Date: Sat, 02 Mar 2013 22:35:43
Subject: Ananda Marga Is Colourful
Baba
== ANANDA MARGA IS COLOURFUL ==
Namaskar,
Our Ananda Marga is colourful. People have entered into Ananda Marga with all kinds of mentalities, with all types of psychic tendencies, and with a diverse range of mental constitutions. To accommodate all, Baba has graciously given something for everyone. In turn, we have the opportunity to choose which approach and engagement suits us best.
Some are oriented toward the path of jinana, and some towards bhakti. Some prefer intellectual explanations, whereas other tend towards devotional understanding. Some like to sing kiirtan thinking, ‘I am overcoming all internal and external obstacles’, while others may prefer simply to ideate only on Baba.
Different minds prefer different thought ideations – and that makes the world colourful.
None should therefore think that any particular approach is the be-all, end-all. Because Baba has given and approved them all: From sadhana to microvita theory, from kiirtan to kaoshikii, from Prabhat Samgiita to sristi cakra, Baba has provided diverse explanations to appeal to the wide array of people & mentalities in our universal human family.
Hence, no one should feel pressured to adopt or limit oneself to a particular style, explanation, or reasoning. Because Ananda Margiis come in all shapes and sizes with different mental colours.
A FEW PRACTICAL EXAMPLES
Below are some clear-cut examples of how various Ananda Marga practices can be pursued in different ways.
(A) DHYANA: In dhyana, Baba has given various bhavas: Madhura bhava (lover relation), dasya bhava (Master-slave relation), vatsalya bhava (Parama Purusa as child), sakhya bhava (friend relation), and Father-son relation etc. These are all approved methods, given by Baba, for doing dhyana. However, that does not mean that every devotee must follow all of the above. Those involved in sakhya bhava may not have an iota of interest in vatsalya bhava, and vice versa. Thus every sadhaka has the power of choice: To experiment and see which one is most appropriate for their mental make-up, for their link with Parama Purusa.
(B) PRABHAT SAMGIITA: With regards to Prabhat Samgiita, some prefer to analyse and study the style of music such as the type of raga or ragini, and side by side Baba has also said that, “Prabhat Samgiita is the feeling of the heart, and the expression of the heart, and it has been written with the ink of the heart.” (1)
So it is not just music only. So these are two vastly different ways of relating with Prabhat Samgiita. And it will depend upon one’s mental characteristics as to which they prefer. Some opt for a more jinani approach, whereas others prefer the more personal and intimate manner. Everyone can choose for themselves.
(C) MICROVITA: About microvita, Baba has given vast and complex theories about this smallest energy form – the ultimate building block of this universe. Chapters and chapters can be read and studied about this scientific phenomenon. And many jinanis may spend years immersed in that approach. At the same time, in His discourse 1988 discourse, Propensities and Pramá, Baba spoke as follows:
हम जिसको “positive microvitum” कहते हैं, दरअसल यह क्या है जी ? यह तो परमपुरुष की कृपा है | हम तुम लोगों को हँसाने के लिए बोलते हैं “positive microvitum” |
Baba says, “That which I call “positive microvitum”, in reality what is it? Nothing but the grace of Parama Purus’a. I use the term “positive microvitum” to make you laugh.” (2)
So it is very clear that for the jinanis and intellectuals of Ananda Marga, they should preach the philosophy of microvita. It is a veritable science and course of study. At the same time, Baba has given devotees a different outlook. Both are important and valuable. So again, based on one’s mentality, there are a variety of ways of thinking about microvita.
(D) CREATION THEORY (Srsti Cakra): Similarly, one can think of creation theory using terms like jadasphota, pratisaincara, various tattvas, and other technical terminology, or one can simply think that, ‘He was all alone, all by Himself, so He created this vast universe’.
Thus depending on one’s mental framework, there are varieties of ways of interacting with our Ananda Marga practices and philosophy.
KAOSHIKII AND AVARTA KIIRTAN ALSO
The same can be said with regards to kaoshikii and avarta kiirtan also.
There is a very technical explanation of kaoshikii where one takes on a different ideation for each direction, and side by side one can simply think of pleasing Baba while doing their kaoshikii dance.
In avarta kiirtan also there are two diverse approaches. In a more jinani style, the aspirant can adopt different ideations for each direction. And these ideations generally focus on oneself, ‘I have purified my mind with the fire of devotion, I am the embodiment of sincerity’, etc or one can simply think of Baba and ideate on loving and pleasing Him.
Some sadhakas may like a more technical & analytical explanation and some prefer the more simple approach of pleasing Him. Personally, I prefer the latter way. I do not like to engage in all kinds of sophisticated or lengthy descriptions when dancing avarta kiirtan. Rather, I prefer Baba’s simple method of bringing the mind to sahasrara cakra and thinking of Him. But if others prefer to think, ‘I am the embodiment of sincerity’ then that is also fine. More about these technical explanations appears further down in this email.
Here, the chief point is that we should always keep in mind that Baba has given something for everyone in Ananda Marga. And we should be accepting and tolerant of all the different styles and at the same time choose a way that is most appropriate for us.
PEOPLE HAVE COME INTO ANANDA MARGA FOR DIFFERENT REASONS
After all, we have to remember that people have entered into Ananda Marga for a vast array of reasons. Some have come because they wanted to travel overseas, some have come because they could not get a job in the private sector, some have come to escape their jail sentences, some have come to find a wife or husband, some have come to get away from their wife or husband, some have come to do karma yoga, some have come to get a high post, some have come to be regarded as a high yogi, some have come to fulfill His mission (A’tma moks’a’rtham’ jagaddhita’ya ca), and some have come to please Him.
And some were born into Ananda Marga. Since their birth they have been attending Ananda Marga functions. By this way they become accustomed to Ananda Marga as a way of life, and as they grow they hold fond memories and a very sympathetic feeling to Ananda Marga.
So people enter into Ananda Marga from all kinds of backgrounds and interests. Not only that, once in Ananda Marga, people behave differently. Some are very strict to attend all organisational activities, and some come once or twice a year for big feasts and social programs. Some are very strict in sadhana, and some less so. Thus there are gradations, yet all are Ananda Margiis.
The common thread being that all hold Baba dearly as their Ista.
Thus, all are our brothers and sisters, we should embrace all, and help everyone become successful in their human life. There are various grades and we appreciate everyone.
Baba has graciously given various trades and department to appeal to the various mental colours of this grand humanity. Those with political interest can work in Prout once they enter Ananda Marga. Those with more physical stamina might involve in VSS. Those wishing to do dharma pracar will be active in SDM and HPMG (Hari Parimańd́ala Gośt́hi), and those wanting to educate and serve will be in ERAWS. And there are other departments as well ranging from the Farm department to Industry to AMURT – as well as, in many cases, their sister organisations in WWD.
Hence, there is vast scope for engagement – all depending on one’s mental tendency and proclivity.
At the same time, we know that every Ananda Margii should be ready to do everything and engage in all the sevas. This quality one gains by following 16 Points. Ultimately, sadvipras will have all the qualities. Upon entering into Ananda Marga one may not be like this, but gradually over time one grows in this way, by His grace.
PEOPLE DO SADHANA FOR VARIOUS REASONS
As there are various grades of sadhakas in Ananda Marga, people do sadhana for various reasons. Some do sadhana to impress others, some do sadhana as one requirement so that they can take their meal, some only do sadhana in public, some engage less in their sadhana program, some do sadhana for mental peace, some do sadhana for self-realisation, some do sadhana to serve and please Him. So there are various grades of sadhakas in our Marga.
Furthermore, Some like to sing kiirtan thinking that they are becoming clean and becoming a force in this universe, and some like to sing for the sole reason of loving and pleasing Parama Purusa.
Some bhaktas do not feel comfortable relying on their own unit ego. They do not like to think that ‘I am doing everything’, because they know that unit beings cannot do anything, Parama Purusa does everything.
It all depends on one’s quality of mind as Baba has created something for everyone.
Yet all along, the unifying point – regardless of one’s mental colour is that they hold Baba as their Ista. This is the binding property.
TECHNICAL DESCRIPTIONS OF AVARTA KIIRTAN & KAOSHIKII
Below, are the technical descriptions of Avarta Kiirtan & Kaoshikii. And if one wishes to pursue their practice in that way they can. At the same time, no sadhaka should feel burdened that they must do their kiirtan and kaoshikii like that. Remember that Baba has explained His AM practices and philosophies in various ways to appeal to various grades of people, various standards of mind. Some are jinan oriented and some are bhakti oriented. Everyone should do what feels most comfortable for them. Baba has approved multiple ways for this very purpose: To appeal to one and all.
Here are two technical descriptions of our avarta kiirtan and kaoshikii practices. These may appeal to some whereas others may not like to be bothered by these more intricate approaches. In that case they may adopt a more simple, devotional outlook.
Then there is also the notion that as these two below descriptions are not printed in any book, then they may not be entirely accurate. If anyone has the original cassette(s) where Baba discusses these below approaches then they are requested to write this network immediately.
AVARTA KIIRTAN
1. I am the embodiment of sincerity.
2. I have innate love for Paramapurusa.
3. I have purified my mind with the fire of devotion.
4. I am overcoming all internal and external obstacles.
5. O lord, take me onto your lap.
6. I surrender my everything to you.
KAOSHIKII
VERTICAL — I am now trying to establish a link with Paramapurusa.
RIGHT– I know the right way of making request to you, Paramapurus’a.
LEFT— I know how to carry out your command
FRONT– I know how to surrender completely to you.
BACK– I am ready to undergo discomfort when trouble comes.
STEPS—Oh, lord, I am now imitating your rhythm, brining your subtle Consciousness into manifestation, into practical forms.
OVERALL IDEATION:- I, the microcosm, am establishing a link with my lord, the Nucleus of the Macrocosm.
SIMPLE DEVOTIONAL APPROACH
Some bhaktas may just prefer to sing kiirtan and dance kaoshikii with their mind immersed in Him – to serve, please, and love Him. Trying to follow all the above technical operations may verily take the mind away from being with Baba. So adopting a purely devotional stance is also alright if that is what you prefer. That freedom everyone has.
BABA HAS GIVEN ANANDA MARGA FOR ALL
Baba has graciously designed this Ananda Marga for everyone – and verily all must come under the banner of AM. For this reason Baba has given diverse ways of explaining AM practices and AM ideology. Because everyone belongs in Ananda Marga.
“Remember, until every person in the universe accepts the Ananda Marga ideology, you have no opportunity to rest.” (3)
“Now, these created beings, they being the progeny of the same father, are members of the same Universal Family. We must not forget this supreme fact.” (4)
“LOOK UPON EACH AND EVERY HUMAN BEING AS THEIR OWN KITH AND KIN”
“I have been saying for a long time that human society is a singular entity, that human society is indivisible. Human beings, because of their petty interests, prefer to remain oblivious to this truth. But one should remember that to forget altogether and to remain forgetful are not the same. So many near and dear ones, so many kith and kin, whom you had loved so dearly in the past are no longer in the world. Have you forgotten them? No, you have not. You remain forgetful of them.” (5)
“All the beings of this universe are the kith and kin of one another. No one is despicable. All are equally respectable and entitled to equal love and affection. No problem is to be ignored as an individual or group affair. Every problem is to be considered as the collective problem of universal humanity and is to be resolved collectively and resolved it must be. Let it be the vocal panorama of the newer world of today – the continuous musical notes behind the movement of Neohumanism.” (6)
“Parama Puruśa looks deep into the inner thoughts and feelings of human beings. He is omniscient, forever watching throughout the creation those who are meditating upon Him with undivided attention, and those who have been patiently waiting with an unwavering mind to realize Him. These are expressions of those with an integral outlook. Only such people, irrespective of caste, colour, creed, community, national or geographical barrier, etc. can look upon each and every human being as their own kith and kin. They are free of all discrimination. They even treat the animals and plants as being intimately related to themselves.” (7)
“Those who want to promote the welfare of all human beings, remaining above all sorts of parochial sentiments, have no alternative but to embrace universalism with their heart and soul – there is no other way. As universalism is totally devoid of any characteristic of ism, it is not proper to depict universalism as an ism. If everyone is looked upon as one’s own, no one remains beyond the periphery of one’s kith and kin. Naturally, then, there is no scope for violence, envy, narrowness, etc.” (8)
PROGENY OF PARAMA PURUŚA
“I have also said that sins are just like the dust that settles on our clothes. By shaking the clothing, the dust will vanish. This simple action can be done by everyone. Ananda Marga has clarified that human beings are the progeny of Parama Puruśa and are thus the objects of His love and affection. Whatever might be the nature of the sins they commit, they will never be deprived of His affection. Parama Puruśa may scold them, but He can never hate them. He will simply shake the dust off their clothes and take them onto His lap. So the most important thing is complete surrender. People should always remember that they are the progeny of Parama Puruśa. That is enough.” (9)
FORMATION OF UNIVERSAL HUMAN SOCIETY
“It is not proper for one particular class to dominate society. If one class is dominant, it will surely continue to exploit the other classes. Hence Ananda Marga wants a society without divisions or discrimination, where everyone will be entitled to equal opportunities and equal rights.” (10)
“Remember, Ananda Marga is a man-making mission. Both quantity and quality are important. Everyone should be free to join Ananda Marga, to take part in social functions, etc., but only those established in Yama and Niyama may be given any position to work in society.” (11)
“Social philosophy of Ananda Marga advocates the development of the integrated personality of the individual, and also the establishment of world fraternity, inculcating in human psychology a Cosmic sentiment. The Marga advocates progressive utilization of mundane and supramundane factors of the Cosmos. The society needs a stir for life, vigour and progress, and for this Ananda Marga advocates the Progressive Utilization Theory (Prout), meaning thereby progressive utilization of all factors. Those who support this principle may be termed “Proutists”. (12)
ÁNANDA MÁRGA IS THAT PATH OF PROGRESS
“There is no other alternative except Ánanda Márga to sustain human beings in their joint endeavours. Why?”
“Ans.: – A united human society is the prerequisite for the development of civilization. The collective desire for survival ensures society’s meaningful existence. The society is a dynamic entity and its survival indicates its inherent dynamism. When a group of people bound by the ties of a common ideology move together along a particular path, inviting fellow humans to join them to share their common joys and sorrows, theirs is a real movement; they are destined to be successful.”
“In this universe of rapid temporal, spatial and personal change, no specific economic, political, or religious structure can be the permanent aim of humanity. This is because theories are born in a particular temporal, spatial and economic context. People can move along the path of eternal progress only (a) by accepting the Cosmic Entity, who is beyond time, place and person, as the aim of life and (b) by continuing to do all their worldly actions while moving along that path towards Him.”
“Ánanda Márga is that path of progress, and that is why Ánanda Márga is the only alternative for the preservation of human existence and civilization. The external rituals, the so-called dharmas, are not dharma but mere religion. They are subject to change depending on time, place and person. By manifesting distinctions within themselves and outside themselves (such as the differences like vijatiya bheda, svajátiya bheda and svagáta bheda), religions, like other relative factors have invited the repression of humanity by creating dogmas, bloodshed and similar evils. Thus religion cannot bring peace to humanity.” (13)
WE WILL BIND EVERYBODY WITH THE THREAD OF LOVE
“We will dye each and every bud with the light of knowledge. No one will stay away. We will bind everybody with the thread of love and create a garland of incomparable beauty. No one will stay behind, none will be thrown at the bottom. All will exist with kith and kin with their minds full of sweetness and tenderness for all.” (14)
Namaskar,
in Him
Gaunga
REFERENCES:
1. 02 Jan ’83
2. 1 January 1988 DMC, Anandanagar
3. Caryacarya – 2
4. Ananda Vacanamrtam – 14
5. A few Problems Solved – 3, Human Society Is One and Indivisible – 3
6. Ananda Vanii #58
7. Ananda Marga Philosophy in a Nutshell – 5, Integral and Non-Integral Outlook
8. Problems of the Day #18
9. Ananda Vacanamrtam – 5, A Few of Tantra’s Special Characteristics
10. Subhasita Samgraha – 1, The Evolution of Society
11. Ananda Vacanamrtam – 31, The Conduct of an Ácárya
12. Idea & Ideology, The Cosmic Brotherhood
13. Tattva Kaomudii -1, Questions and Answers on Ananda Marga Philosophy, #53
14. Prabhat Samgiita #5018, Gurukul Song
Baba
“Aungane mor na’hi ele jadi, maner mukure bha’sio…” (PS 3019)
Purport:
O’ Parama Purusa, if You do not come in my courtyard – my home, then please be gracious and blossom in my mental mirror. Since You have not come within the scope of my perception, then please come in my ideation. Baba, please come in the depths of my sadhana – dhyana. O’ my dearmost, You are ever-gracious; so please come. For me, You are everything; whatever You want to do is blissful for me. Baba, if You do not want to say anything, then just remain here with me smiling sweetly. Your sweet smile satiates my heart. O’ my dearmost, please be gracious and blossom in my mind.
O’ Divine Entity, in search of You, so many ages passed doing tapasya – trying to get You. So much of my time was spent doing so many practices – shravan, manan, and nidhidhyasana. But alas, I could not get You. Finally, by Your sweet touch the long, dark amavasya night has finished. Gone are the days when sadhana was just an ongoing struggle and it was difficult to move ahead. Now, by Your grace, I am advancing on the path of divinity. Baba, today, at this dawn, please dispel that cimmerian darkness from my mind with Your crimson light. Please be gracious and blossom in my heart.
Baba, in the realm of ideation, every thought is meaningful. One becomes what one thinks. That is why with firm determination I want to get You. I want You, O’ Parama Purusa, I have a deep desire to have You. You are so gracious: You have made me understand that by singing and chanting Your name, and by ideating on You, I can get You. You have told me that sadhana, kiirtan, japa, dhyana, and ideating on You is not futile. As one thinks, so one becomes. By thinking about You I will get You. That is why I go on doing all these devotional practices – in order to get You and quench my eternal thirst. Sanctifying me with the streams of Your karuna (1), shower Your causeless love upon me. O’ Parama Purusa, please be gracious and come in my mind. Baba, please remove the shadows of avidya maya from my inner abode and make me Yours. Baba, now all that is left is this one final request: Please shower Your causeless grace and sweet flow of Your divine compassion, and keep me eternally under Your loving shelter. Since eternity I have yearned for that divine love; please fulfill my eternal longing.
Baba, with my own merits and qualities I cannot get You. Please shower Your grace, keeping me always at Your lotus feet…
NOTE FOR PRABHAT SAMGIITA #3019:
[1] Karuna: (Literally: ‘Divine Compassion’); When Parama Purus’a sees the suffering of devotees, He feels pained by their inability to move ahead because of so many problems and difficulties. In such circumstances, Parama Purusa cannot bear to watch His bhaktas go through so much struggle and strife. When devotees are helpless and trying hard to progress but their pathway is completely obstructed and they cannot advance in their sadhana or any sphere of life – overcome by various complexes, bondages, and obstacles – then a feeling of deep, deep empathy develops in the mind of Parama Purusa. This feeling or mind-set is karun’a bha’va. He feels He must rescue them immediately. And when He steps in and helps that is His showering of His karun’a. In that way, Parama Purus’a comes. With His immense feeling of karuna’, He blesses His devotees and relieves them of their pain and suffering. This is nothing but His divine karuna’: Wherein Parama Purus’a cares for the devotees and removes their troubles and hindrances so that once again they can move ahead. Whereas, with krpa (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing. It is just like if a baby is sick and with great empathy the mother brings the sick baby on her lap and feeds the baby; that is karuna. And if that same baby is not at all sick, and mother still brings that baby on her lap and for feeding, then that is krpa. When out of empathy Parama Purusa lovingly comes to the aid of His suffering devotee that is karuna, and if that same devotee is not suffering yet Baba still bestows His blessing that is krpa. So there is a distinct difference between krpa (grace) and karuna (compassion). Finally, there is more to say about this topic of karun’a so kindly consider this an ongoing topic.
The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of
interest.
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For Mothers
“When the foetus in the mother’s womb becomes somewhat developed, its hair starts to grow. The mother may develop nausea. Sometimes she develops a special fascination with certain edibles and inedibles, and some peculiar distastes as well. In ancient Bengal there was a social custom to provide an opportunity to a pregnant woman to eat foods of her choice. This was known as sádhbhakśań.”
“Normally, in the advanced stage of pregnancy, women are not permitted to do physical labour. This is wrong. Women in that condition should be allowed to do a little work. (The same principle applies to pregnant animals.) Otherwise, there remains a risk during labour. Pregnant women and female animals may work half of what they usually do at other times; but under no circumstances should they be allowed to do strenuous work, as it may lead to premature delivery or stillbirth.”
“Foods which are highly acidic, such as acidic citrus fruits, overripe pineapples, overripe jám, cottonseed flour and spicy pickles, should be carefully avoided as they may harm the fetus. Bending over in a stooping posture to lift anything heavy is strictly forbidden for pregnant women. Although there is no objection to carrying loads for those who are accustomed to it, they must not stoop over to lift a heavy load onto their heads. It is better if others will help them to lift it up. In this stage of pregnancy a daily bath is a rule, but one must not bathe after sunset. It is better to lie down on a hard bed.”
“It is desirable that the best room in the house should be used for the confinement. In certain parts of rural Bengal, the worst room or the cowshed is used for confinement out of superstition. This practice is certainly wrong – more than that, it is a crime.”
“There are many people who affect respect, loudly praising women as a race of mothers, but who in practical life suppress them underfoot, sending them into the jaws of premature death by depriving them of happiness and the comforts of life. The conscientious should be vocal against these heinous acts. We must pay due honour to women as mothers and help them to live long lives.”
“The family should see to it that the woman is not forced to walk to the outhouse on foot for at least twenty-four hours after delivery. The delivery room should be fitted with a bathtub and commode. If a girl is born no one in the family is to point an accusing finger, either directly or indirectly, at the mother. It may create undue pressure on her heart. There was one lady of my acquaintance who was unable to bear the humiliation brought down by her family just after the birth of her seventh daughter. She cried out, “Again a daughter, again a daughter, again a daughter!” and immediately expired.”
“A pregnant woman must certainly be provided with nutritious food. No constipation-creating foods should be supplied to her. (This is as applicable to animal mothers as to human mothers.) Sweet-pea leaves, or if not available, then spinach, nat́e shák or gourd leaves should be taken daily in small amounts. Puṋi shák should be strictly avoided.”
“All that I have said in the above is as applicable to pregnant animals as it is to human mothers. In the case of the first delivery one should consult a physician or experienced midwife after one month. If one follows the above instructions, death during delivery will become a rare phenomenon.”
(Ananda Vacanamrtam – 31, Devotees Moving around the Cosmic Nucleus)
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