactured’. Likewise no one literally translates ‘New York’ as ‘Fresh York’.

The overall notion is that literally translating names or proper nouns does not work.

WHAT HAPPENED WITH THE TERM ‘AJANA PATHIK’

The divine name ‘Ajana Pathik’ denotes one of Baba’s special attributions, but those jinanis do not have any sense so they do crazy types of things like literally translating that term.

Yet we should not allow anything to occur which goes even one iota against the spirit of Ista or reverence to Guru. So those jinanis who are incapable to think in the proper direction should not touch this delicate type of work of translating Prabhat Samgiita, otherwise they will prove their impotence and futility each and every step along the
way. And ultimately they will create a mess.

And that is what they have done here. In Prabhat Samgiita number 227 these jinanis have translated the line ‘Ajana Pathik ek eseche’ as ‘the unknown traveler has come’. But their chosen term ‘unknown traveler’ is just related with tourism. It does not have any devotional value.

ONE POSSIBLE SOLUTION

Instead in the translation we should keep the line as ‘Ajana Pathik has come’, and mark it with an asterisk note which carefully explains that the beautiful term Ajana Pathik is one of the names of Parama Purusa and that it denotes one of His special attributions.

So the best way is to write it as ‘The Ajana Pathik has come’. And then by the asterisk note readers will easily understand that in this instance Baba wants to be called Ajana Pathik. And so we will call Him that way then in the back of our minds we will devotionally remember that:

The term Ajana Pathik means ‘The Divine Entity Parama Purusa Who moves around this entire universe and Who resides everywhere and knows everything, and irrespective of where one goes He remains along with you’.

That is one of His many unique attributions and that is the specialty of the name ‘Ajana Pathik’. Means the name ‘Ajana Pathik’ denotes this special quality.

Hence if in translation one jinani just omits the term Ajana Pathik and instead literally writes ‘unknown traveler’, then this does not at all carry the special meaning or inner beauty of the term. And ultimately anyone reading that (mis)translation will not be able know what Parama Purusa really wants to say in His song.

BABA’S BLESSING

By Baba’s grace in our devotional life we should move ahead according to His direction then we are sure to reach our cherished Goal.

Baba says, “Success is yours for the asking. Go on making the correct effort.” (AV-23, p.129)

Namsakar,
Amriteshwar

Note: MORE ABOUT THE MEANING OF AJANA PATHIK

Aja’na’ Pathik = The inner sense is that Parama Purusa is always moving throughout this vast cosmos and by His special grace He is constantly present with everyone all the time. He is in the Cosmic Nucleus yet at the same time through His ota and prota yoga He is everywhere– carefully watching & lovingly guiding everyone. This unique aspect of His grand Personality is treated as Aja’na’ Pathik. Because He is constantly traveling yet present everywhere. He is in the nucleus as well as throughout this entire expressed universe.

As the Ajana Pathik, Parama Purusa Baba moves and moves and moves. Thus in their devotional approach devotees feel that wherever they go then the Divine Aja’na’ Pathik will always be there to shower His blessing. By His grace, devotees can always get His intimate company & companionship. With this devotional link, by His grace sadhakas understand that Parama Purusa is present everywhere, yet side by side He travels on and on throughout this entire cosmos. Thus He is Aja’na’ Pathik.

Overall the name Aja’na’ Pathik has one special and unique meaning that goes far beyond its literal translation. And in our hearts we A’nanda Ma’rgiis know and feel that Baba is that Aja’na’ Pathik. Indeed in His discourses, in Dharma Samiiksa, and in reporting, in DMC, and in numerous ways Baba has revealed this very fact that He is ever-present and always along with us. Hence He is always moving and wherever we go then He will also be there. Parama Purusa has infinite attributions and one of them is this special quality where He always remains along with us wherever we are in this vast universe. In this way He is known as — Aja’na’ Pathik.

Note: All family members should kindly write in with their thoughts and suggestions. By collective sharing we will surely comes up with the best way to move ahead and serve Baba & His creation.

***************************************
Negative Teaching Makes People Cowards

Baba says, “Starving people…basing their lives’ ideals on the wrong
religious concept and philosophy throughout their genealogical
traditions they come to regard their own miserable circumstances as the
God ordained destiny. If, in those days they had a high-spirited leader,
if they had heard his fiery speeches, or could get a proper lead and
guidance, they would perhaps have made a concerted assault on the then
social structure.” (HS-1, p.76)
***************************************

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To: AM-GLOBAL
Date: Tue, 6 Sep 2011 20:44:57 -0000
From: NJK Majumdar
Subject: Myths of Jinanis About AM Discourses

Baba

== MYTHS OF JINANIS ABOUT AM DISCOURSES ==

Namaskar,
These days there are a few prevalent myths surrounding the printing and misprinting of Baba’s discourses. Generally, such myths are started by certain jinanis who have their own self-serving agenda in mind.

Such incidents happened in the past also in all the major religions– causing them to become steeped in dogma. Priests, monks, dalai lamas, and various other religious heads committed such wrong doings– leading the followers astray. Our Marga should not fall prey to this type of debacle as well.

Thus, as a Marga community, step by step, all these myths & falsehoods about the (mis)printing of our AM scriptures shall be addressed and clarified so we can fulfill our blessed duty of properly preserving all of Baba’s divine discourses. That will be the only way to ensure His dharmic guidelines live on and on.

MYTH #1:

BABA DID NOT WANT RECORDED DISCOURSES PRINTED IN FULL

Some fateful jinanis are putting forth the false notion that not all of Baba’s words are meant to be printed, even if the discourse was recorded in full. This is one common excuse they are giving to justify why the printed discourses do not match the original cassette. They even say that Baba Himself would edit those recorded discourses and select what should be printed. But it is not at all like that.

When Baba Himself ordered or allowed for the discourse to be recorded– as was the case with the annual DMC discourses printed in Subhsita Samgraha and the general darshans printed in Ananda Vacanamrtam etc– then His wish was for each and every word to be made public and put in printed form. What He spoke on those occasions was for one and all, to be saved and preserved for the whole humanity.

Proof being that He would scold and punish the various Dadas if His recorded discourses were not quickly being printed. Their job was to immediately transcribe and print those talks– or face severe punishment. Baba was quite adamant and serious on this point.

Plus, in those open-aired venues like DMC etc, Baba was projecting His voice through loudspeakers for everyone to hear– even those who could not get a gate pass for the event. Baba had the loudspeakers set-up that even those in the street could listen. And those days people were curious about what Baba was saying because AM was very controversial, so people wanted to know what the Marga Guru was telling. Plus the CBI and local police were present recording every word also. And Baba had full knowledge about this.

Here the point is that those open-aired discourses where Baba was granting permission or ordering for the discourse to be recorded, then it is quite obvious that He wanted each and every word properly preserved. It was not that various paragraphs or words He was going to later delete, after so many people in the audience had already recorded their own personal copy of what He spoke.

Plus in the case of the recorded Hindi discourse ‘Sambhuti & Mahasambhuti’, Baba is telling on the cassette itself that He gave this same discourse a few days ago but since it could not get recorded properly He was going to address the matter again so that it should be recorded in full.

Hence, there are so many indicators, points of logic, and proofs that all point to the fact that if Baba allowed or ordered for a discourse to be recorded ahead of time, then it was certain that He intended for every word to be published.

About this there should not be any question or misunderstanding. Thus in all these cases, the printed discourse should match the original audio recording– word for word.

WHY THEY DO LIKE THIS

Unfortunately, nowadays various jinanis put forth the convoluted and loose reply that not all the words and sentences which Baba recorded in those discourses should be printed.

In general they say this for three reasons:

(1) Because these days many are listening to Baba’s original audio recordings and realising that the printed version often does not match up at all. So various senior jinanis and top Dadas tell ‘not all of Baba’s words were supposed to get printed’. And they say like this because they do not like to admit their mistake and error prone ways. So telling that ‘not all the words and paragraphs were meant to be printed’ is just their silly alibi nothing more, in order to cover up their wrongdoing.

(2) The second reason they tell like that is because since 1990 they wanted to print the books quickly in order to promoted sales and make money. For that end, any sloppy or error-filled rendition of the discourse was accepted. The basic trend was just to print it fast, irregardless of the accuracy and quality, in order to make a buck– in order to earn a dollar.

(3) And the third major reason why some top Dadas and jinanis are telling that ‘Baba did not want every recorded word printed’ is because they want to be able to control the situation and print or not print what best suits their interest. But this way they could and can best manipulate things for their own agenda. This has come up in any number of ways.

That is why they deleted lines such as where Baba tells that ‘The yoga philosophy was first propounded by Ananda Marga’. Specifically, in His morning general darshan delivered in English on 26 September 1979 in Caracas, Venezuela, Baba clearly says this, but later on when this discourse, ‘Be Free From All Complexes’, was printed in the book Ananda Vacanamrtam part 34, that very special sentence was not printed. If you check on page 79 you will see that it is missing. For reasons best known to them, this line was carefully deleted from the printed discourse.

So these above are the three major reasons why jinanis like to justify that not all Baba’s recorded words should be published or printed. But none should be tricked or duped by that false logic.

CAUGHT IN THEIR OWN WEB OF HYPOCRISY

In their heart of hearts, such jinanis know that the only way to make Baba’s discourses truly proper is to have them mirror exactly the recorded discourse. This they know well and understand. That is why the Bengali version of Namami Krsnasundaram has been printed three times. Each time it more closely resembles Baba’s original recording. And the last Bengali edition of this book was published after 1990 and it is nearly perfect in its rendition of Baba’s historic discourses about Lord Krsna and His teachings.

So when those jinanis like to make something proper they follow the approach of printing all of Baba’s recorded words, yet at the same time they also like to keep the phrase– ‘not all His recorded words should be printed’– in their pocket to use when they like, either to hide their laziness or selfishness.

Thus by this example of the Bengali version of Namami Krsnasundaram, such fateful jinanis are caught in their own net of hypocrisy. They know all the words should be printed and they follow this on some occasions yet also they like the ‘freedom’ of telling, not all recorded words should be printed. This is a clear-cut case of hypocrisy and selfish convenience.

WHEN BABA’S WORDS WERE NOT MEANT TO BE PRINTED AS IS

Then of course there were select instances when Baba’s every word was not meant to be printed, but this only applies to those discourses that were NOT recorded and NOT given in a large open-air, public forum like DMC.

So on those occasions where Baba has particular disciples around Him such as in reporting etc, and when He was talking behind closed doors and ordered that no one should record, then those discourses were printed in a totally different manner– from notes of those present based on what things Baba wanted published.

Here we are not talking about those early publications like Ananda Sutram which was done way before recoding devices were available.

Instead, this applies to discourses in the 1980’s. Books like Prout Nutshell Series, Neo-Humanism: Liberation of Intellect (NH-LOI), Shabda Cayanika, Varna Victra, and Varna Vijiana were done in this way.

Why? In the case of certain Prout discourses and Neo-Humanism: Liberation of Intellect, Baba was clearly saying many controversial points about the various rulers and leaders of day, and He did not want everything printed. The reasons were obvious and on the top it was His expressed desire. So those books were made from various notes by those in attendance.

And with regards to Shabda Cayanika, Varna Vijinana, & Varna Vicitra, these were all given in the style of a grammar class, so printing them word for word would be tedious for the reader– and without any flow. So for this reason, Baba did not allow those sessions to be recorded and instead the books were made based on the notes.

Of course, in all such circumstances, Baba had His designated way of checking and approving these publications.

So it is only those discourses that Baba purposely did not want recorded that His every word might not get printed.

Whereas if in a public venue He told that recording should be done then it is quite clear that every word was to appear in print.

HAPPENED TO VARIOUS RELIGIONS IN THE PAST

Unfortunately a few top Dadas are not adhering to Baba’s ideal and are just printing certain sections of Baba’s recorded discourses. And in this way many important teachings get left behind.

In the past, various Dalai Lamas and Buddhist priests doctored Buddha’s original teaching such that while Buddha himself was doing sadhana and meditation, now around the globe the followers of Buddha are doing idol worship.

This is all due to priests and Dalai Lamas not properly presenting Buddha’s teachings to the people.

We must not allow such things to happen in AM.

OTHER MYTHS THAT ARE ALSO FLOATING AROUND

So we have to be careful because there is not just one myth floating around about the (mis)printing of Baba’s discourses– there are many.

Here then is very brief synopsis of some other myths that need to be addressed. I hereby request others to come forward and elaborate on these below issues.

Some give the false claim that all Baba’s discourses should be printed from the “Original Bengali” when Baba Himself ordered for Hindi and English discourses to be printed as is. This happened innumerable times. Only in the case of SS-2 where the subject matter was so abstruse and Baba did not want to explain such highly intellectual topics to the villagers present, only in that circumstance did Baba later fill in the gaps via talks with certain Dadas and then order for the book (SS-2) to be printed from those Bengali notes. Besides this sole example– where Baba Himself openly talks about this technique– all other occasions Baba wants His discourses to be printed as is in the language in which they were given.

Then there are others who put forth the myth that Baba did not want to openly criticise Hindusim or Rama etc. And therefore those things should not be printed. But this is also empty talk. Because in so many books like Namah Shiva Shantaya and AV-11 and so many discourses Baba openly exposes the ills of Hinduism and Vedic dogmas etc. Thus no one should pay heed to the myth that Baba does not want to openly publish the pitfalls of Hinduism. Furthermore, Baba openly told and put in print that Rama is not real– just an imaginary character. So who can say that we are not to print Baba’s views on Rama either.

So these are but some of the many myths circulating around these days regarding the (mis)printing of Baba’s discourses. And certainly, as other members of the Marga come forward, all these other myths will be addressed and corrected in detail. I kindly ask others to elaborate on these above points.

MUST KEEP GURU’S SCRIPTURE IN PROPER FORM

Our duty is to keep Baba’s given teachings in proper form and that includes printing each and every word of His recorded discourses. None should be led to believe otherwise. Doing so means falling into dogma. What Baba spoke and what He ordered to be recorded should be printed as is. There is no doubt about this; the point is crystal clear. And this should be our way, lest we invite a whole truckload of dogma to be infested into our AM scriptures.

Baba says, “There must be an excellent and all-embracing philosophy, in which there should be no loophole in any sphere of mind as far as possible.” (NSS ’95 ed., p.196)

BABA’S BLESSING

By Baba’s grace the day will soon come when our Publications Department will print and publish all Baba’s discourses properly and that will be one very special endeavour that will guide the humanity now and forever into the future.

Baba says, “Go forward…Advancement and progress must come your way. Victory shall be yours.” (AV-23, p.11)

Namaskar,
Nagendra

Note 1: DEALING WITH SCRIPTURE IN ERA OF GROUPISM

In this era of extreme groupism, then we must not let the powers that be change even one word of Guru’s discourses. First the original must be printed as is. And then, thereafter, if some intelligent and dharmic oriented people want to improve on the punctuation, phrasing, and word choice, then that is a possibility. But not without there first being an original by which we may all confer. If we allow changes from the outset then groupists will continue to jump into the soup & ruin things according to their own selfish liking. That is why in this present era, Baba’s discourses should be printed as is– as He spoke.

Note 2: EXCELLENCE OF SCRIPTURE NEEDED

Here in this following guideline Baba is emphasizing the importance of scripture.

Baba says, “The scriptures containing spiritual injunctions must be totally flawless.” (NSS, Disc 14)

PRABHAT SAMGIITA

“Eso tumi a’ma’r ghare, baso hiya’r a’sane…” (P.S. 906)

Purport:

O’ my dearmost Baba, please come to my humble abode and sit in the inner core of my heart. For ages and ages, I have been longing for You. Baba, in one lonely place in my mind I have prepared a thousand petal lotus for You to sit– and I have decorated it with the love of my heart.

Baba, by Your grace for such a long time I have been coming and going onto this dusty earth. In Your system of brahmacakra there is no leisure time for taking rest– because those who have come they will have to go, and those who have gone they will have to come. So there is no period of rest in Your ongoing cycle of brahmacakra. Always one is either coming or going.

Baba, by Your grace, in one golden dawn, my spiritual journey started– in my mind, in my mind. Baba, while moving towards You on this spiritual path, from time to time I go astray and I lose the way. I am incapable of walking properly, & that is why I go off the path. Please forgive me; and please bless me by showering a wee-bit of Your cosmic grace & bring me back onto the right path.

Baba, please come in my heart. In my Guru cakra I have prepared a one-thousand petal lotus for You in my mind. Please grace me by coming…

**************************************
Health Guideline

Baba says, “Everyone may perform the practices below if they wish.”

“Utksepa Mudra: This Mudra should be practised in bed immediately upon waking. While lying on the back, one should flex both the arms and legs, bringing them over the chest, and then return them immediately to the extended position. After doing this three or four times, sit up in bed and drink a glass of cold water without allowing the water to touch the
teeth. After this you should expose the navel area to the air, and walk up and down in this way for some time in the open air.” (CC-3, ‘Different Yoga Practices’, Point #1)
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Date: Mon Aug 22 2011 15:38:11 -0000
From: P. Deva
Subject: Be Aware of…
To: AM-GLOBAL

Baba

PS Intro: This following Prabhat Samgiita works in two ways. (1) Baba is depicting the idea behind the advent of Parama Purusa as Mahasambhuti in the play of His divine liila. And (2) this song refers to Baba’s divine appearance in dhyana.

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

Purport:

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

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

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

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

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

== BE AWARE OF TWO TYPES OF BEINGS ==

Namaskar,
There are two types of being in society that are the cause of untold harm to humanity in the form of casteism, civil wars, and the persecution of women, among others. We should know who these people are and put a stop to their misdeeds.

Our goal in AM is to bring welfare to our entire human family. To achieve this, we must be fully aware about any and all who try, or have tried, to undermine humanity. So we have to take a careful look back and see what has happened in the past, as well as clearly view what is happening at present– only then can we properly understand the scene.

And again, the whole goal is bring benevolence and peace to all peoples of the globe – verily that is what Baba wants that we should do.

A COMMON HISTORY

Each and every land, country, town, and province has its history. And tragically, in all places certain individuals have done terrible harm to the society. No region is exempt from this.

For example, in Islam, it was decided that three or four women are equal to one man; in India, women were forced to jump to their death on the burning embers if their husband died before them; and in the western world, women neither had the right to work or vote for centuries on end. Thus in all parts of the globe, terrible crimes were done against women.

And indeed, in each and every place, the common people – from women to workers, from blacks to babies, from aborigines to artisans – have suffered and undergone terrible torments and abuse.

Not only that, so much infighting has occurred in countries such as Honduras, Kenya, Pakistan, Morocco, and so on. Such division and destruction has happened in nearly every nation. Is it the fault of the common people in all these places – or is there some other contributing factor.

For us this is a burning question, because in order to deliver a united humanity to the people, we must know who and what has been the cause of so much torment, division, and destruction.

TWO TYPES OF BEINGS RESPONSIBLE

If we look carefully, it is quite evident that there are two types of creatures who are most responsible for all these problems: (1) Politicians & (2) jinanis (intellectuals).

Time and again, these two types of creatures have done tremendous harm to society due to their own narrow selfish interest. Yet oddly enough, these very same creatures– politicians and jinanis– have garnered much respect in society.

And still today, they continue to get such prestige.

But in AM, Baba severely warns us about such type of beings.

Here below Baba clearly states that it was the intellectuals (jinanis) who imposed the horrific caste system on the society.

Baba says, “The caste system is a creation of the cunning intellectuals of the Medieval Age. In the Vipra Era they wanted to perpetuate their privileged position for their descendants. To achieve this end, those cunning intellectuals wrote thousands of books and compiled thousands of God-centred verses only to show that the caste system is a creation of God. This was a psychological way of infusing the illogical idea [of casteism].” (PNS-4)

Indeed in the Hindu religion and in all the religions they use similar tricks. In the name of their god they exploit the masses. It may be that one should accept their fate as being a shudra, or a slave, or a poor man. In all cases they are told to accept their lot in life as this is the edict of god.

And here in the next passage Baba shows how it was the intellectuals who duped the people into following wrongful teachings and cheap religious edicts.

Baba says, “The cunning intellectuals of the past imposed the importance of blind faith on the minds of their gullible followers. They told them to obey the teachings, rational or irrational, otherwise there would be no respite from the endless suffering of human life, no other path to take them to the eternal bliss of heaven.” (AMIWL-7)

With regards to politicians, Baba says that they are the cause of so much infighting and civil war.

Baba says, “Politicians want to accomplish everything through their grandiloquence. By identifying the weaknesses in others and by resorting to bombastic language, they incite one section of people against another so that they can usurp the seat of power and cling to it. Human beings will have to remain vigilant against persons of this type.” (POD #26)

Thus when the big politicians of Washington DC invade this or that land, then most often civil war results. And after WW-2 when the allied powers drew up plans & boundary lines in the Middle East & India, it was they who set the stage for disgruntlement among the masses. And similar things happened during the partition of India. The British leaders incited choas between the Hindus and Musilims who had otherwise been living side by side for centuries.

So there are countless instances where a few crooked politicians created communal riots among the masses.

And here again Baba explicitly warns us about the no-good ways of politicians.

Baba says, “Politicians are of no use to society because they are engaged in the business of mudslinging and nothing else…The motive of the politicians is only to capture power. They befool the public with high-sounding words. Therefore it is necessary that the public should be politically educated, because in that case politicians will not be able
to cheat them.” (PNS-4)

So in order to build up that great human society, we must be careful and pay heed to Baba’s words. Otherwise we will not be able to accomplish our goal.

Here it should be noted that common people are incapable of doing such harm. It takes a certain cunningness to dupe, deceive, trick and exploit. Most people have no such mind to behave in this manner.

THEIR MISGUIDED, FERTILE BRAIN IS THE PROBLEM

Verily in so many ways Baba goes to great lengths to warns us about the dangers and horrors caused by jinanis (intellectuals) and politicians.

Because it is not the simplicity of the common people that leads to the suffering of the masses. Rather is the is fertile brain of these two groups of exploiters– jinanis and politicians– that have meted out untold harm to humanity.

Baba says, “It is a mere interpolation arising out of the fertile brain of an opportunist Vipra or intellectual, it can never bring real knowledge to people, but will sow seeds of disharmony and dissension in the human society. For instance, the scripture of a certain community states that the earth is fixed and the sun in moving around it. This assertion is of course absolutely wrong scientifically. If an erudite scientist points out this mistake, the orthodox followers of the scriptures will brand him or her an atheist. The scriptures of other communities proclaim that only the followers of their religion are the favourite children of God and others are damned heathens. To kill them is not at all a sin, rather one will attain a permanent place in heaven after their death. Such scriptures are very detrimental to human society.” (TK-2)

JINANIS AND POLITICIANS ARE ALWAYS PRAISED

Yet in the society, these two groups walk and prance around the globe– drawing huge praise and respect from the people. So many politicians and so many intellectuals draw thousands to their halls when they step up to the microphone. From crooked presidents and ministers, to religious priests, to the brains behind corporate exploitation, all these people
get huge respect and prestige in the society. The people essentially fall at their feet, yet these are the very beings who are the cause of so much injustice in the world. That is the irony of it all.

Verily it is not always easy to recognise such cheats. Especially the common people get duped by the tall talks of such opportunists: cunning intellectuals and hypocritical politicians.

And that is why on countless occasions Baba warns us to be careful with these two types of creatures.

GOING ON IN AM ALSO

Unfortunately, we cannot think that all these problems are only going on outside the Marga. In our AMPS there has been so many dogmas imposed on us by such jinanis: From Mahaprayan to Fake Ananda Vaniis, from the distortion of scripture to dogmatic tiirthas. Some have said all Baba’s books are from the “original Bangla”. Indeed so many false ideas have
been thrown around our AM society.

But even then that is not all. The infighting of groupism is nothing but the result of the political shenanigans of a few power hungry souls. The common margiis and field workers have no desire to fight with other margiis. But lines were drawn by top level groupists due to their political greed, and in result avadhutas have been killed, margiis have been arrested, and so much harm has been done.

So just as the common society has suffered at the hands of such intellectuals and politicians – by issuing false edicts about women etc and by pitting one side against another such as what they did in the Middle East after WWII or in India in 1947 – these same poisonous antics have occurred in our Marga as well.

This we have all seen.

Thus to build up a proper Marga and to deliver welfare to the humanity, our eyes must be keen to the the hellish ways of such intellectuals and politicians. That is Baba’s repeated warning. Only then will we be able to accomplish of goal of delivering peace on this dusty earth.

So such types of persons must not be trusted– not one ounce. No outside AM nor inside AM.

HOW TO MEND SUCH POLITICIANS AND JINANIS

Is there any hope for such jinanis and politicians. Can these people with their fertile brains do anything decent for the society.

Basically, after taking power out of their hands and exposing their defects to all so that they cannot hurt the humanity any further, the only way to rectify these two creatures is if they dedicate themselves to Parama Purusa and cultivate a feeling of neo-humanism. Then and only then can they become assets to the society. Failing that, they will always be the source of terrible division and suffering.

So there is hope for such jinanis and politicians, but we must be super careful.

First we must make these troublemakers naked in the eyes of the people so that the common citizens are no longer in awe of and duped by these two creatures. And secondly, ample pressure must be applied to force these politicians and jinanis to follow the codes of dharma– and nothing but.

That is Baba’s warning and only by this way can we build a bright new humanity.

BABA’S BLESSING

By Baba’s grace, we will be able to undo all the horror and harm committed by these jinanis and politicians and create that bright new humanity.

Baba says, “Renaissance people will have to raise their voices against this, and they will have to do it now – they will have to do it immediately. And I also desire that you all should move on the path of Renaissance, which is fully supported by rationality, from today – from this very moment. Let victory be yours.” (PNS-9)

Namaskar,
Prakash

****************************************
To Become Great

Baba says, “If your longing for money, and your longing for name or fame is converted into longing for Parama Purusa, then even ordinary mortals can get transformed into great souls.” SS-17 (H) 1 January 1986
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Date: 20 Mar 2011 19:27:44 -0000

From: “Anil Vijayan”

To: am-global@earthlink.net

Subject: Reverence to Guru is at Stake

 

Baba

 

== REVERENCE TO GURU IS AT STAKE ==

 

Namaskar,

As once again some are murmuring about changing the Supreme Command, let

us all take a moment to reflect on what it means to have a Guru and be

on the path of tantra.

 

 

SPECIAL ASPECT OF TANTRA: GURU PUJANAM

 

As we all know, in tantra, Guru’s example, teaching, and word are

everything. We have all experienced how this is an invaluable feature of

being on the path. With reverence & surrender, the disciple must follow

Guru’s each and every order. That is the way tantra works: To do as per

Guru’s wish.

 

So the spirit of Guru pujanam is an essential aspect of tantra– it

creates a special link of love and reverence between the sadhaka and the

Guru. Without that there is no tantra.

 

Baba says, “Gurupu’janam – one must have reverence for the guru.” (AV-34)

 

Baba says, “Gurupu’janam: one should do as per the gospels of the

preceptor.” (SS-18)

 

Hence, Baba’s clear-cut mandate is that each and every disciple must

adhere to Guru’s expressed guideline. And indeed the devotee feels in

their heart that there is no other way, ‘I must follow what Baba has

given; that is what is most dear to me’. This is the innate feeling of

every Ananda Margii, of every bhakta. And this inherent yearning– along

with His divine grace– are what propel us towards the Goal.

 

 

MISGUIDED ATTEMPT OF A FEW JINANIS

 

However, yet again, some misguided jinanis are trying to misdirect

simple margiis by wrongly claiming that the Supreme Command must be

changed. And they have given all sorts of logic and reasoning which need

not be addressed here– nor anywhere.

 

Because all such attempts to change Guru’s Supreme Command are useless–

since they undermine the whole essence of tantra, and with it the

Guru-disciple relation.

 

 

BABA HIMSELF SPOKE THE ‘SUPREME COMMAND’ TERM

 

In the recorded version of the discourse– ‘Mantra O Mantrajapa– given

in Morning General Darshan on 18 June ’79 in Kolkata, Baba Himself

states the term ‘Supreme Command’, in English. That itself is enough to

know that He approves of that very translation of the Bengali ‘Caram

Nrdesh’.

 

So when the term ‘Supreme Command’ is His own selection of words, then

that should be honoured.

 

It is not that we are debating the translation of Carma Nrdesh into

Swahili, Portuguese, Thai– or any other language which Baba chose not

to speak. Rather the Supreme Command term is the very English term which

Baba Himself spoke. Hence there is no question of having it changed.

This is Guru’s given term: Supreme Command.

 

 

DISEASE OF SOME JINANIS

 

But some dry jinanis have the penchant to change everything– even the

Supreme Command– which is why Baba Himself makes explicit jokes about

such jinanis.

 

In Varna Vicitra part 2, in the last chapter Baba muses how when

proofing another’s writing, a jinani will even cross out the term

‘please’ and put ‘kindly’; and if the person had originally written

‘kindly’ then the jinani will mark it out and insert ‘please’. This is

the diseased approach of various jinanis. Their ego goads them to change

each word– to put their fingerprints on everything.

 

And it is this very same pettiness of mind which leads certain jinanis

to even change the words of Guru’s Supreme Command.

 

When, in reality, the term is not up for debate. Baba has Himself spoken

the phrase ‘Supreme Command’ in English then that is enough for us. What

He has given is gold and none should get duped into chasing after some

glittery tinsel instead– i.e. the false words of some jinanis.

 

 

GURU’S WORD IS EVERYTHING

 

The overall idea is that Guru’s guideline is everything in tantra. In

vaedic diiksa, the guru is not so important. But in tantra the relation

with Guru is everything. That is the greatness of tantra.

 

And verily true tantric disciples have been blessed with the inner

feeling that Guru’s every mandate is divine.

 

So when Baba is the Tantric Guru and when He Himself has given the words

‘Supreme Command’, then that is the term to be used– period.

 

It is just like how Baba has given the term avadhuta– then there is no

question of changing that to mullah, or priest, or pundit etc. Because

what He has given is what is best. That is His preference and it is that

preference which we must uphold.

 

 

BABA’S BLESSING

 

By Baba’s grace, He has given us everything to progress in life and the

very essence of those teachings have been embedded in His Supreme

Command. As His disciples, we are not only to strictly follow the orders

given in the Supreme Command, but with reverence– with Guru pujanam–

we are to honour the name itself as that is the one Guru has explicitly

chosen.

 

Baba says, “In Tantra, the greatest emphasis is placed on the

preceptor-disciple relationship… [and] also on the need for disciples

to make a total surrender to the preceptor in the early stages of the

Tantric path.” (AMIWL-9)

 

Namaskar

Anil

 

Note 1: BABA’S WARNING: BEWARE OF JINANIS

 

Baba strongly warns us about such tricky jinanis who wish to change

Guru’s teachings like the Supreme Command. Wherever they go, such

jinanis create hell and confusion in the society– for no reason other

than to show off their own intellectual extravaganza.

 

Baba says, “Such hypocrites want to misguide the people by their tall

talks alone…’Loka Vya’moha Ka’raka.” That is, ‘They create disease in

the minds of the people.’ Their aim is not to solve society’s problems.

Rather, they are the chief cause for the downfall, retardation and sad

plight of human society. The present crisis in today’s civilization is

due to them. Their theories are based on the psychology and intellectual

extravaganza of the hypocrite. You will certainly encounter many such

theories in the social sphere, the economic sphere, and other spheres of

life. This is not the problem of a single country, but of the entire

intellectual world. Again I repeat that the crisis in civilization today

is due to the intellectual extravaganza of these hypocrites, these

polished satans.” (PNS-6)

 

Thus jinanis are never happy nor ever satisfied unless they are puffing

up their own egos by putting forth their own false theories and

attaching their own name to such theories. That is what Baba is warning

us about in the above passage. And that is exactly what we see happening

with such jinanis who have made up their own fake term– Supreme Direction.

 

As Ananda Margiis, we are to uphold Baba’s original and chosen term,

‘Supreme Command’.

 

 

Note 2: MORE LETTERS ON THE SANCTITY OF THE SUPREME COMMAND

 

http://am-global-01.blogspot.com/2011/03/digging-dead-issues.html

 

 

PRABHAT SAMGIITA

 

“Maner vyatha’ mani ja’ne, ca’pa’ a’che gopane…” – P.S. 463

 

Purport:

 

Baba, I love You so much. The yearning and longing which I have for You,

everything is hidden deep within my mind. The feeling which is in my mind

nobody can understand– except my mind. If I want to express these ideas

and sing them to You in the form of song, then it is very

difficult to do. Because these are the inner feelings of my heart– and

are not to be shared in public. But I can sing those songs to You if

only You and I are there– nobody else. When we will be together in a

lonely place then I will surely make You listen to those songs which

resonate the inner feelings of my heart. Baba, the pain of my mind only

my mind can understand.

Baba, the Prabhat Samgiita songs which I sing in dharmacakra & other

programs, whatever I sing in those songs the feeling of my heart is not

expressed. Those songs which express my internal feeling I do not sing

in dharmacakra. What I will sing in lonely place that I will sing for You.

The language of the heart only the heart can understand. It cannot be

heard by external ears. In my practices, I feel in my heart that You are

and I am– and that except us there is nothing else in this entire

universe…

 

 

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

The Way Parama Purusa Evaluates

 

Baba says, “Do not think that those who are highly learned intellectuals

are elevated. In the realm of spirituality even illiterate persons can

reach the Goal, leaving those intellectuals behind. Parama Purusa does

not consider the intellectual qualification or intellect. He evaluates

everyone with the measuring scale of how much love one has for Parama

Purusa.” (SS-14, p. 91, Saharsa DMC, 27 June 1980)

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

 

Read Full Post »

From: “Satiish K Deva”

To: am-global@earthlink.net

Subject: Digging Dead Issues

Date: Thu, 03 Mar 2011 20:24:52 +0530

 

Baba

 

== DIGGING DEAD ISSUES =

 

Namaskar,

In reality this entire topic is a non-issue because when a devotee knows that the Supreme Command (English version) has been approved by Baba Himself then they will embrace it wholeheartedly. Because for a bhakta, Guru’s word is everything.

 

Unfortunately, one jinani has taken exception to Baba’s approved version of The Supreme Command.

 

Now kindly review the following points as we strive to maintain and safeguard the sanctity of Guru’s orginal teachings.

 

 

THE TITLE SHOULD REFLECT THE SPIRIT

 

1. The English title of the Supreme Command should express the spirit of the original Bangla. Literal translations are useless. The title should carry the proper vibration. The Bangla title, “Caram Nirdesh” means Supreme Authority and the spirit of that term is Supreme Command. Those who are Supreme they command. Parama Purusa commands. That is the feeling of Caram Nirdesh. Yet one jinani has written a false version in English and titled it as “Prime Directive”. This is totally wrong. Baba is Parama Purusa and what He has given is a command. Hence the proper English title is “Supreme Command”. And indeed that is the very title Baba has given and approved.

 

 

JINANIS ALWAYS FALL INTO PROBLEM

 

2. Problems only arise when one does not have adequate devotion for Baba. Such persons cannot accept or follow what Baba has said. Instead their jinani intellect gets in the way and they want to change everything. Those who have love for Baba should not allow such things to happen. What Baba has approved is final.

 

3. The jinani wrote: “The fact is that Baba posted an editor specifically for this work and the rule was that each translation should be finally approved by someone who knew the language very well before printing. In the case of the Supreme Command, the first English-speaking didis and dadas came after 1970, otherwise one of them would have asked to oversee the translation.”

 

Now here is the reply:

 

When Baba has approved the Supreme Command then this is a non-issue. If one is going to change the Supreme Command based on the faulty logic that it was given before 1970, then all these publciations will have to be changed as well: (1) Senior Acarya Diary, (2) Junior Acarya Diary, (3) Idea & Ideology, (4) Elementary Philosophy, (5) Discourses on Prout, (6) Problems of the Day, (7) Talks on Prout, etc. These aforsaid discourses were originally given in English and approved by the Author before 1970, but according to this jinani that is insufficient.

 

According to the jinani’s faulty logic, all these will have to be put in queue for re-translation. In that case the whole thing will be a mess. The Author – Shrii Shrii Anandamurtiji – has already given His approval of these texts. Others do not have right to change those original discourses. That will be a gross injustice to the future generations. All must have the opportunity to see the original – even those who have yet to be born.

 

 

INTRODUCING NEW PEOPLE TO THE SUPREME COMMAND

 

4. Here is another classic quote by this jinani: “The other large challenge facing the English translation is the line: “Disobedience to this command is nothing but to throw oneself into the tortures of animal life for crores of years.” Any dada who has been in DC in English-speaking countries can tell you how the Margiis, especially new ones, cringe at the cruelty depicted in this line…One solution to this has been that many jagritis skip reciting the command when there are new Margiis present in DC.”

 

Here is the reply to such a statement.

 

If new margiis are introduced to and taught about our action-reaction theory then they will not be perturbed by the Supreme Command. Rather they will understand the logic and rationality and appreciate it very much. Here then the key point is to educate new people about our AM philosophy. That is the real solution. Then such new persons will easily comprehend the beauty of the Supreme Command.

 

In truth our Supreme Command is just like a road sign – giving warnings about the upcoming journey. This below link tells more about this analogy.

 

http://am-global-01.blogspot.com/2011/02/short-stories-about-naive-people.html

 

So again the real solution is to educate new people about our samskara theory and Baba’s divine teaching, “As you think so you become.” Then they will readily understand and appreciate Baba’s Supreme Command.

 

The answer is not to change the Supreme Command itself in order to appeal to the common masses. Rather they should be lifted up to the standard of Ananda Marga.

 

5. Regarding new margiis, if we constantly give in to public pressure and try to appease the public on each and every matter that they take issue with in Ananda Marga, then we will compromise on all levels including: alcohol, tobacco, male-female relations, homosexuality, tamasik food (meat), racism, casteism, social justice, abortion, rich and poor, and countless other issues. If we were to compromise our ideals and accept the public preference on such matters and accept those things into the Marga, would we still be Ananda Marga or something else?

 

 

THE SUPREME COMMAND GIVES US A SHARED UNDERSTANDING

 

6. The entire teaching of the original Supreme Command is very important. By this way, margiis from all over become aware about what is going to happen after death. Without that, a huge population of margiis will be in the dark about this. Instead they will follow old dogmas of svarga & naraka, zannat & dozakh, heaven/hell etc. But now, because of the Supreme Command, margiis have some basic concept of what happens after death. And this understanding is common among all in AM. We all agree on this as it is Guru’s guideline.

 

However, if some jinanis are allowed to change the Supreme Command in their own way, then things will become a mess and there will be no continuity (or truth) in our Marga about this. Changing the Supreme Command is nothing but their delirium. All the proposed changes by this jinani are just his delirious way of thinking.

 

 

CAN ONLY UPDATE IF THERE IS AN ORIGINAL RECORDING

 

7. if we have Baba’s original cassette of a particular discourse then that is a different matter. Baba wanted that those orginal discourses to be translated and preserved – hence our duty is to ensure the translation is proper by matching it up with the original cassette. Thus in cases like the Supreme Command, i.e. when He did not allow for the taping of that teaching, then His approved version is final. In that case, there is no grounds for changing anything.

 

8. We should follow and adhere to Baba’s approved English version of the Supreme Command. The life of any language is 1000 years. We should not listen to those calling to change the English version. If we give way to such a trend, then the original version will be lost forever.

 

 

SOME WILL DO ANYTHING FOR ATTENTION

 

9. Finally we should remember that some people will push any point imaginable to the fore just to bring their name in public and show that they themselves still exist. They just want attention – nothing more. It seems that was this jinani’s motive when he recently posted his 2006 article about the Supreme Command. The jinani’s aim was just to show and highlight himself. Otherwise there are so many valid ideological points to discuss. But that he did not do.

 

 

DEVOTION IS NEEDED

 

Once again it should be noted that such problems only arise when one does not have adequate devotion for Baba. Such persons cannot accept or follow what Baba has said. Instead their jinani intellect gets in the way and they want to change everything. Those who have love for Baba should not allow such things to happen. What Baba has approved is final.

 

Namaskar,

Satiish

 

 

Note 1: WHAT BABA SAYS IS OUR WAY

 

The jinani wrote: “In the English version of the Supreme Command, there is a grammatical mistake right in the very first sentence.”

 

Here is the reply to those who are concerned about the grammatical construction in the English version of the Supreme Command. On occasion, Baba Himself has accepted incorrect grammar into our AM teachings. In classical Sanskrit, it was correct to say: Satymameva jayati. But over the centuries this grammatical construction became tainted and in our AM teachings it is stated as, “Satyameva jayate”. So the final vowel is now an “e” instead of an “i”. This point was once raised with Baba, and Baba replied that in AM we use the changed version – not the original grammatically correct version. Baba’s reply is sufficient and final for any bhakta. What Baba says is the teaching – not any other version. But jinanis always get confused about this and create a mess.

 

 

Note 2: JUST A QUACK

 

So it seems this jinani is restless to highlight his name for any reason – even if it means creating a bogus version of the Supreme command. His situation is just like one doctor was so bad that nobody dared to get operated on by this doctor. So to attract new patients this doctor cut of his own nose and then stitched it back on as sample to prove what he could do. Even the nobody became interested as they knew this doctor was a quack.

 

 

Note 2: BABA CALLED HIM A JINANI

 

The person who made all these faulty changes to the Supreme Command is

Dada Bhaskarananda. In his silly essay, “Comments on The Supreme Command” (2006) he wrote all these things. And Dada just posted this thing again the other day.

 

It is well known that Baba used to call Bhaskarananda, “jinani”. Bhaskarananda liked it yet we all know how Baba describes jinanis in His many discourses. Baba says that they always create a mess. Now today we see how this is true with regards to Bhaskarananda; he is making a mess of the Supreme Command.

 

All this is happening due to a base lack of devotion. Such jinanis have no other work. Their only job is to create their own false logic etc. Tomorrow such a jinani may say not use a laungota because many object or for whatever reason. Such jinanis bring points from nowhere and create a problem by raising their false justifications on the public stage.

 

 

Note 3: ONE OTHER ERROR

 

Here is yet another misnomer that Bhaskarananda raised in His article.

 

“The Ananda Vacanamritam series, directly translated from the original Hindi, is an example of this type work done within the boundaries of scarcity of time.” (Bhaskarananda)

 

But the reality of the situation is as follows:

 

1. Some of the Ananda Vacanamrtam discourses were given in English, translated into Bangla, and then re-translated back into English.

2. Some were given in Hindi and translated into Bangla and then translated into English.

3. Some were given in Bangla and translated to English.

4. Some given in English and printed in English without any translation.

 

So can’t say that all the discourses of Ananda Vacanamrtam were translated from Hindi. Bhaskarananda has no idea that is why saying like this. If you want more detail write me etc. Here is one example.

 

The discourse, “Solilquy of the Supreme”, of Ananda Vacanamrtam was given originally in English in Patna and the printed in English directly. But the book says translated from the original Bangla.

 

One other key point is that most of the discourses originally given in three languages (i.e. H, B, and E) were then ruined as they only kept the Bangla portion and promptly discarded the sections Baba spoke in Hindi and English. So this situation is not straightforward. It is 100% wrong to proclaim, “Ananda Vacanamritam series, directly translated from the original Hindi”.

 

Read Full Post »

Date: Sat, 19 Feb 2011 12:37:06 -0000

To: am-global@earthlink.net

From:

Subject: Unfortunate Umbrella: Part II

 

Baba

 

== UNFORTUNATE UMBRELLA: Part II ==

 

Namaskar,

This entire topic about the ‘Umbrella of Vanity’ is closely linked with

our devotional life and being able to feel His grace each and every

moment through the course of our days. All are encouraged to write in

with their own thoughts and experiences as well.

 

 

COMMON HUMAN LONGING

 

As diverse as human beings are in their various expressions from their

outward appearance to their intrinsic talents, even then there are

certain common points that are universal to all.

 

For example, as Baba Himself tells us, it is the innate desire of each

and every human being to develop a close, personal relation with God.

 

Baba says, “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.” (SS-11)

 

So when this inherent desire of wanting a personal link with Parama

Purusa is such a universal characteristic of each and every human heart

then certainly we should understand how to best satisfy and satiate this

divine longing.

 

 

TWO DISTINCT OUTLOOKS

 

Looking at opposite ends of the spectrum there are two distinct outlooks

which have a vastly different effect upon one’s ability to form that

sweet, intimate, and personal relation with God.

 

 

DEVOTIONAL APPROACH:

 

CULTIVATING AN INNER LINK WITH HIM

 

On the one side there are the bhaktas who think that Parama Purusa is

always watching them and caring for them and deep inside they believe

that that He is in fact the doer of their good. By this way of thinking,

by this type of outlook, devotees naturally develop a closer link with Him.

Because closeness between any two beings develops when one party feels

that the next entity is helping them. So when bhaktas believe in the

core of their heart that Parama Purusa is there to do everything for

them, and that He is the most benevolent and gracious One, and that

indeed everything happens in this universe due to His divine grace, then

automatically those bhaktas become internally linked with Him in a most

intimate way. That is one end of the spectrum.

 

 

UMBRELLA OF VANITY:

 

OBSTRUCTING ONE’S LINK WITH HIM

 

And on the other end of the spectrum there are those jinanis who are

dominated by their own unit ego and in their arrogance they think that

they achieve everything in this world by virtue of their own individual

talent– by their own efforts.

 

In that case, they are not relying on Parama Purusa but rather giving

full credit to themselves. And this defective approach– egotistically

thinking that ‘I did and that it at all happened because of me’– is

itself the ‘umbrella of vanity’. In which case one cannot feel His grace.

 

By this defective outlook a distinct gap develops between those jinanis

and Parama Purusa. In which case, consciously or unconsciously, these

jinanis view Parama Purusa as being nothing but one theoretical God in

the far distant sky, not that personal God Who is deep inside their heart.

And this is all due to their umbrella of vanity– thinking that ‘I am

the cause and I did everything’. That very defective approach creates

the feeling that Parama Purusa is far away– non-existent. In which case

such jinanis never get to feel His sweet grace or divine bliss.

 

 

IDENTIFYING THIS UMBRELLA OF VANITY: ‘I DID’

 

So in a nutshell, bhaktas think that ‘Parama Purusa is doing’ and

therefore move closer to Him; and jinanis think that ‘I did’ and thereby

increase the distance between them and their Lord.

 

And again if we identify the root cause behind this grand difference, it

is this very defective outlook: ‘I did’.

 

That egoistic expression– ‘I did’– is the unfortunate umbrella of

vanity which separates those jinanis from Parama Purusa. That is the

dark umbrella which obstructs their relation with Parama Purusa. And

that is why they do not feel His eternally flowing grace.

 

So the whole thing is just a matter of one’s outlook.

 

When any small or big thing occurs in this universe there are two

different ways to view the situation. The devotional mind will think

that it is only due to His grace while the jinani oriented mentality

will immediately try to take the credit for that action.

 

By these divergent approaches, the bhakta goes closer to Parama Purusa

and feels His sweet grace more and more while and the jinani goes away

from Him and just gets caught up in the net of their own ego.

 

And this is the umbrella of vanity– giving credit to oneself– when

really it is due to the grace of Parama Purusa.

 

But, through it all, we should always remember that Parama Purusa is

equally gracious on all– whether one understands this or not.

 

 

BABA’S DIVINE TEACHING

 

Baba says, “He has got equal love for each and every creature of this

universe, for all animate and inanimate objects. His krpa’ and His

compassion is being equally showered upon each and every individual,

upon each and every object. He bestows His compassion equally on each

and every object. Equally on pa’piis [sinners] and pun’yava’nas [the

virtuous].”

 

“But common people do not feel it, they do not feel that they are

getting His krpa’. Why do they not feel it? That krpa’, that water of

compassion, is being showered on each and every creature equally, but

ordinary people do not feel that they are being drenched by those sacred

waters. Why? Because they are holding the umbrella of vanity over their

heads, that’s why they are not being drenched.”

 

“And what is sa’dhana’? You will have to remove that umbrella from above

your head and get yourself drenched by the sacred water. You will have

to remove that umbrella of vanity…and get yourself drenched by that

water; and then you will feel that you are being graced by Him. This is

what is called krpa’. Krpa’ is there, but you will have to come to feel

it by your sa’dhana’. And when you will remove that umbrella, you will

get proper direction, and then you will be guided by hla’dinii shakti,

by Ra’dhika’ shakti. Here you will come in contact with His nu’pura

dhvani [Divine Sound].” (AV-33, ‘Brahmacakra’)

 

Thus by moving along the path of devotional sadhana one will easily be

able to remove that umbrella of vanity– it will disappear naturally. In

which case one will feel His boundless grace in each and every work, all

day long.

 

But for those crusty jinanis who again and again gloat about the fact

that they themselves are doing everything and that it is all due to

their own smartness, then they will permanently move around with the

umbrella of vanity over their head and in their life they will never

feel His divine grace. This is their unfortunate fate.

 

 

SPECIALITY OF DEVOTION

 

Here below Baba highlights the speciality of devotion.

 

“Bhaktira’nanda ru’pa’ca… Devotion is bliss incarnate.” (SS-18)

 

Devotion means feeling His sweet grace and divine in the seed vessels of

one’s mind, each and every moment.

 

So the degree to which one is tangibly feeling His grace and bliss in

their own mind is the degree to which they are a devotee.

 

And to the degree that one does not feel His grace and bliss is the

degree to which one is still holding that umbrella of vanity over their

head.

 

In this regard, when trying to calculate anyone’s standard, best is for

everyone to judge the matter for themselves. Only a tad bit of honesty

is needed, nothing more.

 

 

BABA’S BLESSING

 

By Baba’s grace, may we all move along the path of devotional sadhana

and feel His ever showering grace and divine bliss each and every moment

of our lives– and beyond.

 

Baba says, “By dint of sadhana, one is to arouse and exalt that sleeping

divinity. …But for this, one requires divine help and I know further

that one is getting divine help, and I know still further, that it is

for infinite time and infinite space, one is getting this divine help,

and you are all sadhakas, you will certainly attain the Supreme Stance

and enjoy that divine blessedness. You are sure to enjoy it my sons and

daughters.” (AV-23, p. 76)

 

Namaskar,

Mukunda

 

 

Note 1: ALL STRENGTH COMES FROM HIM

 

Here below Baba guides us that all our energy comes directly from Him.

 

Baba says, “Human beings also move on, but to move forward sometimes

they need energy. But where does this energy come from? The source of

all energy is Parama Purus’a. With His energy all entities are moving.

No living being has its own energy: endowed with the energy of Parama

Purus’a, it moves forward.” (SS-12, ‘Adarsha & Ista’)

 

Thus when all our strength comes from Him then naturally He is the one

behind our each and every work.

 

But jinanis again and again overlook this eternal truth and instead

proclaim themselves as the champion of their own deeds. And that

defective mentality is their umbrella of vanity.

 

 

Note 2: WHAT SHOULD BE OUR APPROACH

 

In this next guideline Baba clearly tells us what our approach should be.

 

Yato vishvam’…

 

Baba says, “Out of the grace of the supreme, the universe has emerged;

due to His grace, the universe preserves its existence; and because of

His grace, everything will finally dissolve in Him.”

 

“So the final word in the realm of spirituality is the supreme grace of

Parama Purus’a. Intelligent people will understand this supreme truth

and move accordingly. It is true not only in the physical level, nor in

the physico-psychic level, nor in the psychic, nor in the

psycho-spiritual level, but in all levels.”

 

“Finally, whatever you say or think, everything is finally embedded in

the grace of Parama Purus’a. The sooner this fundamental truth is

realised, the better it will be for all.” (SS-18, ‘Cult, Inference, &

Propensity’)

 

 

Note 3: THE FIRST LETTER IN THIS SERIES

 

http://am-global-01.blogspot.com/2011/02/unfortunate-umbrella.html

 

 

PRABHAT SAMGIITA

 

“Ceye gechi toma’re, shato rupe shato ba’re…” (P.S. 2503)

 

Purport:

 

Baba You are mine; my everything is depending on You. You are my Ista;

You are my Goal. Baba, I long to see You in hundreds of forms, hundreds

of times–again and again. But, You only got held in name, song, melody,

and tune. I only got You in those few ways. Baba, with my deep yearning,

I search for You very near in the depths of my heart; I do not ever want

for You to remain far away.

 

O’ the Devata of Divine Effulgence, please come more close–silently,

please smile in my “I-feeling”, in the deep core of my heart. Baba,

please fill my whole existence in Your divine effulgence, in Your

undying love, with parabhakti.

 

Baba, by Your grace I have a deep longing and earnest desire to have

You close, with the bond of love, in Your rhythmic expression and

resonance. Baba, I want You close, in the land of the sweet resonance of

the divine flute, in each and every blissful moment, in the world of the

divine effulgence and beyond– eternally. Baba, please shower Your

ahetuki krpa’ and make my existence successful. O’ my dearmost…

 

Read Full Post »

Date: Mon 14 Feb 2011 14:11:48 -0000 (GMT)

From: Pradiip Deva

Subject: Unfortunate Umbrella

To: am-global@earthlink.net

 

Baba

 

== UNFORTUNATE UMBRELLA ==

 

~ PART 1 ~

 

Namaskar,

As sadhakas, one of the main things in life– or the main thing in life–

is to cultivate a sweet and intimate relation with Parama Purusa.

 

Because only He is our eternal Friend who remains along with us forever and

ever; and only He is that all-powerful Entity of this grand universe who

can save us from all kinds of troubles and difficulties; and only He is

that Bliss Personified Entity who can fill our hearts with unending love

and compassion.

 

So when Parama Purusa alone is that Divine One, naturally then it is most

advantageous and very intelligent to nurture an intimate relation with Him.

 

And in Baba’s below mentioned guideline, He uniquely shows us how in our

day to day existence we can establish such a devotional and intimate link

with Parama Purusa– one that will grow and flourish more and more by His

grace.

 

 

BABA’S GRACE IS EVERYTHING

 

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

 

All of us are aware and it is indeed well known that the devotional

scriptures of A’nanda Ma’rga proclaim that everything happens due to the

supreme grace of Parama Purusa. There is not a single event or day to day

occurrence that transpires in this vast expressed universe that is not the

direct result of His divine grace– His krpa’.

 

Gurukrpa’ hi kevalam

“The Guru’s grace is everything.”

 

Baba says, “This alone is the supreme truth. This is the be-all and end-all

of life.” (AFPS-8)

 

Hence it is a universal truth and well accepted fact that Baba’s grace is

everything. All good things in life and all positive results are all due to

His causeless grace.

 

Even then, due to their vanity, in their heart of hearts various jinanis

have their own separate perspective on things.

 

The bhakta feels in his heart that Parama Purusa is gracious and doing

everything whereas jinanis feel that they themselves are doing everything.

And that is the big different in mind-set between the two.

 

Bhaktas give credit to Parama Purusa and that brings more feelings of

devotion while the jinanis give credit to themselves and that creates the

feeling of vanity, or the umbrella of vanity.

 

 

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES

 

Once upon a time there were two disciples of the Supreme Guru.

 

One of the disciples was very simple in nature and he readily accepted the

fact that all the favourable developments in his life and all the successes

in his life were due to Guru’s Grace– the grace of Parama Purusa. This was

his regular way of thinking. And the more his mind thought like this, the

closer he felt with Parama Purusa.

 

By that way each and every moment he would say, “O’ Lord You are the Great

Doer behind my each and every action. You conceive of the work, You execute

the work, and You are the One who makes that work successful. Everything

sweet in my life– everything accomplished in my life– is a direct outcome

of Your divine grace. That is why I always repeat Your divine name.”

 

So in that way, all day and all night long that simple disciple was forever

involved in singing Kiirtan and repeating his Ista mantra and Guru mantra.

And naturally that same disciple felt closer and closer to Parama Purusa–

day by day.

 

The above disciple is a bhakta as he gives all credit to Parama Purusa and

realises that Parama Purusa is gracious.

 

 

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES (Part II)

 

In stark contrast, the other disciple had a more jinani bent of mind. He

was very proud of his own knowledge and capabilities, and accordingly he

felt that whatever good things he had achieved in this life were a direct

result of his own talents and his own efforts. This jinani was thinking

that he himself was doing all the hard labour and that Parama Purusa is

just keeping still– not doing anything.

 

This mentality is the notorious umbrella of vanity. When any simple or hard work is

accomplished then that work can be view in two distinctly different ways. One may

think that it is His grace or one may think that ‘I did this work’. By this way

one either goes close to or far from Parama Purusa. If one thinks that ‘I did

this work’ then that is the umbrella of vanity and that pushes the person away from

Parama Purusa. So this umbrella of vanity brings degeneration.

 

Let us always remember that Parama Purusa is equally gracious on everyone – whether

one understands this or not.

 

So when it came time to explain his own achievement, then this jinani

always harboured the idea that it was all due to his own hard work and

perseverance. This was his inner feeling. That was how he explained his own

successes in life. And he felt that nobody worked as hard as he did.

 

But when he saw anyone else getting any type of success in life, then out

of extreme jealously and with his skewed intellectual understanding, that

jinani would proclaim:

 

‘This person has no talent or ability, he cannot do anything,

so it stands to reason that his success is only due to the grace

of Parama Purusa. But in my life it is not like that; in my life I

have worked hard to achieve everything I have gotten’.

 

This was the extreme type of vanity that clouded the jinani’s mind.

 

 

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES (Part III)

 

In that case how was it possible for the jinani to develop a sweet feeling

towards Parama Purusa. Unfortunately it was not. This very crude outlook–

this type of umbrella of vanity– totally hindered his own ability to

cultivate an intimate and devotional relation with Parama Purusa.

 

That is why this jinani would often proclaim, ‘I do not feel the grace of

Parama Purusa– where is it, I do not feel it’. And when any problem would

appear in his life then he would automatically start blaming Parama Purusa

for placing this obstacle on his pathway. This was the unfortunate and

low-minded perspective of that jinani.

 

Whereas the more simple devotee’s outlook was the exact opposite. This

simple sadhaka attributed all good tidings as being a direct result of the

fathomless grace of Parama Purusa. And he felt that if any problem ever

came in his life then surely Parama Purusa is there to solve it. This was

the natural feeling in his mind. And by thinking like this and by realising

this divine and universal truth that Parama Purusa is always gracing and

saving him, this simple devotee naturally began to feel a closer and more

sentimental link with Parama Purusa.

 

 

BEGGAR EXAMPLE

 

At this point, still a few may be wondering how it is possible to develop a

more intimate relation with Parama Purusa merely by thinking that

everything is due to His grace. Some may be wondering how this works.

Perhaps we can look at it this way.

 

Suppose one beggar arrives at the door of one householder. Upon seeing this

ravenous beggar, the householder graciously feeds the beggar a variety of

tasty and sumptuous dishes on and on until finally the hungry beggar has

eaten up to his heart’s content.

 

Thereafter if the beggar has a sense of gratitude and thinks that he was

fed due to the kindness and generosity of that particular householder, then

naturally the beggar will develop a sweet feeling in his heart for that

householder. And he will walk around town telling to one and all how that

householder lovingly prepared so many tasty dishes to satisfy his hunger

until finally he felt totally satiated. In this way that beggar will sing

the good deeds of that householder. And he will automatically feel a close

connection with that gracious householder.

 

In contrast, if the beggar feels that he got that tasty food only because

he walked many miles to the householder’s residence. And if the beggar

thinks that he got the meal only due to his own efforts, then he will not

feel an iota of gratitude toward the householder. Rather he will

contemptuously tell that the householder did not provide me with the food

that I really wanted. And the beggar will complain that for dessert the

householder only gave me 1 KG of rasagolla and I wanted 2 KG. In this way

the beggar will remain totally dissatisfied and completely furious with

that householder.

 

In reality, the householder gave the very food that he himself was

going to eat and that he gave the sweets that he usually reserves for

special guests. But if in the street one tells that beggar that the

householder feed you well, the beggar will be dissatisfied thinking

that he should have gotten more.

 

In that case in the beggar’s mind there will not be any sweet feeling

towards the householder– rather in that circumstance the relation between

them will seem cold and distant. The beggar will even feel angry and

inimical towards that kind householder.

 

 

LIKEWISE WITH PARAMA PURUSA…

 

Likewise with Parama Purusa, each and every sadhaka should think &

cultivate the idea in his mind that all the joys and all the smiles in his

life are due to His supreme grace.

 

And this is not just the world of make believe, this is the grand reality

of this divine universe. Because Parama Purusa really does do everything.

Everything is due to His grace and He is in controller of everything going

on in this vast universe.

 

So believing everything to be a result of His cosmic grace is not just

one’s own mental fabrication or one’s own imagination, this is indeed the

grand reality of this created universe: He is the one doing everything. All

credit and glory goes to Him.

 

And by realising this truth then automatically that sadhaka will feel more

love and affection for Parama Purusa. One will feel a deep sense of eternal

gratitude towards Him. And in that ideal psychic environment, a close and

intimate relation with surely blossom between the bhakta and Parama Purusa.

 

 

WHAT VAIN JINANIS DO

 

But if out of one’s own silly vanity any jinani fails to recognise this

divine truth, then in their own mental laboratory they will build up their

own superiority complex and think that all good things are due to their own

greatness. Because of this vain and self-centered approach, mentally such

jinanis remain far away from Parama Purusa and they cannot make that sweet

relation with Him. And step by step this feeling of isolation permeates

each and every aspect of their life until finally their whole existence is

sunk in woe and frustration.

 

 

HUMAN DESIRE AND LONGING

 

Ultimately human beings want someone who is very close– someone who will

be their grand companion through each and every moment in their life. Human

beings want that type of intimate relation and eternal Friend. And such a

companion, such a relation, such a Friend, can only be Parama Purusa– not

any human being.

 

So if in their life anyone has been blessed to have that type of close link

with Parama Purusa then in their life there will always be a sweet flow of

love and devotion and they will always feel happy, content, and internally

satisfied. Because their life is drenched in His divine love and they feel

His grace working each and every moment.

 

 

UNFORTUNATE UMBRELLA OF VANITY

 

But if due to their own unit ego and vanity anyone is unable to cultivate a

sweet feeling with that most loving and divine Entity, then that type of

jinani will always feel sad, lonely, and depressed. Their life will always

feel empty. And the root cause behind it all is that unfortunate umbrella

of vanity.

 

Here below Baba describes this situation.

 

Baba says, “He has got equal love for each and every creature of this

universe, for all animate and inanimate objects. His krpa’ and His

compassion is being equally showered upon each and every individual, upon

each and every object. He bestows His compassion equally on each and every

object. Equally on pa’piis [sinners] and pun’yava’nas [the virtuous].”

“But common people do not feel it, they do not feel that they are getting

His krpa’. Why do they not feel it? That krpa’, that water of compassion,

is being showered on each and every creature equally, but ordinary people

do not feel that they are being drenched by those sacred waters. Why?

Because they are holding the umbrella of vanity over their heads, that’s

why they are not being drenched.”

 

“And what is sa’dhana’? You will have to remove that umbrella from above

your head and get yourself drenched by the sacred water. You will have to

remove that umbrella of vanity…and get yourself drenched by that water;

and then you will feel that you are being graced by Him. This is what is

called krpa’. Krpa’ is there, but you will have to come to feel it by your

sa’dhana’. And when you will remove that umbrella, you will get proper

direction, and then you will be guided by hla’dinii shakti, by Ra’dhika’

shakti. Here you will come in contact with His nu’pura dhvani [Divine

Sound].” (AV-33, ‘Brahmacakra’)

 

 

SADHANA AND HIS GRACE REMOVES THE UMBRELLA,

 

OTHERWISE…

 

Thus as Baba guides us in His above teaching, the devotional cult of

sadhana enables one to feel the sweet presence of His divine grace. Because

when one does sadhana then naturally the mind becomes soft, serene, and

peaceful. And in that way, the sadhaka instinctively feels that everything

is due to the divine grace of Parama Purusa.

 

However, without that, without the practice of sadhana, such jinanis just

develop a gross superiority complex and in their mind vanity is the

dominant factor. In which case they go on harbouring the idea that they

themselves are the only doer in this universe. And they give all credit

unto themselves.

 

And giving credit to oneself instead of Parama Purusa is the umbrella of vanity.

 

When one recognises that Parama Purusa is doing then that is devotion.

 

By holding such an unfortunate umbrella of vanity over their head, these

jinanis remain far, far away from the charming and loving presence of

Parama Purusa– they do not feel the continuous flow of His sweet grace.

This is their unfortunate state– all because of the umbrella of vanity.

 

 

BABA’S BLESSING

 

By His infinite mercy and compassion may we all develop that intimate link

with Parama Purusa and thereby swim in the devotional waters of His sweet

grace.

 

Baba says, “When you are enjoying the Grace, what will happen? The radius

will be shortened, and in this very life you will become one with your

Goal, your Nucleus. This Nucleus knows no artificial barrier, nor isms,

countries or philosophies. This Nucleus knows that the moving entities are

My children – they want to come and sit on My lap.” (AV-12, ‘The Only Cult’)

 

Namskar,

Pradiip

 

 

Note 1: PROBLEM OF VANITY

 

Here Baba describes how vanity affects people.

 

Baba says, “‘I did this, I did that–I built this road when I was a

minister I constructed this bridge when I was in the Public Works

Department’–this is how people become mad for their little ‘I’.” (AMIWL-11)

 

Thus when people suffer from this type of vanity it is impossible to

develop an intimate and sweet relation with Parama Purusa. Because when

they get any success then they proudly think that they are doing everything

and that Parama Purusa is not doing anything. And when anything bad occurs

then those same jinanis vehemently blame Parama Purusa for causing such a

disaster. By this type of demented outlook, ultimately such jinanis create

an inimical relation with Parama Purusa. By this way any balanced person

can see how vanity is a huge hindrance on the path of spirituality.

 

 

Note 2: MORE ABOUT THE UMBRELLA OF VANITY

 

Here Baba explains more how due to their vanity jinanis feel that only

others get His divine grace– but not themselves.

 

Baba says, “Now, you can say, ‘This gentleman has got the grace of the

Supreme and I do not get the grace. What am I to do?’ No, He is omnipotent,

omniscient, and all-loving. His grace is for all without any exception. But

because of your individual vanity, you do not realize it.”

 

“Suppose there is a heavy rain of His grace. If you hold an umbrella of

vanity over your head, you will not get drenched with the rain. So, if you

remove the umbrella of vanity from your head, you will be drenched with His

grace.” (17 August 1979 DMC, Taipei)

 

The only solution for such jinanis is to remove their unfortunate umbrella

then only will they get relief and mental peace– otherwise their life will

pass in frustration.

 

 

Note 3: OUR ETERNAL FRIEND AND HIS EVER-FLOWING GRACE

 

Baba says, “He constantly showers His grace without reservation even on

those persons who make no effort for salvation and who gradually degrade

themselves. Even though you calumniate Brahma and deny His existence, yet

He will not be displeased with you. He will not thrust you on the path of

destruction. His imposing countenance of forgiveness will for ever remain,

and He will forever go on directing you to the ways of salvation. Who else

is your genuine friend and compassionate companion?” (SS-1, ‘Brahma Krpa Hi

Kevalam’)

 

 

PRABHAT SAMGIITA

 

“Kabhu shuye base kakhano da’nr’iye upal kur’iye bhariyechi ghar…” (PS

2826)

 

Purport:

 

Baba, You are my Goal, You are my everything, but thus far I have wasted

my life. Sometimes by lying in lethargy, and sometimes by sitting idle, and

sometimes by standing still, and sometimes by collecting pebbles, I have

just filled my house– my life– with useless things. Baba, I have just

passed my days filling my life with so many crude activities and mundane

objects. Holding onto the bank of the river of life, I did not try to

search out its destination– the Great Ocean, i.e. Parama Purusa. Baba,

because I was so plunged in mundane attachments I did not even try to look

into deeper aspects of the life: From where I have come, what is my Goal,

where do I have to go, what is my destination etc. Because I was so

immersed in the fleeting pleasures of this crude world, these meaningful

queries did not arise in my mind. Baba, like this my days passed without You.

Baba, due to the negative attraction of avidya maya, my entire life is

moving in a tamasik way. Because of the high tide of staticity, the river

of my life is flowing in the reverse direction– away from Parama Purusa.

Baba, my mind is somewhat aware that the high tide of avidya maya has come.

By Your grace I realise that I am swayed by and in the grip of avidya maya;

I am aware that I am unable to move towards that Great Ocean– towards You.

Baba, I did not even get the opportunity to know whether the ocean is far

or near. Due to the onslaught of staticity, I never even tried to discover

whether Parama Purusa is close or distant. Baba, I never looked in Your

divine direction due to the upsurge of avidya maya.

Baba, today by Your magnificent grace, with the divine pull of the low

tide, the thought of the ocean– the thought of You– has appeared in my

mind. It is Your grace. Baba, due to the attraction of the Great, all the

negative allurements of avidya maya have faded from my mind. No longer am I

caught up in and attracted by those crude things. Baba, after forgetting

the attraction of friend and foe, now by Your divine grace the sincere

longing has awakened in my mind to merge into that Divine Entity– into

You. Baba, by Your grace You have brought me onto the path of sadhana and

by Your mercy I moving towards Your divine Self.

Baba, please be gracious and make my life successful under Your shelter…

 

Read Full Post »

Date: 21 May 2010 15:48:36 -0000
From: “Chandramohan Jha”
To: AM-GLOBAL
Subject: Vishesh Yoga, Dhyana, & Guru Sakash

Baba

“Tamasha’r pare a’sha’r a’lok purva’ka’she raune eneche…” (PS 4699)

Purport:

O’ human being, the humanity is desperately calling you. Please awaken; do
not sleep anymore. In the eastern horizon, the colorful dawn is
approaching. The time is not far when no one will be downtrodden, when no
one will hang their head due to lack of hope and despair. Look, Parama
Purusa has come! The days of darkness and negativity are fast fading away.
The new dawn is approaching. The nearest and dearest Parama Purusa has
come. With His divine blessing and infinite grace we have to march forward…

== VISHESH YOGA, DHYANA, & GURU SAKASH ==

Namaskar,
We all know that the sadhana system of Ananda Marga is unparalleled and
leads one to the height of human glory: Becoming One with Baba. It is
devotional, rational, and logical.

For everyone’s review & reflection, here following is a discussion about:
(1) Guru Dhyana, (2) Guru Sakash, and (3) Vishesh Yoga.

And we should see if there is any link between these three practices or not.

Note: One Vishesh Yogi has tried to pacify others by telling others that
they should repeat the Guru Sakash shloka at the time of Guru Sakash
because that is one of the lessons of vishesh yoga. This Dada is telling
such things at dharmacakra, lectures, as well as in his sermons and gossip.
So once again we should examine this entire issue and gain clarity, once
and for all.

BABA’S GUIDELINE: HOW WE ARE TO DO GURU SAKASH

At the designated time each morning, every Ananda Margii awakens and
immediately ideates on Baba. This is our practice of Guru Sakash.
And this practice of Guru Sakash is just like our Guru Dhyana. Because in
Guru Sakash we are to lovingly recite His divine Name. This is Baba’s
explicit direction in Guru Sakash:

Smarettam Nam purvakam
meaning: ‘Recall His Name’

Baba says, “Whatever words you use mentally to address the Guru at the time
of dhyana or Guru dhyana, should also be used at the time of this Guru
Dhyana [i.e. Guru Sakash]. You should always address the Guru for an
extended period. This is Gurusaka’saha.” (YP, ’98 Edn, p.195)

Hence in Guru Sakash we are to engage in the deeply devotional process of
chanting His divine name over and over again. With a heart drenched in His
love and with His form floating in our mind, we are to recite His loving
Name.

MOTHER – BABY ANALOGY

It is just like how a baby cries and calls out for its mother and then the
mother comes. Calling the mother’s name is enough. That baby need not
repeat some poetry or text from the mother’s book in order to get the
mother to come. It is not like that. Simply saying ‘mama’ is enough.

Similarly to get Baba in Guru Sakash, just calling His name is needed– not
more & not less. Because after all that is Baba’s guideline. So we should
follow Him.

THE POISON OF A FEW JINANIS

In contrast a few jinanis are trying to misguide others by saying one
should repeat the shloka “Pra’tah shirasi…”– but we shall investigate
how this is nothing but their ludicrous invention. Indeed their so-called
guideline is wrong and totally off the mark.

CALLING HIM IS THE KEY POINT

Point being that Baba Himself directs us that when doing Guru Sakash we are
to chant His name. So then that is what we should do; and by following His
guideline we are sure to get success.

Hence at the time of Guru Sakash we are to internally repeat: ‘Baba, Baba,
Baba…’ or call out to Him with any other intimate and loving epithet that
naturally and spontaneously arises in the mind. But that epithet must be a
siddha mantra.

Here the main point is that one must know that in Gurusakasha one should
call Him.

And indeed, that is Baba’s very clear-cut method for doing Guru Sakash: To
repeat His divine name or address Him in any other intimate and loving way.
And by this divine practice, one will get Him and drift in His bliss all
day long.

JINANIS CREATE THEIR OWN PHILOSOPHY

ABOUT GURU SAKA’SH

Now let us further investigate how some jinanis mistakenly think that
during Guru Sakash, one should repeat the shloka: “Pra’tah shirasi…”.
This has been one ongoing point of gossip.

Why is this gossip is going on? Because jinanis like to create their own
philosophy and in that way they try to inject disease and confusion in the
minds of the people. Such jinanis always create new dogmas by mixing and
matching various recipes and formulas etc. In the case of Guru Sakash this
has also happened.

Because in this particular instance one vishesh yogi is wrongly mixing and
matching his vishesa yoga lesson with Guru Sakash. Because he has been
gossiping about that in one lesson of vishesha yoga the “Pra’tah
shirasi…” shloka is repeated. So he mistakenly concluded that we should
do the same in Guru Sakash. But this is not Baba’s teaching so we should
beware.

If we do not follow Baba, then His sadhana system will be lost at the hands
of these jinanis– just like what happened in the past with Lord Krsna’s
teachings. Sri Krsna taught yogic meditation and dogmatic priests turned
that into ritualistic idol worship. If we are not careful, jinanis will do
the same madness with Baba’s divine teachings.

BABA’S DEFINITE GUIDELINE ON GURU SAKASH

Because Baba clearly guides us to address Him in Gurusakash in the same way
that we do dhyana. One should not repeat the shloka during Guru Sakash.
Rather we are to call Him using His divine name. That is His teaching.

Baba says, “Whatever words you use mentally to address the Guru at the time
of dhyana or Guru dhyana, should also be used at the time of this Guru
Dhyana [i.e. Guru Sakash]. You should always address the Guru for an
extended period. This is Gurusaka’saha.” (YP, ’98 Edn, p.195)

So first and foremost in every disciple’s mind is to follow the Guru. And
Baba’s explicit instruction is to chant His name at the time of Guru
Sakash– not repeat the shloka.

The value of the shloka is how to do the practice– that everyone should
understand and remember. Just like in our first lesson we do not repeat the
entire system but rather repeat our Ista Mantra.

And indeed Baba’s original teaching on this important point of Guru Sakash
was first given in Shabda Cayanika (Bengali edition), and there He makes no
mention whatsoever that we are to repeat the shloka. Only Baba is telling
to repeat His name.

HUMAN MIND IS ONE

Here is another way of thinking of this matter of Guru Sakash.

The limitation of the human mind is that it cannot do two works at the same
time.

Then how can we chant His name and repeat the shloka simultaneously. We
cannot.

It is just like: How can we listen to two different radio stations
broadcasting two different programs at the same time. We cannot.

Reason being two things cannot be done at same time by one unit mind.
By the method of deduction then it is clear that we are only to repeat His
name. Since that is Baba’s singular guideline on the point of Guru Sakash.
And being His disciples we are to follow Him and not anyone else.

THE SHLOKA APTLY DESCRIBES THE PROCESS;

IT IS NOT THE WAY TO ACTUALLY PRACTICE GURU SAKASH

Logic and rationality further tell us that Baba has given the shloka
“Pra’tah shirasi…” to provide us with instructions for how to do Guru
Sakash. And those instructions are to be followed– not repeated. And those
instructions specifically state that we are to repeat His Name.

Hence, those directives– those lines of the shloka– are not to be
repeated like a mantra during the practice of Guru Sakash. That will not
work; and that has no sense.

It is just like when practicing yama and niyama then we abide by the
guidelines of those 10 tenets. We do not sit there and repeat the shloka:
“Ahim’ saty a’steyam….” (GHC) Rather we abide by the philosophy which
that shloka preaches.

Likewise, when it is time for half-bath, we do not repeat the instructions
from Caryacarya part 2, rather we go to the bath or well and apply water
accordingly.

Similarly, the shloka “Pra’tah shirasi…” is the philosophy of HOW to do
Guru Sakash, and the repetition of the dhyana mantra is the WAY to do.

WAY OF DOING VISHESH YOGA

Per one vishesh yogi’s talk, we all understand that one of the lessons of
vishesh yoga is to repeat the whole shloka, “Pra’tah shirasi…”.

In that way, vishesh yoga is very similar to doing 3rd lesson, i.e. tattva
dharana. Because in third lesson we repeat an entire shloka which describes
all the various qualities and attributes of each of the first five cakras.

And if one only does third lesson it is impossible to reach the Goal.

Because it is not complete by itself– rather other lessons are needed.
And in vishesh yoga it seems they do the same thing except with the crown
cakra also. So that is one technical type of approach.

Whereas Baba has given the practice of Guru Sakash as a devotional sadhana
where the sadhaka yearns for Baba and calls out to Him. So that shloka is
not at all needed in the practice of Guru Sakasha.

EVERYTHING HAS ITS OWN UTILITY

The whole thing works in this following manner.

To run a bullock cart a bull is needed. But that same bull is not needed
when driving a car.

So just because the shloka needs to be repeated in vishesh yoga has no
bearing on whether it should be repeated in Guru Dhyana or Guru Sakash.
Because they are different practices.

Likewise the training one undergoes to prepare for running a marathon is
different from what one does in order to prepare for a deep sea diving
expedition.

So just because the shloka needs to be repeated in vishesh yoga has no
bearing on whether it should be repeated in Guru Dhyana or Guru Sakash.
Because they are different practices.

Here the point is that different things have different value.

And on the top, Baba specifically guides us that in Guru Sakash we are to
call out to Him using His name etc– and we are not to recite the shloka.

VISHESH YOGA IS LOWER THAN DHYANA ETC

Even then, some naive people may be operating under the assumption that
Vishesh yoga is something really great and that we should just follow that
approach irregardless etc. Due to their ignorance or complex etc, some may
be thinking in this direction.

But really it should be clear to all that in the devotional sphere– which
is the highest realm of all sadhanas– our Guru Dhyana and Guru Sakash have
far more value than Vishesh Yoga. This is Baba’s guideline.

Baba says, “In meditation there must always be the feeling that you want to
serve Him. If this is the feeling, immediately the mind gets concentrated.
If in meditation there is the culmination of service, everything will be
achieved. Even through the preliminary lessons of meditation (Na´ma
Mantra), a spiritual aspirant can get salvation, but even one practicing
higher meditation (Vishesh Yoga) cannot attain it if there is no feeling
for service, and meditation is done just for the sake of exhibition of
one’s heroism.” (‘The Thoughts of Shrii P.R. Sarkar’)

And it is not just on one occasion, but so many times Baba has told that
one who can repeat His name sincerely with true bhakti will get the highest
realisation.

That is why in Guru Sakash, we repeat His name and not the shloka.

In contrast, vishesh yoga is primarily for those whose minds cannot make
that devotional link so they need some technical approach. Without that,
for them, sadhana is not possible.

Indeed we have all heard Baba say on various occasions that, ‘Those
involved in vishesh yoga are just lagging behind…’.

So none should think that Vishesh Yoga is for some type of higher
realisation. That is not the case.

Baba says, “Through the preliminary lessons of meditation (Na´ma Mantra), a
spiritual aspirant can get salvation, but even one practicing higher
meditation (Vishesh Yoga) cannot attain it.” (The Thoughts of Shrii P.R.
Sarkar)

Indeed what to speak of attaining salvation, those vishesh yogis are
creating a lot of problems and mess in our AMPS and it will take hundreds
of years to undo the damage that they have done. This we have all witnessed.

That is why we should keep strict to Baba’s teaching about reciting His
name during Guru Sakash and not be swayed by what certain vishesh yogis are
telling.

BABA’S BLESSING

The culminating point is that Guru Sakash is one highly devotional teaching
from Baba and we should practice it according to His guideline- not any
other way. So may we all be sincere in our approach each and every morning
and even when we awake in the middle of the night. In all such times may we
follow His specific guideline of lovingly reciting His name as His divine
form appears in mind– and not repeat the shloka. So we should concentrate
our mind, visualise Him according to the system, and then call Him with His
loving name. That is the only way to serve Him and please Him in Gurusakash.

Namaskar,
Chandramohan

Note 1: BEWARE OF JINANIS

On numerous occasions Baba has warned us to beware of jinanis. Because
jinanis come to inject various diseases through their false theories and
concocted formulas etc. The problem is that jinanis have no faith on Guru
and instead they just make up their own things. But we are to follow Guru.
Indeed, reverence to Guru means following what He says. That is the whole
point. So when He guides us to chant His divine name when doing Guru
Sakash, then that is the proper approach– not any other.

Note 2: MUST NOT LET THEM DIVIDE OUR SPIRITUAL APPROACH

Thus far, in our AM sadhana system there are not different ways of doing
sadhana. More clearly we can say that although our Marga has temporarily
been splintered into different factions– still the spiritual practices of
all the groups is the same. On this point we are very fortunate. In
contrast, the Shias and Sunnis fight viciously over how the mode of worship
is to be done. Same with the Protestants and Catholics & same with the
various branches of Hinduism. And this creates a poisonous feeling and
leads to the spilling of blood. As of now, things are not like that in our
Marga. But we have to be careful because various jinanis want to divide AM
according to different ways of doing spiritual practices. If we are not
careful this is going to happen. So we should be ready to follow Baba. And
indeed it is for this reason that Baba proclaims that jinanis are the
enemies of society.

Note 3: OTHER ASPECTS OF VISHESH YOGA

The aforementioned vishesh yogi has also been gossiping around that in
vishesh yoga they concentrate on cakras and their mount, i.e. animals like
elephant etc.

So here again we should not think that vishesh yoga is so great. No doubt
it has its utility but it is not higher than Guru Sakash or dhyana. Because
thinking about Him is the greatest endeavor– not those animals. Only Baba
is the Goal.

Of course those doing vishesh yoga like to create a mystique about it so as
to place themselves a notch above. But this is just their tricky way. And
one should not give any credence to their claims. None should fall prey to
their trap.

Rather we should see their conduct and it is they who are the main cause of
division and destruction in our Marga.

Note 4: CRYSTAL CLEAR VARABHAYA MUDRA PHOTO TO ALL

To succeed in the spiritual realm it is very helpful for everyone to have a
crystal clear copy of Baba in varabhaya mudra. This is a must. So everyone
should demand proper copies of this photo from PRS Dada and others
responsible for making this available. Everyone should put forth this
demand. It is our birthright. Because without a photo of proper quality,
doing Guru Sakasha and Guru Dhyana is not easy.

Read Full Post »

Self-Test: II

"This is the introspective self-test that everyone in AM must take. No one can administer this test to you. Nor can you impose this test on anyone else. This is for every sadhaka to think about internally - with absolute honesty and sincerity, otherwise it will not work."

"This is the introspective self-test that everyone in AM must take. No one can administer this test to you. Nor can you impose this test on anyone else. This is for every sadhaka to think about internally - with absolute honesty and sincerity, otherwise it will not work."

From: “Ramlal Sharma”
To: am-global@earthlink.net
Subject: Self-Test: II
Date: Sun, 11 Oct 2009 10:50:51

Baba

“A’lo jhariye madhu ks’ariye a’ndha’r sa’riye tumi esecho…” (P.S. 1233)

Purport:

Baba, You have come and by Your divine advent You are showering
effulgence, exuding nectar, and wiping away all darkness. Baba, You have
come– making the flowers blossom & graciously spreading happiness and
bliss to one and all. Baba, by Your august arrival everyone’s hopes and
longings have been fulfilled.

Baba, living beings were awakened by the deep yearning and pain of
longing in their heart. And with this feeling, in the anticipation &
hope of Your coming, they were awake, watching for Your arrival–
constantly looking towards Your path. Baba, this pain and longing of
devotees resonated in Your heart and You could no longer remain distant.

Baba, You have come and You are graciously pouring the basket of love–
satisfying everyone’s heart. The sleeping humanity has gotten new life
by Your grace.

Baba– that river which dried up and evaporated, and that song which
was lost in the oblivion– the current of that very river and the tune of
those songs You have graciously brought along with You.*

Baba due to Your august advent You have inundated each and every heart
with the nectar of devotion. This is Your causeless grace…

* The inner idea is that when Parama Purusa comes and He saturates the
heart with deep devotion, then all those feelings of love and which had
dried up start to blossom. In the above song, the river signifies the
flow of devotion and the song and melody refers to that subtler
expression of devotional feeling…

== SELF-TEST: II ==

Note: The link for the first letter in this series is below the signature.

Namaskar,
The first letter in this series emphasized the importance of devotion
and offered a self-test: “Am I a jinani or not?”

This letter focuses on evaluating, “Am I truly a devotee?”.

In any discourse it states that devotees are the uppermost and
their life will be victorious. So let’s see, “Am I devotee
or not?”

Many live under the illusion that they are devotees, but in
true sense they are not. None should fall into this hole.

Thinking about being a devotee is not enough, one should
test oneself according to Baba’s divine teachings.

Knowing what one’s real status is very important. If you
discover this truth at the end of your life, then that
will invite misery and it cannot be fixed in that late
hour.

Now is the time to know: Do I have devotion for the Divine
Entity or not?

There is no external judge, court, or committee that is carrying out
this survey. This is purely a self-test.

Specifically, I should ask myself and you should ask yourself. There is
no “other” involved and this is not the time to judge or classify
someone else. This is purely a personal experiment for spiritual
liberation

Let’s then investigate this important topic, “Am I a real bhakta?”.
Knowing the answer will foster progress along on the path.

IMPORTANCE OF DEVOTION

Other schools of yoga may give huge credence to the paths of action
(karma) and jinana (knowledge). But in Ananda Marga, everyone
understands well that bhakti is the main thing. That is what Baba
Himself emphasizes in so many thousands of discourses.

Baba says, “It is a recognized fact that the way to salvation is
three-fold; jina’na, karma and bhakti. All three of these roles are
recognized routes, and I have nothing to say against any of them. But
you know, those who are experienced in this life of spirituality say,
after realization, that the path of bhakti is the best. Even the
intellectual giant Sham’kara’ca’rya had to admit that “moks’a
ka’ran’asamagryam’ bhaktireva gariyasii” – bhakti is the best way to
moks’a or salvation, the approach of bhakti is the best.” (AV-6)

Baba says, ‘The path of bhakti is not only harmless, but the wisest one
and is the approach of the most rational people. So my advice to you all is
to move along the path of bhakti. It is the best route.” (AV-6)

Indeed, it is well known in our Marga that devotion is the most favoured
approach and the best thing in life is to become a devotee – that is
second to none.

“I MUST NOT DUPE MYSELF”

When we all want to become devotees, there should be a sure-fire way to
determine, “If I am a devotee or not”.

One should not live in the illusion that “I am a great bhakta” when in
fact I have just tamasik devotion. That is like cheating oneself,
knowingly or unknowingly, intentionally or unintentionally.

It is just like if I think to myself, “I am a great swimmer and I can
swim across the river”, when in truth I am not a great swimmer. Then
when I try to swim the river, invariably calamity will strike. I will
not make it – I will drown. All because I was living under the banner of
self-deception & hypocrisy.

Such horrors should not happen in one’s devotional life. One must not
think, “I am a top grade bhakta, I am a top grade bhakta’, only to reach
the end of their years on this earth and suddenly realise, “I have
wasted my time, I do not have devotion, I do not know what to do.” This
type of panicked desperation due to living in an illusion should not
befall anyone.

All along they hypocritically think that I am great devotee, and they
get happy announcing this to others, when in fact in their heart they
have just tamasik devotion. That situation is not good, because
Parama Purusa sees right into your heart and knows what you are.

So one must not dupe oneself in this hypocritical manner. Then one
will just feel empty inside despite getting praise from others.

Nor should one live with the false notion that “I have no devotion”,
when in fact I have a lot of devotion.

There should not be a miscalculation in either direction.

So we should make a clear pathway to understand our own degree of
devotion. That is what this letter is all about.

WHAT IS DEVOTION?

First we must understand and define what devotion is.

Sa para’nuraktriishvare

According to Baba, devotion is love for the Supreme Entity.

Baba says, “One’s attraction for the Infinite Entity is called
prema…And for a bhakta? Bhaktipremasvaru’pin’ii. For a bhakta, “bhakti
is prema personified.” Bhakti is the spirit of prema.” (SS-24)

Having love for Parama Purusa is devotion.

MEASURING ONE’S DEVOTION- Part 1

The key principle then is how to measure one’s love for Him. How can a
sadhaka introspectively understand, “How much do I really love Baba.”

Here is one theorem that will help.

Baba says, “Where “I” is, “He” is not… where “He” is, “I” is not.
Remember, devotion is the pre-requisite of sadhana’. Maturity of
devotion is love and maturity of love is He.” (SS-3)

What needs to be understood here is that the human mind is one. One’s
egoistic desires cannot co-exist with love for Baba. It is either “I” or
“He”, “I” or “Baba”. That is the real determining factor in assessing
the level of devotion.

Let’s take a more careful look.

Suppose a person thinks, “I want to become a respected leader, but of
course I love Baba.” Anyone thinking like this is not a true bhakta.
Because their egoistic desire of wishing to become a great leader is
more than their love for Him.

Likewise if the mind is full or dominated by any similar desire: “I want
to become a millionaire”, or “I want to meet someone from the opposite
sex”, or “I want my boss’s job”, or “I want post and prestige”, or “I
want to vacation in Switzerland”, or “I want to become Purodha
Pramukha”, or “I want to be respected in my town”, or any other such
desire, then to the degree that desire is existing or dominant is the
degree to which, “I am not a devotee”.

Because the “I” is dominant and not “He”.

That is essentially how it works. “I” and “He” cannot co-exist as the
human mind is one.

One is imposing my desire about His desire.

This does not mean that one must give up everything of this world,
such as a job, or house, or family, only it means that one
should live in this world in service to Him.

I should continue doing my duty – doing my job and serving my
family – all in service to Him, not in pursuit of my own
petty desires. This is objective adjustment.

Objective adjustment does not mean forgetting Baba, it means
keeping Him as the Supreme Subject in all one does. The I-feeling
of ego should never dominate. Many get confused on this point.

Real bhaktas harbor only a single desire in their mind; regardless of
what they are doing they think, “I want to please Parama Purusa”. That
is their singular motivation and internal longing.

Any other subsidiary desire merely diminishes that state of true
devotion. Why? Because love is only one, not two or many. One cannot
simultaneously long for Baba and a higher post. Longing is one and a
person will naturally long for what they love most.

Thus every Ananda Margii must reflect, “What do I long for most? Baba
and Baba alone – or do I have other desire in mind?”

One cannot love two things to an extreme degree, only one. Some
confuse that they can have strong love for many objects, but that
is just a misnomer. There can be top-grade love for one entity.

Why? Because the cult of spirituality is the cult of pinnacled order.

MEASURING ONE’S DEVOTION- Part 2

This is the introspective self-test that everyone in AM must take. No
one can administer this test to you. Nor can you impose this test on
anyone else. This is for every sadhaka to think about internally – with
absolute honesty and sincerity, otherwise it will not work.

If others administer the test, one can get a passing mark by
their hypocritical behavior. One has to prove to Parama Purusa, that
I am devotee – not others.

One must consider, “Am I doing to please Him or do I have some other
competing desire in mind.” That is the essential question.

Everyone must know their own state of mind and mental longing. That is
the self test. Then one will know their level of devotion.

According to AM scriptures, devotion is everything, and one’s longing
should only be for Parama Purusa and for that reason one gets
human life, then we should be clear about our real
stature of devotion. One should know, “I have high devotion or low
devotion.”

No one should live in some dreamland state like the pauper who
internally thinks they are a billionaire when in fact they have not even
one penny to their name.

Similarly, no Ananda Margii should foolishly walk this earth thinking
themselves to be a great bhakta, when in truth they have so many other
worldly longings in mind.

When talking about highest devotion then mind can only love one. When
loving Parama Purusa then one cannot simultaneously have worldly love.
If you fall in love with worldly things side by side dreaming that you
are a great devotee, then your devotion is false and it will not help you.

That is why introspection is needed to fix oneself.

In this regard, no third party is involved in this self-test. It is
between you and Parama Purusa. In this situation, hypocrisy has no
value. Sincerity is needed.

Here Baba shows how worldly love cannot coexist with Divine Love.

Baba says, “Do you love your son? No, no you don’t love your son. You love
Brahma in the form of your son. By loving your son as a son, you cannot
love the Lord. Where there is the feeling of son, there is no Lord and
where there is the Lord, there is no son. Where you exist He does not
and where He exists you are no more.” (SS-1)

Jánhá káma tánhá nahiin Ráma, jánhá Ráma tánhá nahiin káma;
Dono ekatra nahiin miile ravi-rajanii ek t́hama.

Baba says, “When there is attachment to the mundane, Parama Puruśa is not
there; where there is Parama Puruśa there cannot be attachment – these
two things cannot go together, just as the sun and the night cannot go
together in the same sky.” (DKG)

BABA’S BLESSING

By Baba’s grace He has given us devotion for Him by bringing us onto the
path. But one must not let that level of devotion be drowned out by
other crude desires. One must cultivate more and more pure devotion –
failing that one’s fate is bleak.

Baba says, “the worship of Brahma should be done scrupulously, or else you
will later regret and bemoan the futility of your life with the last drop
of your tears at your last hour. You should make your life worthwhile through
your sa’dhan’. How much can your worldly friends and relations do for you?
After your death your relatives may perhaps ask, “How much money has he left
behind?” Your friends may go to the crematorium and indulge in flattering
reminiscences about you. Your husband or wife may cry for you for about
ten or twelve days and then regain their normal composure. Your lot will
be only a profound sigh – a record of the futility and frustration of your
life. So do not waste your time lest you later have to repent.” (SS-3)

One must sincerely ask, “Do I long for Baba or something else like
money, name, or fame?”. Then one will know one’s true status.

At the same time, never miss the opportunity to ask Baba for more and
more bhakti. By His grace human life is a unique opportunity to come
close to Him.

One must realise, “I have been through so many animal lives and day by
day I am speeding towards my death. I must be practical and sincerely
advance along the path of bhakti. For that, I must think, ‘Am I longing
for Baba or something else’.”

Baba says, “There should not be any amalgamation in devotion. For example,
people mix copper in gold, but there should be no mixture in bhakti. Bhakti
should be shuddhá bhakti, unadulterated devotion; that is, there should
not be any covert desire in the mind. If there is a second thought, it
might be that that desire will be satiated; but Parama Puruśa will remain
unattained. The covert desire was your main desire, and devotion was a
show. This will not do.” (AV-1)

Baba says, “The object of Esana is Parama Puruśa and nothing else.”

“Ananyamamata visnormamata brahmasamgata”.

The Esana for other objects has to be channelized towards Parama Puruśa.
This will be the right Esana. And “Ananyamamata visnormamata brahmasamgata”
– that is love, that is Mukti. Hence, the correct Esana for men is Bhakti
(Devotion).”

“If a man wants to become a devotee of the lord but in the mind of his mind,
if he thinks that God will make him pass his examination – here the Esana is
not one but two. Here the work will not be done, “I want Paramatman and from
Him I want nothing”. When something is demanded from God the Esana becomes
two. Hence the time is completely wasted. Where this Esana is towards Paramatman
there it is known as Devotion. Where there is Bhakti there will be the success
in action and there will be victory for devotees.” (SS-20)

Namaskar,
Ramlal

Note 1: MORE LETTERS ON THIS TOPIC:

AM I JINANI OR AM I DEVOTEE?


*****************************************
Baba says, “O’ human beings, don’t get scared, light is sure to come
after darkness.” (AV-1, p. 51)
*****************************************

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Self-Test

Date: 26 Sep 2009 16:19:39 -0000
From: “Liiladhar Karn”
To: am-global@earthlink.net
Subject: Self-Test

Baba

“Saba’re kari a’hva’n saba’i a’ma’r pra’n’…” – P.S. 2945

Purport:

Here goes the clarion call to one and all. Everyone is my own; everyone
is my pra’n’a; everyone is close to my heart. We are all collectively singing the song in unison and moving towards the Goal– Parama Purus’a. Nobody should remain left behind. We should carefully see that nobody should cry in the society, remaining as downtrodden or as neglected one. We are all singing the marching song of life collectively, with one tune and one melody. There is no difference between one human being and another.Everyone’s desires, hopes, and inspirations are the same. We are all moving on one path with the inspiration of the great ideology, which will lead towards greatness…

== SELF-TEST ==

Namaskar,
In our Ananda Marga, Baba has clearly declared in countless discourses
that bhakti is the best. We have all heard or read how Baba proves the
superiority of bhakti over the paths of karma and jinana. The Ananda
Vacanamrtam series alone is filled with dozens of discourses along this
theme.

Naturally then, all in the Marga aspire to be top-grade bhaktas. Every
sadhaka wishes to consider themselves as a devotee. Invariably, though,
some fall in the category of being a karmi or jinani.

So the question is: How to tell who am I? How can we know what we are.

This letter is a “Self-Test” for determining how far one is a tried and
true jinani or not. The goal is not to judge anyone else, but to learn
more about oneself.

After all, if one thinks “I am a devotee” when in true sense
they are something else, like a jinani, then they are just cheating
themselves. No one should be confused about who they are.

All should be able to answer this question: “Am I a bhakta, karmi, or
jinani?”

Then one can best address one’s own personal growth and development on the
path. To get the proper answer, honesty is needed, as well as some
critical points detailed below.

(Note: For your ease and reference, after the signature, there are some
links to other postings defining a bhakta, karmi and jinani, according
to the standard of Ananda Marga.)

HORRORS OF BEING A JINANI

Some may foolishly reason that it is not important to know whether “I
am a jinani or not”. However, by reading Baba’s strong statements below,
it becomes quite evident that one should know whether or not they suffer
from being a jinani. Without knowing, one will be unable to take steps
to rectify the situation, in which case their efforts for spiritual
attainment will be totally wasted.

Baba says, “Unless a spiritual aspirant is able to get rid of these
defects [of jin’a’nam], the aspirant cannot be established in kevala’
bhakti [non-attributional devotion], which is absolutely essential for
the attainment of Parama Purus’a. The wise will, therefore, adopt such a
conduct as to save themselves from the evil effects of jin’a’na.” (AV-23)

Baba says, “In order for sa’dhakas to save themselves from the evil
effects of jina’na, they must learn how to get rid of those effects, and
thus preclude the possibility of allowing their jina’na to be converted
into bandhya’ jin’a’na [sterile knowledge], which is so much in evidence
among the intellectuals of today.” (AV-23)

Thus, no one should suffer the horrors of being a jinani. All must know
their true colour and advance along the path of devotion – that is the
only way. Being caught in the whirlpool of jinana only means ruining
one’s spiritual life, as Baba clearly warns above.

Thus everyone one of us in AM should know their own nature, and in
particular if one is a jinani or not.

This is self-test to be done internally. This is not about looking at others.

WAYS TO IDENTIFY A JINANI

Typically we might classify a jinani as one who creates their own theory
or someone who thinks that “I know” etc.

But there is a more telling attribution of jinanis than that.

First and foremost, a jinani is one who accumulates knowledge only for
knowledge sake, and not for practical use.

This may sound unusual, but actually many do like this, including a few
in our Ananda Marga.

For instance, there are some who are eager to learn all the ins and outs
of sadhana only so that they can deliver a high sounding talk on
meditation – or write a fancy article. In their own life they have
absolutely zero desire to perform sadhana. Such a person is a classic
jinani.

So one should all ask oneself: Have I ever done like this – even to a
small degree?

Then there are those who seek out all kinds of philosophical knowledge
about Baba’s teachings only in order to preach to others and impress
them. In their own heart, they themselves neither wish to apply those
principles nor do they even believe those precepts.

Once again, one should reflect and think: Have I ever done like this
– even to a small degree?

Then there is this dramatic characteristic of a jinani: Such a person
will vigorously lecture or convince others about points which they
themselves do not believe in their own heart. Yet they will preach those
words in order to gain the respect of others. Such a person is a classic
jinani.

For instance, a jinani can give a big talk on samskara theory without
even an ounce of feeling in their heart that there is such a thing as
samskaras. Likewise, a jinani can deliver a resounding oration on Taraka
Brahma without even feeling in their heart that Baba is God incarnate.

And not just that, but jinanis can talk about asanas, diet, yama-niyama
etc, even when they themselves do not care about those practices.

That is why Baba Himself speaks so strongly and disparagingly of such
jinanis.

Baba says, “It has been observed that those engaged in the acquisition
of jin’a’na lose touch with practicality.” (AV-23)

They chase after knowledge merely to enhance their own prestige – not
for any greater good like social service nor for their own spiritual
practice.

So one has to frankly think about one’s own motivation for acquiring
knowledge and decide if “I fall in the above categories”, even remotely
so. If one does, then that means I am either a full-blown jinani,
or at the very least, jinan oriented.

Of course the proper approach to acquiring knowledge is to enhance one’s
ability to serve others and to practice in one’s individual life.
Knowledge for the sake of prestige etc is just a huge liability. No one
should walk around like this. They may posture themselves as being
smart, but in reality they are ruining their life.

Baba says, “The wise will, therefore, adopt such a conduct as to save
themselves from the evil effects of jin’a’na.” (AV-23)

MANY RELIGIOUS PROFESSIONALS ARE JINANIS,

EVEN IN ANANDA MARGA

Actually, these days many religious professionals are jinanis,
especially in the west. They read huge piles of books, preach the word
of god, but live a most ordinary or even degrading existence. In all the
dogmatic religions this happens – to some or more degree as most
religions have drifted far from whatever spiritual base they may have
had in the beginning.

Now many religious professionals preach & study to earn money or to
enhance their career – not to share what they themselves have practiced
and realised. And they get huge prestige for their knowledge.

Whereas in AM, devotion is the highest quality, but even then many fall
prey to jinana.

Please excuse me but we see this phenomenon with various Central Workers
and other top Dadas. They can gracefully deliver a phenomenal lecture on
the importance of Guru and dharma – or so many other topics – yet when
they leave the lecture hall or the book signing, they pay little heed to
Guru’s teachings. They have little or no desire to practice those divine
words in their individual life.

This is the classic sign of being a jinani.

So in our own everyday life, one should pay heed and evaluate what one’s
aim is in gaining knowledge. If it is for anything else other than
serving others and practicing, then that accumulation of knowledge falls
in the category of jinani. Then one is seeking out knowledge for
selfish reasons: prestige, ego satisfaction, social standing etc.

In that case when one gains knowledge one will think, “I am great,
I know so much.” When in reality as sadhakas, one should think that
Parama Purusa is great. After all, all one’s energy comes from Him, without
His divine force, no jiiva con do anything. So it is foolish to think that,
“I am great.” Buttragically this is the classic jinani mentality. They forget
Parama Purusa is doing everything and instead believe that they
themselves are grea. In that case it is extremely difficult if not impossible
for one to surrender to the Supreme. And without surrender, spiritual
success is nothing but a distant dream. Thus one should not fall prey to a jinan
oriented mentality. That is disastrous.

KNOWLEDGE HAS VALUE WHEN…

Learning or acquiring knowledge is only useful and beneficial if (a)
done to serve Parama Purusa and His creation and (b) applied to one’s
practical day to day existence.

Beyond that the gaining of knowledge is nothing but a liability and
turns one into a jinani.

Rather we are to follow Baba’s below premises.

Firstly Baba guides us that bhaktas are to use their knowledge and
skills for service only, and not to enhance one’s prestige as jinanis do.

Baba says, “When devotees serve the universe they do it with the feeling
that they are serving the manifestation of Na’ra’yan’a only to please
Him…The direction of Jina’nii is not working here.” (SS-19)

Secondly, Baba guides us that learning and knowledge only have value
when applied to our own way of living.

Baba says, “Educated are those who have learnt much, remembered much and
made use of their learning in practical life.” (PNS-18)

WE SHOULD ALL PONDER

We all want to get success in spiritual life. So one should all honestly
consider one’s own status and motivation. What is my aim in acquiring
knowledge. How sincere am I to practice what I have learned. Or do I
fall in the category of the jinani – the person who acquires knowledge
merely to show others? If so then maximum efforts should be made to
remedy this.

And it is possible to rectify one’s status. Someone who is a jinani today
will be a great bhakta in the future. All are on the move and the sooner
one knows their own status, the faster they can move on the path
of devotion.

Sometimes people think jinanis are only those who are scholarly. And
while it is true that scholars are prone to the path of jinana, in
addition, anyone seeking knowledge for the sake of petty gains (ego,
bragging rights, prestige, status) is certainly a jinani.

With a little bit of honesty one will can easily discern where they stand.
This is the self-test we should administer to ourselves – today. We should
not waste any time. One should find out: What am I.

BABA’S BLESSING

By Baba’s grace, all have the potential to walk the path of devotion –
nay speed ahead on the path of devotion. No one should get glued to the
path of jinana, neither knowingly or unknowingly. The above test can
help address this.

Baba says, “You are not a small or insignificant human being, you are
the very child of Parama Purus’a. It is your birth right to be
established in the immortality of infinite life. Keeping this supreme
fixed in your memory, proceed to the supreme goal with utmost devotion,
and you are destined to attain the greatest fulfillment.” (APH-4)

Namaskar,
Liiladhar

Note 1: OTHER POSTINGS ABOUT WHO IS DEVOTEE / JINANI ETC

http://am-global-01.blogspot.com/2009/02/unfortunate-umbrella.html

http://am-global-01.blogspot.com/2009/03/date-sat-07-march-2009-230429-0000-to.html

http://am-global-01.blogspot.com/2009/04/misunderstanding-of-who-is-devotee.html

http://am-global-01.blogspot.com/2009/09/request-is-quite-natural.html

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