Reflection on How & Why Baba Taught in So Many Ways

Date: 05 Jun 2013 22:47:29 -0000

Baba

This entire posting is composed of 3 parts:
(1) Posting: Reflection on How & Why Baba Taught in So Many Ways;
(2) Closing Thought: Like Swallowing Poison.(3) Prabhat Samgiita #3304

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

== REFLECTION ON HOW & WHY BABA TAUGHT IN SO MANY WAYS ==

Namaskar,
This letter examines Baba’s diverse and psychological manner in guiding sadhakas and non-sadhakas along the path of welfare.

SPEAKS MORE DIRECTLY TO A’NANDA MA’RGIIS

Baba would speak more directly to devotees than others. The closer one was to Him, the more directly He would speak.

For instance, to the general populace, Baba would cite Buddha’s teaching about “Cakuna samvaro sadhu” in order to warn people about the misuse of their indriyas (external organs). From this, people were to infer that Baba was talking about keeping restraint over the motor and sensory organs, bad food etc, whereas many just took it as a general guideline. So Baba was speaking very indirectly and people may or may not understand, depending on the nature of their intellect.

Whereas to Ananda Margiis, Baba would outrightly say, refrain from eating meat or do not go against 16 Points. There was zero scope for misunderstanding. Baba would use direct language because Ananda Margiis are closer to Him. In that case, Baba had more freedom to express Himself. The idea being that where there is more love, then one’s talk can be more direct. There is a great benefit to this as well, then in a shorter span of time He could give more teachings, and we could learn from Him more quickly, by His grace.

So there is great value in direct speech, but Baba could not use this with all. Language is based on the closeness of heart.

Even within Ananda Marga, Baba would employ degrees of directness. With margiis or dadas with whom Baba was closer, either due to their sadhana or His divine grace, He would be even more direct.

To one sadhaka, Baba might say, “So I understand you like chocolate”, and by this way the margii would know that Baba was aware that on ekadashii the margii ate a piece of chocolate.”

Yet to another sadhaka or Dada, Baba might lovingly punish, strongly scold, or embarrass them in front of all in order to guide them and all those present to adhere to all conduct rules, like not eating on fasting day. This latter approach is more direct and swift.

So it all depends on the degree of closeness. Those who were more close would receive His blessing in the form of more direct communication. It is just like how parents do not chastise or scold all the children of the village or community, but certainly they will rebuke and scold their own kids when they do wrong because those parents feel very close with their own children.

Those whom you scold rectify their behaviour more quickly and get the benefit of refining their behaviour. Scolding creates pressure to change the behaviour quickly. Naturally, parents want their own kids to change and rectify their bad behaviour quickly. And those same parent do not feel that same urgency with their neighbors’ children – so they do not scold them. Plus it is also related with the degree of love and affection one has.

Undoubtedly, it was all His liila, Baba loves all, and everything He does and says is filled with His sweet grace and divine compassion, yet in the relative schema of this there were some whom He could communicate with more directly than others.

STYLE OF GUIDING OTHERS

In His public discourses, in order to be psychological and best teach the general populace, Baba would point out the defects of a particular person or group without naming them specifically. That way the general population could get the overall guideline in the most palatable way possible, and those sadhakas with a slightly sharper intellect would always know about whom Baba was speaking. This latter assembly could then benefit most from Baba’s discourse.

Here are a few examples of Baba’s teaching via His indirect voice.

(#1) “Suppose an evil force says, “I, the lord of a certain country, will destroy Ananda Marga from the very root.” A dha’rmika should maintain patience, should be patient. Because the day is soon to come when that evil force is going to be destroyed. Its weapon will serve as a boomerang for its own death. And this happened in the near past, as you all know.” (1)

To innocent people, the above guideline may just be about keeping patience in the face of evil, etc or they may have some other notion. Whereas a proper sadhaka clearly realises that in the above teaching Baba is pointedly referring to the audacious talk and quick demise of Mrs Indira Gandhi. She is the “lord of a certain country” who vowed to “root out” Ananda Marga. So Baba is guiding such sadhakas that just as in the recent past, in the future also no enemy will ever be able to take down Ananda Marga ideology.

And this next guideline is working in a similar manner.

“You have seen with your own eyes that in the past certain powerful persons thought, in their extreme vanity, that they could make or break anything. They perpetrated indescribable tortures and atrocities on Ananda Marga. But even in the face of such torments, Ananda Marga held its head high. There is no power in the universe, in the heaven or in the underworld, which can annihilate Ananda Marga, because Ananda Marga is established on the solid foundation of rationality and righteousness. If those wicked forces engage in fight with Ananda Marga, they will themselves be pulverized: they will be crushed like ants.” (2)

In this above guideline also Baba is indirectly talking about Mrs Indira Gandhi as well as other malevolent forces that attempt to undermine or wipe out Ananda Marga.

(#2) Here is another indirect teaching which Baba has given:

“There are some people who have the opinion that men are especially favoured by Parama Puruśa and that women are not; or that one man is equal to three women. This is dogma. These absurd ideas all originated in dogma. Any intelligent person can easily understand that these propositions are totally hollow and irrational. “The intellect of one man is equal to the intellect of three women” – it is a ridiculous statement. In reality, there may be some cases in which the intellect of one man may be equal only to that of two women. But then there may be other cases where the intellect of one woman may be equal to the intellect of twenty men. Such intelligent women can be found in the world. Or if we speak only of physical weight, then we may find some woman who weighs more than two men. Theoretical statements should not be accepted here.” (3)

In His above teaching Baba is not merely denouncing sexist perspectives but is clearly critiquing the dogmatic ways of Islam. Only in Islam is it thought that three women are equal to one male. So here, without stating it outrightly, Baba is denouncing this point about the Muslim faith. Those in the know clearly understand this, whereas those with a less pointed intellect will not.

(#3) Here is another indirect teaching which Baba has given:

“Yet another religion says, “Know ye, my son, thy God is the only God. All other gods are false gods.” (4)

Without naming the above religion, Baba is making clear-cut reference to the defects of Christianity. If Baba were to mention the name of the religion it would have been more unpsychological, so Baba employed this indirect manner when putting forth His discourse. By this way, His teaching is presented in a very psychological manner.

(#4) Here is another indirect teaching which Baba has given:

“Who are responsible for the distress of these millions of refugees? Those demons in human framework, whom those poor fellows trusted; to give ovations to whom those people rushed to meetings with thousands of garlands; for whose satisfaction people used to don special kinds of [white] caps to cover up their sins.” (5)

By reading the above, some may wonder who are these people in white caps, whereas others may think that Baba is merely talking in general about those who do wrong to the people. But those with greater insight understand that Baba is directly condemning the hypocrisy of the Congress party of India. It was this political group led by Gandhi and Jawaharlal Nehru which accepted the praises of the people yet divided the country – thereby leading to the displacement and death of millions of innocent citizens. And still today they use white caps.

(#5) Here is another indirect teaching which Baba has given:

“I cannot support the attitude of those who denounce capitalism at every opportunity, because this allows capitalists to become alert and invent more scientific and devious ways to exploit the people. Those who lack a constructive ideology will never be capable of destroying capitalism.” (6)

At first glance, some may just conclude that Baba is against capitalism or the enemies thereof, but that is not the main essence of His guideline. The unnamed ism that Baba is denouncing is socialism / communism. Such leftists always criticise the status quo of capitalism but have no proper teaching of their own. So that is what Baba is clearly teaching in His guideline.

(#6) Here is another indirect teaching which Baba has given:

“Once a certain mahápuruśa who happened to be an orthodox Máyávádin was walking along the road in Kashi [adjacent to Varanasi]…one morning a wild bull suddenly started to charge that mahápuruśa, so he ran away as fast as his legs could carry him. A logician who happened to be standing nearby asked the mahápuruśa, “Well sir, if you say that this world is unreal, then the bull is also unreal, so why are you running in fear?” That mahápuruśa would not accept any defeat in logic and replied, “My running away is also unreal.” This is the way things went on for many centuries.” (7)

In the above story, Baba is talking specifically about a particular philosopher and his teaching. Some may just think this is a humorous tale or some random anecdote. However, here Baba is referring to the Shrii Shankaracarya ji and his teaching of mayavada, or illusion theory. So Baba is clearly telling us, in a psychological and humorous manner, that mayavada is 100% impractical – just a bogus theory that is impossible to follow in day to day life – and that Shankaracayara was incapable of following his own philosophy.

(#7) Here is another indirect teaching which Baba has given:

“When people’s ideas are so fixed that they will not entertain any discussion or argument it is called “fanaticism”. It is said that religion is a question of faith, not logic. In India, there are many religious fanatics. Due to religious fanaticism and bigotry, there have been innumerable violent clashes in the past. How repugnant that thousands of people were killed on the pretext of a single strand of hair! These fanatics never bothered to listen to the beliefs of others, and moreover, for them it is a sin to listen to others. In one sense they are worse than animals, because animals do not harbour any communal feeling. Physical sentiments are predominant in such religious expressions. People should keep aloof from the bondages of religion. Behind all religious dogma, physical considerations are dominant. One community considers it a sin to eat beef but not goats or deer. The custom of wearing a vermilion mark on the head and forehead by Indian women is an expression of religious sentiment. The women of other countries do not follow this practice. It does not matter at all if Indian women stop using vermilion. All religions exploit people by appealing to religious sentiments.” (8)

In His above guideline, Baba is pointing out some of the inherent dogmas of Hinduism like the brahmin caste sentiment and sacred thread, as well as the hypocrisy that only the cow is holy while other animals may be slaughtered. By not stating the name of the religion, Baba resorts solely to logic and reasoning, as well as practical examples to uncover and question these existing dogmas including the vermillion mark etc.

And there are countless other instances in His discourses where Baba is indirectly speaking about a particular person such as Karl Marx, Carvaka, Sigmund Freud, Mahatma Gandhi, Franklin Deleanor Roosevelt, or group such as Jains, Buddhists, Sikhs, or any other type of political party or ism.

The main idea is that in His public discourses, Baba would use indirect language so His teachings and guidelines were presented in a very psychological manner.

TELLING PA DADA NOT TO RECORD

It is also important to note that Baba would deliver many of His political or anti-dogma oriented discourses in the company of Ananda Margiis, yet that discourse was going to be printed for all to see. In that case, when Baba just wanted to clarify something about a particular political leader or speak directly about the hypocrisy of a so-called religious prophets, then Baba would tell PA Dada to “turn off the microphone”. Then Baba would candidly speak very directly and openly to those bhaktas present. And then when He wished, He would continue the recording of the discourse using indirect language. This was a common phenomenon.

BETTER UNDERSTANDING OF CONTROVERSIAL ISSUES

There is another angle to this matter as well.

As Ananda Margiis, we must have excellent grasp of Baba’s indirect use of language. That way we can confidently apply His teachings to every issue.

For instance, Baba has said very little directly about some highly controversial issues like abortion etc. In His printed discourses, this term is hardly even mentioned.

Yet Baba’s guideline on this issues is crystal clear. In so many discourses Baba has talked about the importance of yama and niyama and the meaning of ahimsa, ie. not inflicting harm on others. Plus He has placed great emphasis on reverence for life, and told that life starts inside the womb when a human mind is attached with the fertilised egg. From these various teachings, it is quite clear that Baba has given us a pointed approach on this issue of abortion. Any sadhaka can easily infer that Ananda Marga is cent-per-cent against abortion.

Hence, by being more familiar with Baba’s teachings, even seemingly controversial or complex issues become crystal clear. Then we can better understand His indirect language and easily apply His teachings to otherwise tricky topics.

EXAMPLE OF DIRECT TEACHING

In contrast to all of the indirect teachings outlined above, here is an example of one of Baba’s direct teachings where He specifically names Shankaracharya.

“Another example: According to Shankaracharya’s school of philosophy, everything is Máyá – that is, there is illusion in the beginning, illusion in the middle and illusion in the end. This is called pramáda in Sanskrit. But then, that same Shankaracharya composed hymns to the River Ganges: Devii Sureshvarii Bhagavatii Gaunge [“O Divine Gaungá, goddess who has descended from the heavenly abode of the gods”]. According to him, the entire universe is false; so in this false universe, the River Ganges is also false! So what was the necessity of eulogizing such a false river? This is a case of somersaulting to save oneself from a very embarrassing position, just like a harmless snake pretending to be poisonous. This is a very fine example of a metamorphosed sentimental strategy. There may be some people who will consider this change of sentimental strategy to be a natural process of evolution, but in fact it is not evolution but a metamorphosis of strategy. Evolution does not take place so quickly nor so easily.” (9)

So in His above teaching, Baba points out the inherent hypocrisy of Shankaracharya’s illusion theory. Anyone who reads this paragraph will easily understand that Baba is criticizing Shankaracharya’s philosophy and approach. This is unlike His indirect teachings where the name of the person or religion is not given.

WE SHOULD FOLLOW THIS APPROACH

As sadhakas we are to propagate His teachings to one and all. So we have much to learn from Baba’s style of communication. Our approach must be both psychological and palatable. We should perfectly follow Baba’s example.

We should always evaluate with whom we are speaking and then apply the proper voice. With those whom we are more close we can avoid lengthy talks and descriptions and use very direct language such as “Do this…” or “Don’t do that…”.

And with those who are less close, we will have to take a more measured and calculated approach. By this way, step by step, we will be able to share Baba’s teachings with all, in the best way possible.

So understanding Baba’s indirect use of language offers two distinct benefits:

1) We can better understand and apply Ananda Marga ideology to daily life circumstances.
2) We can better present His teachings to the various types of people that live in society.

BABA’S BLESSING

“The potentialities of your intellect are extremely limited. What can a small brain in a small cranium do? Therefore the best thing to do is to request Him for proper guidance.”

Sa no buddhya’ shubhaya’ sam’yunaktu.

“So that He may guide our intellect, and keep our intellect connected with shubha [blessedness].” (10)

Our Beloved Baba has an especially dynamic way of teaching. He changes His language based on His audience.

With those who are more close, i.e. His devotees, He uses direct language, and with those who less close, i.e. the general public, Baba speaks in indirect language.

We should carefully and clearly study Baba’s manner both so that we may better understand His teachings as well as employ this same technique to guide others.

Namaskar,
In Him,
Acintya

REFERENCES
1. Ananda Vacanamrtam – 6
2. A Few Problems Solved – 4, Forward Movement Is the Essence of Life
3. Ananda Vacanamrtam – 15
4. Human Society – 1
5. NH-LOI, Disc: 10
6. Problems of the Day, #3
7. Namámi Krśńasundaram, Disc: 10
8. Prout in a Nutshell – 21, How to Unite Human Society
9. Liberation of Intellect: Neo-Humanism, Disc: 10
10. Ananda Vacanamrtam-5

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.

***************************************
Like Swallowing Poison

“Suppose you rear hens, you feed them rice and of course you love them also. If someone takes one of your hens, you will fall out with him, and even come to blows. But it is that out of selfless love? Love must be untarnished and free from the least bit of selfishness. You feed the hens for your benefit; you are motivated by the thought that one day the hen will lay eggs and you will earn money by selling them. “Nija sukha la’gi ye kare pirite se ja’ni garala kha’ye” — One who loves others for self-interest, swallows poison.” (Tattva Koumudi)

Note: Everyone knows that this above teaching from Baba is the idea of 2nd lesson. But whether one follows or not one should ask oneself, and try to perfect it.
***************************************
Prabhat Samgiita #3304

Baba

“(Tumi) ga’ne esecho, pra’n’e chonya’ da’o…” (PS 3304)

Purport:

O’ Parama Purusa, by Your cosmic grace You have come to me in my song. By Your sweet grace You came in my mind while I was singing Prabhat Samgiita. Your blissful arrival has stirred my entire existence. O’ Divine Entity, now please shower me with a wee-bit more of your grace, giving a soothing touch to my aching heart. Please come very close with Your smiling face and blossom Your effulgent Self deep inside my mind. O’ my dearmost, please grace me by coming closer and still more close in my dhyana.

O’ Supreme One, You are so charming and enchanting. The entire day has passed in Your ideation – thinking of You. Now the effulgence of the evening sky is glittering. All the 24hrs are moving in Your sweet flow. O’ Parama Purusa Baba, since You have come to me then why not remain with me forever and make me Yours. Baba, please keep me as Your very own – up to eternity.

O’ Divine Entity, You are bliss personified. By Your august presence this illuminating evening, which thrills my whole being with goosebumps, should remain up to eternity. By Your grace let this blissful occasion of Your divine arrival last forever. O’ Parama Purusa, please be gracious and let all my devotional longing and loving memories float endlessly in Your tune by Your grace. With Your divine compassion You have come and showered me in Your bliss.

Baba, O’ Parama Purusa, Your presence is beyond comparison. Baba, You are mine…

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Who Gets Frustrated & What is the Remedy

Date: Fri, 01 Mar 2013 21:06:33 -0400
To: AM-GLOBAL
From: Prabha’.BNK
Subject: Who Gets Frustrated & What is the Remedy

Baba

This entire email is composed of 2 parts:
(1) Posting: Who Gets Frustrated & What is the Remedy
(2) Trailer Quote: Answers on Pranayama

== WHO GETS FRUSTRATED & WHAT IS THE REMEDY ==

Namaskar,
Fatigue and frustration are common human ailments that most suffer from at some point or another. People even lose inspiration and energy for pursuits that were of great interest to them. This is the widespread malady.

As sadhakas, by His grace, we can escape this dual problem of fatigue and frustration, and invite a perennial source of energy and inspiration into our lives that will touch every facet of our existence.

It is our duty to theoretically and practically understand this matter so we can implement it in our own lives and guide others. Specifically, why do people lose energy and inspiration and become frustrated. Second, how can one overcome, nay eliminate, fatigue and feel inspired in all types of work and duties. That is what this letter is all about.

PART 1:

WORLDLY WORKS MAKES ONE TIRED

Most get tired during the course of their day. Those doing work daylong for someone else’s profit are generally the first ones to get tired. Their day will just drag almost from the moment it begins. Their muscles ache, their brain gets dull, and there is little motivation or stamina for them to continue. They just slog through their day.

In your comings and goings around town, you have surely seen such persons. Their mind is not connected with the work they are doing. This is the first category of people: They become tired almost immediately.

Ananda Marga philosophy states, “When people’s actions are supported by their physical energy and actional faculty but not by their spiritual energy, they become easily tired in the process of work.” (1)

Next, there are those who seem to truly like what they are doing – whether it be their job, hobby, sports, or family time. Most often, such persons are motivated by some type of psychic desire such as name and fame, money, spouse, family status, prestige, and so on. They will sacrifice much to achieve their worldly ends and material pleasures, and it looks like they can continue forever, but even they get tired – invariably. This is the common phenomenon.

When they do not receive the psychic-cum-material reward for what they are doing – such as recognition or money etc – then their attraction for that project will wane. And ultimately they will give up entirely. This is the normal course.

For instance, this often occurs in the general society with those who volunteer for mundane non-profit work. They may be psychically motivated to feed the poor or clean-up the environment, but when hurdles invariably come then at some point they lose inspiration. They feel that, “It is not worth it.” So they select a different course in life. Those volunteering for their own name and fame will give up the task even more quickly.

Unfortunately, we see examples of this in our Ananda Marga as well. Amongst our wts, some entered into uniform to travel the world, or to get respect, or for any number of reasons. And when the real challenges of their endeavour come to the fore, that longing for fame or prestige is not enough to carry them through. In that case, they may just take rest in the jagrti for house or days or months, or they may leave entirely. This happens in family margii life as well. A person formerly committed to Ananda Marga social service projects might become frustrated by the lack of results, or they may feel that no one else is helping, and think “Why should I be the one doing this.” Overcome by that angst, they divert their energies elsewhere and spend all their time exclusively doing for their unit self or family.

In both cases, frustration and fatigue gained the upper hand.

This happens with each and every worldly work – sooner or later. Why? Because those worldly pursuits, endeavours, and hobbies fail to provide eternal stamina and inspiration to continue. No matter how enthusiastically and seriously one is involved, tiredness consumes them. No material pursuit can provide ongoing energy. Naturally then, fatigue comes.

Ananda Marga philosophy states, “When people are engaged in intellectual activities, their work is bound to be temporary; likewise, when they perform action simply for the sake of action, this too is only temporary.” (2)

That is one end of the spectrum: Worldly pursuits buoyed by some or more degree of psychic motivation.

PART 2:

SPIRITUAL ENDEAVORS GIVE ETERNAL INSPIRATION

On the other end of the spectrum are those who derive their inspiration from the Supreme. For them, the aim is not any amount of name or fame, or material wealth or prestige, or any other mundane or relative factor. Nor are they solely motivated by an intellectual or social interest in a given issue like the environment or women’s rights. They are exclusively motivated by the idea of serving Parama Purusa.

When one has wholly adopted this outlook and, by His grace, imbibes each and every cell of their mind with this feeling, such persons will never ever experience frustration or fatigue.

Ananda Marga philosophy states, “Since devotion has awakened in them and they have been endowed with spiritual inspiration, they are sure to attain success in whatever action they undertake. Plunge into action and you will find that you will be able to do anything and everything.” (3)

With spiritual ideation, one will never grow tired and will always have ample energy to continue on in their noble endeavour. And they will do all sorts of great, lasting work for society, i.e. establishing His ideals.

Thus one must always cultivate the right outlook: “This is His work and He is giving me energy and I am doing to please Him.” With practice and perseverance, this outlook along with spiritual practice will give one the scope to perform all actions devoid of any feelings of frustration.

This is how Baba says we are to proceed.

When a person feeds their baby and thinks that they are serving Parama Purusa in the form of this child, then they will go on and on and never tire of their duty. Similarly, when one thinks of Him and raises the Prout slogan to please Him – and not for some unit psychic desire of getting elected to public office etc – then no matter the outcome one will not tire of doing Prout pracara.

Indeed, no matter the work, whether it be physical, psychic, or spiritual, if one moves ahead with true spiritual feeling, then one will never experience frustration or fatigue.

Ananda Marga philosophy states, “The momentum or attraction of the psychic realm is much more powerful than that of the physical world, and the momentum or attraction of the spiritual world is still more powerful. When people hesitate and doubt whether they can accomplish something, and if they start to work in that hesitant frame of mind, they can never accomplish that task. But if they plunge into action thinking of their goal with courage, imbued with spiritual inspiration, they are sure to be crowned with success. No action is greater than the human capacity to perform it. Of all the manifold entities in this expressed world, human beings are the most powerful.” (4)

PART 3:

BRAHMABHAVA AND LIVING IN THIS WORLD

At the beginning of this letter, we discussed those who work motivated by physical or psychic longing. Both of these types of people are bound to suffer from fatigue – quite quickly. There are no shortage of examples of this in our human society.

Whereas, the one who ideates on the Lord and is ensconced in Brahmabhava derives ongoing inspiration for their pursuits.

By taking spiritual ideation through second lesson and ideating on Parama Purusa, by His grace, one can spiritualise all their actions and pursuits. In that case fatigue and frustration will never knock on their door. Because that bhakta sees one and all as manifestations of the Supreme. In that case their mind is ensconced in the thought of the Divine, even though they are living and working in this world.

Here is a classic example.

Buddha used to beg but He always did so with the thought of the Divine in which case his life’s journey of begging was blissful and done for the great cause, whereas certain other monks begging for food felt as though they were just trying to get some scraps. So they were were miserable, for them life is a torment.

So the ideation behind the action is what determines whether that person is prone to fatigue or not. Those doing with the ideation of bhramabhava receive ongoing fuel from Parama Purusa for all their pursuits.

In our Ananda Marga, you may have seen some Wts who got frustrated in their dharma pracara or social service projects. Mentally, they were more involved in worldly measurements and completely missed out ideating on and serving Him. Such workers were easily frustrated & often left whereas those doing to please Him were always feeling buoyant, blissful and ready for life.

That is the stark difference between those involved in Brahmabhava versus those stuck in worldly gains and losses. Because of cosmic ideation one is tapping into His perennial inspiration.

If doing any service project or seva in order to please Parama Purusa, and not for name and fame etc, then one will get ongoing inspiration and never be drained of their energy and motivation by fatigue.

This should be our approach cent-per-cent of the time. For that, we must critically analyse our motivations as well as evaluate the nature of one’s work. Is this work solely for one’s individual or petty gain, or is this endeavour part of a broad-minded outlook for the welfare of all.

With this type of self-analysis – along with regular spiritual practices – one can properly maintain Brahmabhava, by His grace. Then one will never experience fatigue in any endeavour. One will receive eternal inspiration from Him to complete each and every task in a nice way.

HERE IS THE KEY THEME

Here again I wish emphasize this idea.

Thus one must always cultivate the right outlook: “This is His work and He is giving me energy and I am doing to please Him.” With practice and perseverance, this outlook along with spiritual practice will give one the scope to perform all actions devoid of any feelings of frustration.

By cultivating spiritual outlook one will receive endless inspiration, while those involved in mundane thinking burn out quite quickly. Adopting a spiritual perspective is our strength.

This is how Baba says we are to proceed.

When a person feeds their baby and thinks that they are serving Parama Purusa in the form of this child, then they will go on and on and never tire of their duty. Similarly, when one thinks of Him and raises the Prout slogan to please Him – and not for some unit psychic desire of getting elected to public office etc – then no matter the outcome one will not tire of doing Prout pracara.

SPECIAL NOTE

Here we should be aware about one thing. People often move around in the general society and think that others are great and have boundless energy. They glorify their neighbors, friends, and acquaintances because they only see part of the picture. In contrast they know the problems that come in their own house, but they think others are immune to such issues. In that state of naiveté and unawareness, they place a gold ribbon around all kinds of people.

But this is all wrong. None should fall in this type of delusion. Someone who is very energetic at work and it looks like they have it all together, just know that is not the full picture. Those on the path of materialism are subject to fatigue, frustration, ignorance and despair. Keep that in mind the next time you see someone around town and think, “Wow, that person is really great in all respects.”

Never forget, materialists are prone to fatigue – period, no matter how grand their life may look from the outside.

Only those who truly take Cosmic ideation – by His grace – are above all sorts of frustration and fatigue.

Our approach then is to do sadhana and ideate when involved in worldly dealings. Only people become tired and frustrated because of a lack of Brahmabhava. By ideating on Him, gradually our fatigue will disappear and we will get renewed energy to do all kinds of good deeds and welfare projects for Him.

REVIEWING THE MAIN APPROACH

Let us again consider this grand approach.

One must always cultivate the right outlook: “This is His work and He is giving me energy and I am doing to please Him.” With practice and perseverance, this outlook along with spiritual practice will give one the scope to perform all actions devoid of any feelings of frustration. Frustration has an inverse relationship with spirituality. The more spiritually-based a person is, the less they will feel frustrated or mentally dejected.

This is how Baba says we are to proceed.

When a person feeds their baby and thinks that they are serving Parama Purusa in the form of this child, then they will go on and on and never tire of their duty. Similarly, when one thinks of Him and raises the Prout slogan to please Him – and not for some unit psychic desire of getting elected to public office etc – then no matter the outcome one will not tire of doing Prout pracara.

“WITHOUT INSPIRATION, THEY CANNOT ACHIEVE ANYTHING”

He has blessed us with a proper social-sum-spiritual outlook, dharma sadhana, and the way to ideate. We must realise practically and theoretically these gifts. Then we will never experience fatigue in life; we will always feel that we are at the lotus feet of Parama Purusa.

“When human beings seek to do something lasting, or build something new, or promote human welfare, or establish something valuable to society, they must establish themselves in spiritual life. Without devotion, without inspiration, they cannot achieve anything.” (5)

“Never think that you cannot do a certain work; just commit yourself to doing that work and you will see that you will certainly be able to do it. When you start working for the welfare of society, society can never remain backward; it is bound to progress, and through the advancement of society you will also achieve success in your life.” (6)

Again I wish to reiterate, that the only way to avoid feelings of hopeless is to do thinking of Him – and not for any selfish or worldly motivation.

Thus one must always cultivate the right outlook: “This is His work and He is giving me energy and I am doing to please Him.” With practice and perseverance, this outlook along with spiritual practice will give one the scope to perform all actions devoid of any feelings of frustration.

This is how Baba says we are to proceed.

When a person feeds their baby and thinks that they are serving Parama Purusa in the form of this child, then they will go on and on and never tire of their duty. Similarly, when one thinks of Him and raises the Prout slogan to please Him – and not for some unit psychic desire of getting elected to public office etc – then no matter the outcome one will not tire of doing Prout pracara.

BABA’S RELATED TEACHINGS

“While feeding your son, you should contemplate that you are not feeding your son, but you are doing your duty to the manifestation of the Supreme Consciousness in the shape of your son. When you plough your land, you ought to contemplate that you are doing the proper action to the manifestation of the Supreme Consciousness in the form of your land. If you properly follow this Cosmic Ideation you can keep yourself aloof from the shackles of actions even though you perform actions. This practice will pervade your exterior and interior with the ecstasy of Cosmic Bliss, and will alleviate permanently all your afflictions. Then the force of ignorance (avidyá) cannot devour you in its ferocious jaws. The glory of the One and only One benign Entity will shine forth to you from one and all objects.” (7)

“Everything is the manifestation of God. Whether it is land, home, river, mountain, respect, insult, day or night – everything is He and His manifestation as a unit. Make proper use of all objects thinking that they are His gifts to us. To enjoy or endure anything is to enjoy or endure Him. Avoid the attraction of the unit and make contact with the integral whole. When you are able to live this way, the desire to steal the property of others will completely disappear. In Ananda Marga there is a special process through which one can dedicate everything to God. The ascription of divinity to objects means the pursuit of the Infinite, leaving the finite behind. Are you feeding your son? No, no, you are feeding the son-like manifestation of Brahma. Are you tilling the field? No, no you are serving the finite manifestation of Brahma with your plough.” (8)

“In life one can never escape from the need for action. If they do not understand which action is beneficial for them, they should consult others; but they will have to work continuously. Since devotion has awakened in them and they have been endowed with spiritual inspiration, they are sure to attain success in whatever action they undertake. Plunge into action and you will find that you will be able to do anything and everything. Never think that you cannot do a certain work; just commit yourself to doing that work and you will see that you will certainly be able to do it. When you start working for the welfare of society, society can never remain backward; it is bound to progress, and through the advancement of society you will also achieve success in your life.” (9)

“Whenever performing any action, you must analyse to what extent the action about to be undertaken will ensure physical, psychic, spiritual, social and economic progress, and you must also consider whether your action will truly bring welfare to the world. When you are certain that your actions are truly benevolent, you must immediately throw yourselves into those actions. The inspiration behind your righteous intellect comes from Parama Puruśa, and thus it is He who will provide you with the requisite strength to accomplish the task. When your conscience dictates that the action to be performed is benevolent, you should realize that if the discriminating intellect behind your conscience is convincing you of the righteousness of your action, then that intellect will also surely provide you with the requisite courage to translate that idea into action. Thus when you are convinced that a certain action is good, then you should have no hesitation in your mind whatsoever. Such hesitation will be absolutely useless.” (10)

“In this way it becomes easy to perform righteous deeds. What is important is to move towards Parama Puruśa, the only permanent Entity, along with one’s knowledge and action, which we collectively call devotion. Without the inspiration of devotion, nothing lasting can be achieved. Thus conscientious people, whatever actions they may perform, must not deviate from the Supreme Goal in life. Ours is a subjective approach with objective adjustment: our main purpose is to continue with our mundane activities while placing our minds at the feet of Parama Puruśa. You must accept Him as the ultimate Goal of your lives, and then move on. If impediments arise in your movement towards the Goal, they must be removed from the path; and those circumstances which are beneficial to your progress must be encouraged. In this way you will individually progress, and that individual progress will also advance the collective life.” (11)

“You have no right to hate even a single living creature. The best you can do is only to serve. Remember, you are to serve bearing in mind that every creature is verily the living manifestation of the Supreme Consciousness. Remember also that the credit of service is not yours; it is due to the Supreme and the Supreme alone, whose ideation has inspired you to acquire the capability of rendering service.” (12)

“Inspiration and the thought of universal welfare are inseparable. The spiritually inspired mind should apply its power on the material world so that matter can be used benevolently for human progress. Trees, stones and earth are not easily moved by spiritual inspiration; nor are people of static nature.” (13)

“You cannot be inspired by others all the time, you have got to be inspired by yourself. That means you have to follow dharma; you have to follow the path. Because He is always inside of you; He is always outside of you also. The Supreme Truth is hiding; you are chasing Him and He is hiding behind you. And again you are chasing Him and again He is hiding. It is like a hide-and-seek game. And He is happy about that. You are chasing Him and chasing Him and chasing Him and He is hiding [from] you, and you want to chase Him again.” (14)

“Only a life thus inspired is the true life. Others may have human bodies, but the minds residing in those bodies are not truly human. You boys and girls have come onto this earth as human beings with human bodies and minds – you should never forget this. Humanity is the criterion of judgment for truth in this universe. When human beings are established in the false glamour of humanity, then truth stands victorious. So in the practical world, the greatest entities are human beings – they are the highest expressions of Parama Puruśa, the Supreme Consciousness. Only they have the capacity to understand the significance of the numerous forms, colours, smells, etc., in which Parama Puruśa is constantly metamorphosing His creation.” 15)

“Inspiration comes from inside. [Sometimes] we need inspiration from outside; but that inspiration is not lasting. It is momentary. But in order to inspire yourself you have got to know yourself; by knowing yourself you are inspired always. Inspiration from inside will stand for all time; it will inspire you for all time. That alone is going to help you. And by inspiring yourself you are inspiring others. So be an example. Be a true aspirant by becoming yourself what you are; [and by becoming what you are,] you show others what they have to be. So in order to know everything you know one thing. That one thing is dharma. That one thing is the supreme truth, and that truth is hiding in your heart. You have got to know that truth inside yourself. That is why sádhaná has to be performed.” (16 )

OVERALL THEME

The overarching idea of this entire letter is that those motivated by mundane longing and worldly attainment invariably experience frustration and other psychic ailments. While those who take His name and work ideating on Him receive perennial inspiration to move ahead and and never feel an ounce of frustration. That is the remedy: Harboring a spiritual outlook.

Namaskar,
in Him,
Prabha’

REFERENCES:
1. Ananda Marga Ideology & Way of Life – 11, Momentum and Attraction
2. Ananda Marga Ideology & Way of Life – 11, Momentum and Attraction
3. Ananda Marga Ideology & Way of Life – 11, Momentum and Attraction
4. Ananda Marga Ideology & Way of Life – 11, Momentum and Attraction
5. Ananda Marga Ideology & Way of Life – 11, Momentum and Attraction
6. Ananda Marga Ideology & Way of Life – 11, Momentum and Attraction
7. SS-1, Spiritual Practice and the Cosmic Science
8. SS-2, The Intuitional Science of the Vedas – 1
9. Ananda Marga Ideology & Way of Life – 11, Momentum and Attraction
10. Ananda Marga Ideology & Way of Life – 11, Momentum and Attraction
11. Ananda Marga Ideology & Way of Life – 11, Momentum and Attraction
12. Ananda Vanii #23
13. Ananda Marga Ideology & Way of Life – 9, Shakti and Its Proper Application
14. Ananda Vacanamrtam – 31, Dharma Sádhaná
15. Ananda Marga Ideology & Way of Life – 11, Momentum and Attraction
16. Ananda Vacanamrtam – 31, Dharma Sádhaná

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

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Answers on Pranayama

11 Question: What is práńáyáma?

Answer: Práńáyáma is defined as: Tasmin sati shvása prashvásayoh gativicchedah práńáyáma. That is, “Práńáyáma is the process of breath control along with the imposition of the ideation of Supreme Consciousness.” It helps the mind in concentration and meditation.

12 Question: What is the spirit of práńáyáma?

Answer: Pránán yamayati eśah práńáyámah. That is, the word práńáyáma literally means “controlling the práńáh [vital energy]”. The psycho-philosophy behind the practice of práńáyáma is that the spiritual aspirant tries to let the práńendriya [ten vital-energy currents] remain in a state of pause so that the paused unit mind will merge into the ocean of consciousness.

13 Question: How many types of práńáyáma are there?

Answer: There are two main types of práńáyáma: hat́ha yaogika práńáyáma and Yudhiśt́hira práńáyáma. When práńáyáma is done without fixing the mind on a particular point of concentration, and without imbibing Cosmic ideation, it is called hat́ha yaogika práńáyáma. But when práńáyáma is performed with the mind fixed at a particular point along with Cosmic ideation, it is called Yudhiśt́hira práńáyáma. [The eldest Pandava, Yudhisthira, was the first person to popularize práńáyáma according to this method.] (Yoga Psychology, Questions and Answers on Meditation)
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Which Pathy Is The Best #2

Date: 04 2013 22:36:13 -0000
From: “Surya Deva”
To: AM-GLOBAL
Subject: Which Pathy Is The Best #2

Baba

“Nijer katha’ bolate gele yug ye cale ya’y…” (Prabhata Samgiita #2610)

Purport:

Baba, my whole life is getting wasted in propagating my own “greatness”. Since ages I have been involved in this foolish endeavour. O’ Parama Purusa, please fill my mind with Your divine tales. By listening to Your stories and talks, my whole heart, nay my whole being, will be satiated.

O’ my Lord, in order to listen to Your divine gospel, I have remained awake since many lives – since ages. O’ Parama Purusa, my mind is restless to get a glimpse of Your smile. My mind only wants You, O my Dearmost.

O’ Parama Purusa, today You have graced me and changed my heart; I will no longer waste my time in self-glorification and bragging about my unit ‘I’, little ego. I will not talk about my own unit hopes and misteries. Now, O’ Divine Infinite Parama Purusa, this unit is running constantly towards You.

Baba, I wasted my life in self-propaganda. Now by Your grace only I want to listen to Your glory, Your sweet gospel, O’ Parama Purusa, I am surrendering at Your lotus feet…

== WHICH PATHY IS BEST #2 ==

Namaskar,

“Now the question is, which system of medicine is best. Certainly every individual has their own opinion. The purpose of this letter is to highlight some critical points which Baba has given about the prevailing pathys. To this end, we shall review (a) allopathy (i.e. western medicine), (b) ayurveda, (c) naturopathy, and (d) homeopathy. In addition, we will examine a few of Baba’s overarching guidelines about the field of medicine and health, as well as what form it should take in the future.”

In the first letter (link appended below) on this topic, the first three of the aforementioned pathys were examined. Here we start with homeopathy.

BENEFITS OF HOMEOPATHY

The final pathy explored here is homeopathy.

Baba says, “In homeopathy whose principle is “Samah samam shamayati” (like cures like), the disease is not treated, but the symptom of the disease is treated. No matter whether the disease is diarrhea or malaria, the symptom is treated and not the disease. Moreover, the medicine is applied in a subtle form. It is theorized that the subtle affects the crude, hence subtle medicine is applied to cure the crude disease. The more subtle the medicine, the more effective the result on the crude disease.” (12)

“The value of the principle shama samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Mahatma Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons.” (11)

The special quality of homeopathic medicines are that they are subtle and work in a very deep way. These medicines work directly on the symptoms of the patient. That is highly beneficial. In contrast, medicines of other systems like allopathy and ayurveda are not based on the symptoms of the patient, but rather the disease.

For instance, suppose a patient is suffering from dyspepsia. In that case, homeopathic meds will be given based on the type of pain and discomfort a person is feeling. Burning pain might be one medicine, and if it is excess gas and bloating, then that is a different medicine. Thus there are various medicines in te field of homeopathy that might be used for that patient, depending upon what they are experiencing. Whereas, allopathy has only one single medicine for dyspepsia. And that medicine will create a very harsh reaction on the body.

Same is the case with dysuria. Homeopathic remedies will be numerous based on the various symptoms a patient might have. Whereas allopathy and ayurveda have a single medicine for such a disease. And those medicines invite harmful side-effects.

That is why Baba warns us that such medicines can create problems. Not only that, if an allopathic medicine is given yet the patient does not actually have that disease, then it is doubly dangerous.

Furthermore, because homeopathy uses very subtle medicines even if the selection is wrong, it does not cause harm. No doubt, the wrong homeopathic medicine may not bring about the cure; yet it will not be harmful, let alone disastrous as is the case with ayurvedic or allopathic medicines.

Baba says, “The principles, application and philosophy of homeopathy are completely different from [other] medical treatments. Homeopathy treats the symptoms of the patient, not the disease. So there is very little possibility of causing harm, even if the diagnosis is not quite correct. A doctor with good powers of observation and a subtle sense of discrimination can easily prescribe remedies according to the patient’s symptoms.” (13)

All in all there are many benefits of homeopathy:
(a) The medicines are very subtle and hence not harmful.
(b) Homeopathy treats the symptom – not the disease – yet this way the problem is cured.
(c) If the wrong medicine is administered, there are no adverse side effects.
(d) Homeopathy can treat a wide array of illnesses and human conditions.
(e) The medicines are inexpensive.

So there are many plus points of homeopathy. In addition, with the today’s modern computer programs, an observant patient can often find out the right homeopathic remedy. In that case, there is no need to visit the doctor.

MODERN ENHANCEMENTS OF HOMEOPATHY

Here below Baba appreciates how homeopathic practitioners now support the use of needles to administer medicines – as do modern day ayurvedic doctors.

“Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient’s life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them.” (14)

With the addition of surgery, homeopathy will be an even more successful and effective pathy.

“Homeopathy should embrace surgery, and if this is done it will be good for the all-round welfare of the people.” (15)

BEWARE:

PRESCRIBING MEDICINES IS JUST GUESSWORK

Here Baba points out that the doctor’s decision to prescribe a particular medicine is just their best guess. So no one should accept a doctor’s prescription for a particular medicine as an exact science.

“Is it not simply guesswork to prescribe medicines for a particular disease when the medicine is prescribed for the disease but the disease is diagnosed according to the bodily constituents? If you mentioned this to an allopath, ayurvedic doctor or hakim he or she would probably hand over his or her stethoscope or mortar and pestle and reply, “Here you are, sir. You had better treat the disease yourself.” This, of course, is an angry remark. While I recognize that a lay person should not have the audacity to counsel a doctor, I must also point out that everyone has the right to consider the merits and demerits of a particular type of medical treatment.” (16)

Doctors can only guess as to which medicine they think is most appropriate. They can only surmise whether, “This is absolutely the correct medicine or whether this is definitively the wrong medicine.” All in all, it is a delicate situation. But so long as the medicine is inherently not harmful, then naturally that pathway is more safe.

So, two things are of importance here:

(a) No doctor of any pathy can confidently claim that: “This is the proper medicine”, as their selection is only based on their “best guess.” On an assumption they administer the medicine.

(b) If some medicines are unrefined – virtually poison – the patient may be harmed and even die.

HOMEOPATHIC TREATMENT IS THE BEST

ESPECIALLY FOR SADHAKAS

As sadhakas, we take sentient food, practice asanas and sadhana, and maintain a devotional ideation. By this way both the mind body become more subtle.

By following Ananda Marga teachings, the entire existence becomes more subtle than common non-margii citizens. So we have to be very cautious and alert while taking any type of medicine. The medicines of the ayurvedic and allopathic systems can be more disastrous for us than non-margiis. In some extreme cases, there may be no other option. We may need to take a strong medicine that is potentially very harmful. But for the overall treatment of the body, in our practical approach, one chief option remains: Taking treatment via homeopathy.

Homeopathic remedies are the best types of medicine. That is Baba’s general guideline. Ultimately, however, Baba advises that all the pathys should be used to complement one another and the end point should be the welfare of the patient.

ALL PATHY’S UNDER ONE ROOF

According to Ananda Marga philosophy, the most rational approach with respect to medical care is for all the pathys to exist under one roof. Patients should be evaluated on a case by case basis and then directed to the right avenue of treatment. Each medical pathy has its speciality and ethic. The goal is the cure the patient, regardless of the pathy involved. Using multiple pathys is also quite appropriate. For instance allopathic surgery combined with homeopathic medicine might be the ideal way to treat a particular patient. The end point should be the patient’s welfare – not which pathy is used.

“The welfare of the patient should be the main aim of the medical profession, regardless of the philosophical or logical ramifications of a particular system of medicine. Doctors may find it somewhat difficult to work with such a principle, because it is unreasonable to expect them to be experts in all the medical systems. In reality, it is highly unlikely. Nevertheless, what is not possible in a doctor’s chambers may be possible in a hospital.”
“In the hospitals of some countries the welfare of the patient is given top priority and the patient is treated accordingly. Immediately after being admitted, he or she is thoroughly examined by an appropriate board of doctors who determine the most suitable system of medical treatment. In other words, if the patient’s disease can be easily cured by allopathy, he or she will be treated by an allopath; if by homoeopathy, by a homoeopath; if by naturopathy, by a naturopath; and so on. If various types of treatment are available, changing from one type to another will not be difficult in the event of the patient not responding to a particular type of treatment.” (17)

BABA’S RELATED TEACHINGS

“The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy. The symptoms of one disease may be identical to those of another, and the remedy for one may prove to be completely ineffective or even harmful in the case of the other. Moreover, as poisons are used, they may seriously affect the vitality of the patient. Just imagine, if the doctor is incompetent or is completely motivated by a business mentality, what will the plight of the public be?” (1)

“In both systems [ayurvedic and unani system] crude medicine is applied.” (2)

“Ayurveda and hekemii [hakims]…use strong medicines and also poison as a medicine…In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death.” (3)

“There was a time when diagnosing illnesses and prescribing medicines were not very difficult because diagnoses were based on three constituents of the body – air, bile and phlegm – with blood as a fourth constituent. But increased physical and glandular complexity has led to a corresponding increase in the number and complexity of diseases.” (4)

“In the pure ayurvedic system, there is no surgery.” (5)

Baba says, “Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet.” (6)

Then Baba describes the various techniques and methods used by naturopaths – like fasting.

“Since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food.” (7)

Baba also describes how naturopathy uses the elements like light, air, earth and water.

“Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen.”
“The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth.”
“Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine].” (8)

Ultimately, Baba reveals that limiting the practice of medicine to naturopathy alone is quite limiting and incomplete.

“Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet. I do not deny that this is possible, but it is also often difficult to gradually and completely attune the body to nature.” (9)

Here below Baba unveils the special way that medicine works – it facilitates the healing process in the body.

“People should recognize that medicine does not cure disease, rather nature cures disease with the help of the body’s own healing power. Medicine only helps to accelerate the activity and speed of the healing process.” (10)

Thus, Baba does not support the naturopathic model where no medicines are ever administered. Baba clearly appreciates the application of medicine when needed.

SUMMARY

The best way is to have all the pathys under one roof, utilizing the strengths of each for the welfare of that patient. We should also keep in mind that as a stand-alone practice, the medicines of homeopathy are best suited to the well-being of Ananda Marga sadhakas and all people. As far as possible, we should try and maintain health by strictly following Sixteen Points, and using homeophatic remedies – as the need arises. In the near future, more and more hospitals and medical centers will offer all the pathys under one roof. That will be the ideal system.

Namaskar,
in Him,
Surya Deva

Note 1: VAEDYAK SYSTEM APPROVES OF SURGERY

And the Ayurveda system should not be confused with the vaedyak system given by Lord Shiva which does include surgery. Because Lord Shiva Himself approved the vaedyak system of medicine.

But this vaedyak system got a serious blow after the arrival of Buddhism. Since then various dogmas and superstitions were injected and that had a horribly detrimental effect on the progress of medicine. Rather it sent medicine back into the dark ages. Due to the dogma of Buddhism, the dead body was prohibited for use in dissection.

Thus because of Buddha’s dogmatic influence and that of the Puranic religion, India went far behind in surgery. At the time of the Mahabharat period, surgery was quite common. And that was not due to ayurveda; rather, it was because of vaedyak shastra.

In the Discourses On the Mahabharat Baba has revealed the above fact. History is there that King Jarasandh, at the time of his birth he was born via cesarean, and the doctor was the lady doctor Jara’ who stitched Jarasandh’s body parts together. This marked how the people of that period were well acquainted with surgery. But later on this science of surgery faced serious problem, due to the dogmatic beliefs of Buddhism, and research on medical science could not be done. So India lagged behind, in surgery. (18)

Note 2: ORIGIN OF HOMEOPATHIC TREATMENT STARTED IN INDIA

Baba says, “Visa cikitsa (treatment thru poison) is native to India, and its first reference is found in the Mahabharata period. Later on this visa cikitsa (treatment thru poison) was encouraged not by Aryans, but rather by non-Aryans, and South India, especially Malabar, saw it expand a lot. These people attribute the origin of visa cikitsa (treatment thru poison) to Lord Krsna, i.e., visa cikitsa (treatment thru poison) was originated by Krsna.And vaedyaka shastra was originated by Lord Sadashiva…”
“But the originator of visa cikitsa (treatment thru poison) was Lord Krsna. In the Mahabharata period, it was appreciated a lot, and people discussed it and practised it by applying different venoms such as the venom of the snake, the venom of the spider, the venom of the scorpion, etc., to cure snake bite, spider bite, scorpion bite, etc. In course of time, it was neglected. At last it had some place in the royal family of Cochin. This system is neglected nowadays, but if it is encouraged, a new system will be added to medical science.” (19)

Note 3: OTHER KEY POINTS FROM THE FIRST LETTER

The first letter in this series addressed the first three aforementioned pathys, as well as various points about medicince and health including two Sanskrit Samskrta proverbs:

(A) “Sariram vya’dhi mandiram”.
‘Where there is a body, disease comes’.

(B) Here is one traditional, satirical saying about those pathys where harmful and poisonous medicines are used.
“Shat ma’ri bhavet vaedhyah. Sahasra ma’ri cikitsakah” (Human Society – 1)

The meaning is: If a doctor kills 100 patients by prescribing the wrong medicine, he is known as a “vaedyah”, i.e. less qualified doctor; if a doctor kills 1000 persons by administering wrong medicines, he becomes “cikitsak”, i.e. high-qualified doctor.

Note 4: LINK TO THE PRIOR LETTER IN THIS SERIES

http://am-global-01.blogspot.com/2013/01/which-pathy-is-best-1.html

REFERENCES
1. Human Society – 1, Various Occupations
2. Discourses on the Mahabharata, The Medical Science of the Age
3. Human Society – 1, Various Occupations
4. Human Society – 1, Various Occupations
5. Discourses on the Mahabharata, p.21
6. Human Society – 1, Various Occupations
7. Human Society – 1, Various Occupations
8. Shabda Cayanika – 5, Kulya to Kuvela (Discourse 34)
9. Human Society – 1, Various Occupations
10. Human Society – 1, Various Occupations
11. 8. Shabda Cayanika – 5, Kulya to Kuvela (Discourse 34)
12. Discourses on the Mahabharata, p.21-2
13. Human Society – 1
14. Shabda Caynika – 4, Kárpat́ika to Kála (Discourse 23)
15. ‘Guidelines for Commencing Microvita Research’
16. Human Society -1, Various Occupations
17. Human Society – 1, Various Occupations
18. Reference: Discourses on the Mahabharat, p.24
19. Discourses on the Mahabharat, p.22-23

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.

*************************************************
BEWARE OF THE CINEMA & VIDEO GAMES

“Many people in society do not become criminals because of physiological or hereditary factors. Nor do they become involved in criminal activities due to the influence of base propensities, or due to lack of education or social control. Yet today civilized society looks down on them because they are criminals when they could have been revered as ideal human beings with impeccable characters if they had been given a proper environment.”
“They are glaring examples that honest people can become dishonest as a result of environmental pressures. The sensitive, honest son of a villainous father is compelled to participate in antisocial activities out of fear of paternal abuse. This creates a habit which eventually becomes part of his nature.” (Human Society – 1, Justice)

“In the modern world there is a wide variety of films which excite the passions and have a degrading influence on boys and girls, adolescents and young men and women. Such films create in cinema-goers the desire to emulate in their individual lives the criminal activities, the vulgar expressions of love, or the adventurous behaviour that they see enacted on the screen. This is another example of how keeping bad company causes depravity. Many cinema-goers imagine that the characters that they see on the screen are their actual acquaintances, but when they try to emulate these characters, they discover that the real world is much tougher than the world portrayed by the cinema.” (Human Society – 1, Justice)

Note: Here is a recent news report. This following incident happened after one teenager watched a horror film over and over again. The boy became obsessed with the film’s main character and in result he committed the same demonic crime. The main character killed his mother and his sister. After watching the film many times, in a cold-blooded, detached manner, the teenager ruthlessly murdered his mother and his sister. We must not allow children to see such violent movies and play such violent video games. So many dastardly crimes have occurred because of these violent video games and movies. That is Baba’s warning.

Here is the headline and introductory sentence of this news article.

“17-year-old murder suspect inspired by ‘Halloween’ slasher flick”

“Jake Evans fatally shot his mother and sister after watching the horror film numerous times. Evans wrote he was ‘amazed at how at ease the boy was during the murders and how little remorse he had afterward’ in a confession to police.”

To read more of this news story, click here…
*************************************************

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Why Sadhana Is Difficult

Date: Sat, 30 Jun 2012 20:44:59 -0000
To: am-global@earthlink.net
From: Gaurishankar Deva
Subject: Why Sadhana Is Difficult

Baba

== WHY SADHANA IS DIFFICULT ==

Namaskar,
When a sadhaka sits for meditation then sometimes they find it hard to concentrate. The reason is very simple. When the mind is preoccupied with something else, then those thoughts disturb the mind and divert it away from sadhana. In that case, the repetition of one’s mantra becomes difficult and / or the mind goes somewhere else.

Think of it this way:

(a) If someone thinks, “I want to become a doctor”, “I will become a king”, “I will start a business”, “I will become a film hero”, “I will become a dancer”, then they will not be able to achieve anything. They cannot aim to be a doctor one week and then the next week aim for becoming a movie star and still expect to gain success. If one thinks in this fickle-minded fashion, always changing their goal, then they will never progress.

(b) Similarly if one student thinks, “I will become a football champion”, “I will score the highest on my university exam”, “I will be a farmer”, “I like fishing”, “I will go hunting”, “I will become a gang leader”, then again that person will not do anything. One cannot change their plan every week or every month and still expect to attain success. It will not happen.

Here the point is that the mind is one.

Human beings can only do one work at a time. If you want to be successful in life you have to focus on one endeavour at a time – in a sustained fashion. This theorem applies to sadhana as well.

HOW TO APPROACH SADHANA

Before starting sadhana one has to be fully convinced in their own mind that, “I do not have any other work. I only have to do my sadhana – without entertaining any other thoughts. Above all, one’s conviction should be: “I want to realise Parama Purusa – I do not have any other longing in my life.” If this idea is firm in the mind, then success is sure. Then one’s sadhana will be proper.

This type of firmness of mind develops slowly – and may even fluctuate along the way. For beginners, this firm determination may at first seem a bit elusive. Slowly then – with steadfast sincerity – you have to train your mind to think about the Goal. Then in due course, this firm feeling will develop and the mind will become pin-pointed towards Parama Purusa. When there is only 1% conviction, then one will achieve 1% success; and when there is 100% conviction, then there is 100% success.

We are all aware about how Lord Buddha got realization. When he had only one single desire, then his mind became focused and he reached his goal. More about this is noted below.

The central idea is that in order to do proper sadhana pointedness of mind is needed. And pointedness comes when your mind is focused: Focused on one occupation. Doing one thing at one time – not entertaining other ideas.

Those individuals with dual or multiple personalities cannot focus their mind and hence cannot get success. That is why only simple, honest, truthful and straightforward people can achieve their goal easily. Those who are fickle-minded, unfocused, hypocritical and those with multiple personalities never reach their goal.

That is what Baba has described in His teaching: To get success in sadhana, satyas’hreyii is a must. What is satya’shrayii? Satya means benevolent truthfulness; ashreya means shelter; and the suffix ii means the one who. Thus satya’sharyii is the one who takes shelter in satya. Only such person gain true success.

So one must give up all hypocrisy. Then iccha shakti (will power) will develop and the mind will easily become concentrated. Then one will have a new life start where sadhana happens in a very natural way.

STORY OF LORD BUDDHA

So only those who are strict in dharma and take shelter in satya, i.e. satya’shrayii, can develop iccha shakti (will power) and by that way attain the goal of life. The classic story of this is Buddha.

Baba says, “When Lord Buddha first sat in contemplation, his goal was not fixed. There was doubt and confusion in his mind. He was not certain of what he wanted. And so, whatever he wanted, he was not certain of getting it. But later, when Buddha sat in contemplation, he took a complete sam’kalpa. He fixed his goal and made a firm determination to achieve it. He resolved that he would not get up from his meditation until he attained spiritual realization, even if his body perished. Then he succeeded in attaining his goal.” (Ananda Vacanamrtam – 1)

Similarly, the more we are firm in our 16 Points etc, the more iccha shakti (will power) we will develop and the greater resolve we will have in sadhana. We will think, ‘I must get Parama Purusa’, and that will be supported by an internal flow of mind.

Conversely, if we just view sadhana as something that is done in order to eat food or go to sleep etc, then that sadhana will never lead one to the Goal. It is not that by doing sadhana like this for 25 or 50 years then magically one day Baba will come and grant salvation. That is not the way it works.

Our sadhana progresses according to our own internal commitment to it. The more we adhere to His guidelines of dharma and satya etc, the more iccha shakti we develop. And then with that force of mind, our sadhana becomes fruitful, otherwise not. That is Baba’s distinct teaching.

Thus if one is constantly delinquent in following Sixteen Points, or if one is irregular in fasting, skips over sadhana lessons, eats poorly, or does not do kaoshikii, tandava, and asanas etc, then one will suffer from a distinct weakness of mind, and that will hamper one’s sadhana.

So all of Baba’s teachings are connected to developing the requisite iccha shakti (will power or psychic stamina & determination) in order to advance on the path of sadhana and attain Him.

MAKING SADHANA A VITAL FORCE

At one time or another, we have all experienced difficulty in doing sadhana, either due to lack of desire, poor concentration, lethargy, or time management issues like procrastination, etc.

Yet sadhana is the key to our success. Without sadhana our lives just become a myriad of useless engagements. Whereas with sadhana, our each and every breath is meaningful and we advance towards the Goal of life.

To keep sadhana a vital force and at the forefront of our lives, we should pay strict attention to Baba’s ideals of satya’shrayii and iccha shakti.

This will help fuel our journey towards Him.

BEING ESTABLISHED IN SATYA’SHRAYII IS EASY FOR ANANDA MARGIIS

As we all know, satya is the second principle of yama sadhana and means ‘benevolent truthfulness’, or always acting in the spirit of welfare. And a’shreya means ‘shelter’. And the suffix ii means the one who. So satya’shrayii means ‘the one who takes shelter in satya’, or is always true to dharma.

Baba has graciously given us the right interpretation of dharma as clear-cut injunctions like Sixteen Points, conduct rules, and 15 Shiilas etc.

We know what to eat, when to drink, how to act, what sadhana is, when to do kiirtan etc. Every possible direction Baba has graciously given us so that we may pointedly follow the path of dharma.

By this way, we can easily be established in satya’shrayii, the path of benevolence.

WHAT HAPPENS NEXT:

THE GROWTH OF ICCHA SHAKTI

By being true to dharma and being established in or taking shelter satya, one other wonderful development occurs. We develop iccha shakti or will power, by His grace.

In sadhana one begins to think, more and more, that, ‘I must get Him’. A strength of mind or firm determination results. Because one’s base of life is grounded in truth and dharma. That brings conviction, integrity of mind, and iccha shakti, i.e. will power.

We all know that following Baba’s mandates and adhering to dharma is integral for any sadhaka. By this way we will be able to heighten our sadhana, reach our Supreme Goal, and manifest many great works on this earth, by His grace.

In the Acarya Diary, Baba explains in greater detail how this works – within the mind as well as externally. In His explanation Baba uses terms like satya’shreyii and iccha shakti. By understanding the inner essence of these concepts, we can be more pointed in our pursuit of attaining Him in sadhana and be a dharmic force in society.

Here again we should remember:

The central idea is that in order to do proper sadhana pointedness is needed. The requisite pointedness comes when the mind is focused on a single aim. Doing one thing at one time; other ideas should not be allowed to bifurcate the mind.

In that situation will power or iccha shakti will develop and the mind will become concentrated. That will make one’s life totally new wherein sadhana will happen in a very natural way. i.e. the mind will easily become concentrated.

BABA’S BLESSING

Baba has graciously given us one special way to develop more and more iccha shakti. When we think of Him in all our activities and dealings, then naturally our thoughts, words, and actions will be according to His desire. And that will bring great strength and ultimately victory in life. Then we are sure to attain Him.

Baba says, “You should always remember one thing: that your spiritual practice, your mundane activities, your worldly ideology, your social, economic, and moral ideals in every sphere of your existence must be suffused with the ideation that you love your Lord, and you should love Him for only one reason – to please Him.” (Subhasita Samgraha-11)

Baba says, “To attain Him you will have to think of Him, to ideate and meditate on Him. There is no other way to become one with Him.” (Ananda Marga Ideology and Way of Life – 6)

Baba’s teaching guides us that while doing sadhana there should not be all kinds of worldly desires. Rather there should only be one desire. The mind should be wholly focused on the Divine Entity.

The final conclusion is that before sadhana one should think that I have no other engagement “I have to do sadhana”. So one should allot the time and start sadhana. If any stray thoughts come, then those thoughts will not be entertained. Rather using auto suggestion, one should remind oneself again and again that “I do not have any other work. I have to realise Parama Purusa.” If on a regular basis one sadhaka practices like this, then sadhana will be natural, easy and blissful.

Namaskar,
Gaurishankar Deva

Note 1: A COLLECTIVE EFFORT

This above letter is written collectively between myself and two of my friends, so it may not be smooth to read. Please bear with me. Thank you for taking this letter as being a mere tool for understanding Baba’s ideas which He has described in Senior Acarya Diary.

PRABHAT SAMGIITA

“A’sha’r a’loke ele, bha’s’a’r atiit tumi, a’ma’r duhkh-klesh bhula’ite…” (PS 1754)

Purport:

Baba, You are the embodiment of hope, inspiration, and bliss. Language is wholly incapable of expressing Your greatness. Baba, in this poignant moment, You have come here to remove my agony and sufferings, and to wipe away my tears in these dark days. In the blink of an eye, You graciously removed all the degnerating and negative thoughts that had accumulated in my mind. Baba, this is Your grace.

Baba, nobody except You is mine – to whom else I can relate my pain. You are the only Entity in this universe who is mine, to whom I open my heart and express everything. Indeed there is no one else in this entire universe except You to whom I can tell the inner feelings of my heart within these three worlds, tribhuvan.

O’ my dearmost Baba, You are the nucleus of all effulgence. Please grace me by singing the song of divinity in my ears. Baba, please come close to me. I have prepared one freshly blossomed flower garland for You which is full of fragrance. And I am waiting for that auspicious moment when You will come, and then in a lonely place I will offer that garland to You. Baba, You are my everything. With Your divine arrival all my sufferings have gone, because I have gotten You. This is exclusively Your grace…

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Re: Gurupujanam of Devashish

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

Baba

Namaskar,

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

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

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

Jitendra Kumar
Ranchi, India

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

To: am-global@earthlink.net

Subject: Gurupujanam of Devashish

Baba

== GURUPUJANAM OF DEVASHISH ==

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

NEW POINT FOR THE DISCUSSION

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

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

ADDRESSING BABA PROPERLY

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

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

But see what this writer did:

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

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

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

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

SUCCESSFUL EXAMPLE OF THE CATHOLICS

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

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

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

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

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

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

“Prabhat would always…” (p.381)

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

Let’s take a look at another example.

SUCCESSFUL EXAMPLE OF THE BUDDHISTS

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

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

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

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

“Prabhat would always….” (p.381)

Let’s take a look at one more example.

SUCCESSFUL EXAMPLE OF HINDUS

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

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

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

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

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

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

“Prabhat would always…” (p.381)

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

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

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

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

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

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

BOGUS LOGIC

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

However, that is nothing but bogus logic.

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

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

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

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

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

Namaskar
Ganesh Deva
(Giovanni Spulotto)

Note 1: WHY I WROTE THIS PIECE

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

Note 2: WHAT BOOK IS THIS

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

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

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

Note 3: EARLIER LETTER IN ITS ENTIRETY

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

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

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Gurupujanam of Devashish

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

To: am-global@earthlink.net

Subject: Gurupujanam of Devashish

Baba

== GURUPUJANAM OF DEVASHISH ==

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

NEW POINT FOR THE DISCUSSION

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

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

ADDRESSING BABA PROPERLY

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

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

But see what this writer did:

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

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

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

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

SUCCESSFUL EXAMPLE OF THE CATHOLICS

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

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

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

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

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

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

“Prabhat would always…” (p.381)

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

Let’s take a look at another example.

SUCCESSFUL EXAMPLE OF THE BUDDHISTS

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

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

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

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

“Prabhat would always….” (p.381)

Let’s take a look at one more example.

SUCCESSFUL EXAMPLE OF HINDUS

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

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

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

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

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

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

“Prabhat would always…” (p.381)

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

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

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

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

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

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

BOGUS LOGIC

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

However, that is nothing but bogus logic.

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

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

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

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

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

Namaskar
Ganesh Deva
(Giovanni Spulotto)

Note 1: WHY I WROTE THIS PIECE

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

Note 2: WHAT BOOK IS THIS

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

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

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

Note 3: EARLIER LETTER IN ITS ENTIRETY

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

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

PRABHAT SAMGIITA

“Iisha’n toma’r vis’a’n’ bejeche, alasata’ du’re sare geche…” (P.S. 2496)

Purport:

Baba, Your divine call and thundering voice is resonating all around; it has removed the staticity, dogma, and lethargy from everyone’s mind. Those negative things which were impeding the path of human progress have disappeared into the far distant horizon. Now the degenerated state of dogma cannot remain any longer. Living beings have gotten new life, smiles, and joy due to the rejuvenating spirit of neo-humanism.

O’ Divine Entity, the world which was sleeping in the past is getting awakened. New leaves and flowers are beautifying the green vegetation and trees. Everything has been filled with the colours of flowers & fruits – ensconced in the feeling of service to one and all.

Now there are no narrow sentiments or dogmatic thoughts which can hinder our forward movement. Now there is no one to create obstacles on our path towards our cherished Goal.

The time has come – under great sky and in this beautiful environment, I should go on marching forward undauntedly towards You. O’ Parama Purusa…

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Can we call it Dharmashastra

Date: Fri, 27 Jan 2012 20:33:27 -0000
To: am-global@earthlink.net
From:
Subject: Can we call it Dharmashastra

Baba

== CAN WE CALL IT DHARMASHASTRA ==

ANSWER: NO WE CANNOT

Namaskar,
Throughout the course of history, in various religions, dogma has been injected by selfish people. In most cases those selfish people were senior priests of that very religion. Take the case of Buddhism: After Buddha passed away senior Buddhist priests injected various dogmas into Buddhism. And now it is full of dogma.

In their own way Catholic Priests, Muslim Maolbis (priest), and Hindu Pandits (Hindu priests) did the same thing. In order to establish their own supremacy they manipulated the teachings according to their own view. And for hundreds of years, religious followers practiced those dogmas.

Indeed even the teachings of Lord Krsna were gradually adulterated by the priests. And the resulting degeneration that came and was not small, but rather huge. So many false things got propagated; and various dogmas took root.

The sense is that dogma most often gets started from within that religion itself– by those very people, i.e. priests, who are in charge of preaching that religion. So that is the tragic irony.

MUST BE VIGILANT

Thus in our Marga we have to be extra-cautious & vigilant on this point. Because Baba has given countless divine teachings that cover all the spectrums of life. And it is our duty to carry those things in untainted manner to all the four corners.

But unfortunately what to speak of spreading Baba’s gospel of neo-humanism and wiping out the existing religious dogmas, some Dadas have infused their own dogma(s) in order put themselves on top and reserve some special status for themselves. That has happened in the so many ways including the way in which they manipulated Baba’s sacred concept of dharmashastra.

Some have done this knowingly and some very innocently.

IMPORTANCE OF DHARMASHASTRA

Most understand that dharmashastra is something very important and should be followed. Indeed Baba Himself has told this.

Baba says: “Dharmashastra is to establish the human beings in the stable, exalted position of spiritual ideation; it must be practical, rational, infallible, and universal. It must be based on deep eternal truth. It must be aptavakya. A scripture is a guiding entity. The Subhasita Samgraha series of books are the scripture of Ananda Marga ideology.” (APH-4, ‘Our Spiritual Treatise’)

Thus dharmashastra is comprised of Baba’s divine teachings, edicts and guidelines. Only Guru can give dharmashastra, not anyone else.

OPPORTUNISTS

But to capitalise on the situation some Dadas have misguided a few innocent overseas margiis into thinking that their own words are dharmashastra and therefore should be followed. In that way some Dadas are getting their own talk accepted as being dharmashastra and unsuspecting margiis are believing that and following those things. In my sector and in our other overseas sectors this negative practice is going. Specifically some are labeling the talks they give at dharmacakra to be dharmashastra. That is the wrong that is happening.

MORE ABOUT DHARMASHASTRA

To clarify this matter we should again reference Baba’s guideline about dharmashastra. Certainly most senior Margiis have read the book Ananda Marga Philosophy in a Nutshell part 4, Chapter 10, “Our Spiritual Treatise”. In that chapter, in first paragraph Baba has beautifully described the meaning of dharmashastra.

Baba says: “Dharmashastra is to establish the human beings in the stable, exalted position of spiritual ideation; it must be practical, rational, infallible, and universal. It must be based on deep eternal truth. It must be aptavakya. A scripture is a guiding entity. The Subhasita Samgraha series of books are the scripture of Ananda Marga ideology.” (APH-4, ‘Our Spiritual Treatise’)

Hence, according to Baba, dharmashastra means aptavakya, eternal truth– His direct discourses. In particular Baba expresses that our dharmashastra is His Subhasita Samgraha series of books etc which contain His DMC discourses. So the English equivalent term of “dharmashastra” is spiritual scripture.

By this it is clear that dharmashastra is one very high thing of deep import that is sacred and should be followed. And top of all dharmashastra is purely related with Guru’s teachings only. It is not the direction, talk, or gossip of any a,b,c,x,y,z human.

WHAT THEY ARE CALLING DHARMASHASTRA

But what way certain Dadas have falsely instituted the word ‘dharmashastra’ in our day to day life is completely dogma. Because in overseas sectors the term dharmashastra means a Dadas’ lectures or stories etc. Such as a particular Dada’s travel story which he speaks after dharmacakra, that story session may be 10 minutes, 20 minutes 30 minutes or one hour, where in our overseas areas this entire session is called as “dharma sha’stra”.

Indeed it is the common practice that just after dharmacakra, usually a Dada comes forward and tells his travel stories /journey, or some simple or crafty gossip he will do. In this way some Dadas created the false aura that this is dharmashastra. So this is their thing. And by this way they infuse all sorts of false tales and reassert their dominance over margiis.

Again, some do this knowingly and some innocently.

CLARIFICATION

Whatever may be, multiple inaccuracies are going on. The first thing is that dharmashastra is not just the regular gossip or travel story of one or two Dadas. The real meaning of dharmashastra is spiritual scripture, which Baba has given in ‘Our Spiritual Treatise’ chapter– and many other discourses also. So dharmashastra means Baba’s perfect scripture, not just the gossip of a certain Dada.

And the next thing is that in our weekly dharmacakra Baba’s books must be read– otherwise that dharmacakra is treated as incomplete. And the talk or discussion about Baba’s words is to be known as svadhyaya, not dharmashastra. Only Guru gives dharmashastra and our review of His divine teachings is the practice of svadhyaya.

WHAT THEY DO INSTEAD

In place of reading Baba’s books though, a few or one Dada’s gossip and travel stories will not do. Rather with all due respect those Dadas should tell their tales during some leisure time not during one of our dharma gatherings. But a couple of Dadas are are doing things in inopportune time– As if Baba’s dharmic words can be left aside and the vacuum can be filled with any…

Not only that but in the holy name of dharmashastra a few Dadas use that as a platform to gather funds for their groupist agenda. That recently happened at our local retreat. So this cannot be tolerated.

The idea being that the dharmashastra term itself carries a sanctified meaning. As that is the word of Guru. So the misuse of the term dharmashastra and telling travel tale gossip is not appreciable. It is just like if one person starts selling alcohol and calling it as ‘Avadhuta’ brand liquour. That is just degrading the term: Avadhuta. Similar is the case of dharmashatra when in the name of that they just tell their mundane travel tales. Or if in the name of using the term ‘turban’, instead we say pajama. But we cannot then justify by saying that Dada has pajamas on his head. This cannot be supported.

BABA’S BLESSING

So step by step these various dogmas have taken root in the name of dharmashastra. And in this way some Dadas try to infuse their voice as being the same as Baba’s grand teachings. But this is just their hypocrisy. So those few Dadas who are doing like this, their lectures should not be treated and followed as a dharmashastra. Because what they are giving is something from the complete opposite end of the spectrum. Indeed the worst part is that some few Dadas use this as a way to place themselves on the same scale as Baba. And in that way gain supremacy over the margiis and get their own selfish agenda implemented, just like those dogmatic religious priests of old.

But if we all become alert and vigilant about this then surely this dogma can be smashed because nothing should be permitted to stand in the way of Guru’s sacred and blemishless teachings.

In this regard we should pay heed to Baba’s following mandate.

Baba says, “We should also remember that in the realm of dharma there must be clear-cut injunctions in the form of dharma sha’stra [scriptural treatises] and simultaneously there must be strict guardians who during their lifetime guide themselves as well as others according to those scriptural injunctions.” (NSS, 95 Edn, p.200)

Namaskar,
Mukunda

Note 1: IT MEANS SCRIPTURE

In our book Caryacarya, Baba has explained that dharma sha’stra means ‘scripture’. And scripture means Subhasita Samgraha etc. That means, Baba’s discourses on a dharmic stand. Only dharmic discourses of Baba will be called as “Dharma Sha’stra”. So, naming certain Dadas’ travel tales or their own dreams as “Dharma Sha’stra” is not good, rather blasphemous. But some of those Dadas who are conducting dharmacakra don’t like to give up their negative dogma.

That is to say, this dogma of using the wrong term is going on since decades. And a few Dadas are thinking that, “Let it be like that, in this way I can keep the top chair in the eyes of margiis. And what I say they will follow.”

So overall this wrong use of dharmashastra is not good, rather damaging and unholy. Because Baba’s divine & dharmic discourses are incomparable. And those doing trickery in the name of that are doing…

Unfortunately this is going on in overseas countries where dharma sha’stra means Dadas’ travel stories or whatever else they may tell in that time.

And in that way they push their own agenda and place themselves on the same pedestal as Baba.

Note 2: SPIRITUAL TOPICS

This term “dharma sha’stra” refers to Baba’s spiritual scriptures only.

Because in our Marg, there are three types of Sha’stra: (A) Dharma Sha’stra/Spiritual Treatise (B) Darshan Sha’stra /
Philosophical Treatise (C) Samaj Sha’stra/Social Treatise.’

So Dharmshastra refers to those spiritual, dharmic discourses only. And the reading out and discussion of those discourses after dharmacakra comes within the practice of svadhyaya.

Note 3: WHEN TO TELL THE TRAVEL STORY

If any Dada wishes to tell about their travel experiences then that is highly appreciated. After all we are all family members and hearing about each others exciting and humorous experiences is part and parcel of human life. This type of sharing is good. The main problem is that it should not be done directly after sadhana during our dharmacakra program. Means it should not be done in the name of dharmashastra– nor in the name of svadhyaya. Such story telling can be done during or after the collective meal or perhaps during other times of leisure. Because after collective meditation a few paragraphs or minimum 1 paragraph from Baba’s books should read aloud to everyone present. This is the minimum system, and this reading and the explanation thereafter is known as svadhyaya.

Note 4: BABA’S SUPREME GUIDELINE

Baba says, “In the realm of dharma the only true guide and controller and protector of the people is an excellent and comprehensive ideology which provides definite, clear-cut, and bold directions.” (NSS, ’95 Edn, Shivapodesha-4)

Note 5: UNIVERSAL FAMILY

Baba’s following lines are infused with a feeling of upliftment and cosmic fraternity.

Baba says, “No entity in this universe exists individually. Ours is a universal family. Each and every entity — living and non-living, moving and non-moving — helps others in maintaining not only their equilibrium, but also the equipoise of the entire universe, not only of this small planet Earth. We are to move together with all.” (SS-18, p. 40)

PRABHAT SAMGIITA

“Saba’r priya tumi saba’r a’pan…” (P.S. 4723)

Purport:

Baba, You are everyone’s most loving and closest One – everyone feels that You are their own. Baba, because You are, I am; And because of You this whole universe also exists.

Baba, from the peak of the snow-covered, sky-kissing mountain to the deep, serene ocean, from the sun of the crimson dawn to the colourful evening sunset – everything in this universe is Your divine creation. The flowers, fruits, shrubs, forest, and garden – all are Your expressions. Baba, You are the divine Lord of everything and everyone.

Baba, with Your compassion You are looking after one and all; You never hate anyone. Baba, You reside in the mind & You are in the heart. Even then I do not see You, but I feel You. Baba, You are so great: I am always asking for Your forgiveness and for Your grace. By Your divine krpa, with full surrender I always do sastaunga pranam to You – each & every moment.

Baba, You are the most loving One, the most dear Entity of one and all. Baba, You have created this entire vast universe. Baba, You are so gracious, Baba I love You…

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Most Noble Work

Baba says, “Soon after Alarka became king, his kingdom was attacked by a neigboring king. Alarka was defeated in battle and forced to leave his kingdom…Alarka decided to give up everything and go out in search of eternal truth…When Alarka’s reputation as a great yogi had spread far and wide, the conquering king requested him to take back his kingdom…’Alarka, come and take back your throne,’ said the king. ‘No’, replied Alarka, ‘I’m too busy now as I have to propagate dharma in the world. I am bound to serve the society and thus have no time to look after the affairs of the
royal administration’.” (AV-7, p.47-8)

Note: After ’90, some power hungry monks of our AM went astray from Baba’s above noble teaching. And instead they made the attainment of power and post as the be-all and end-all of life. That is why various serious crises have come; because those hovering around the helm forgot Baba’s above golden guideline and just began chasing after power and post. When in fact Baba’s timeless teaching is that propagating dharma is the greatest and most noble pursuit in life and the best way for building up a vibrant, healthy society.

Note 2: We can also see by His practical example that when Mahasambhuti takes advent on this earth then He propagates dharma and also goads others in this same endeavour. Lord Shiva, Lord Krsna, and Sadguru Baba have given all the dharmic teachings and their each and every moment on this earth was used in the propagation and teachings of dharma.
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