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Baba

PRABHAT SAMGIITA PURPORT:

LOVING COMMUNICATION OF BHAKTA AND PARAMA PURUSA

~ PS #1157 ~

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

(A) Transliteration

(B) Line Meaning

(C) End Notes

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

TRANSLITERATION OF PS #1157

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

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

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

LINE MEANING OF PS #1157

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

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

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

Baba, I surrender at Your lotus feet…

END NOTES FOR PS #1157

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

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

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

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

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

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

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

Namaskar,
Varabhaya Deva


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Baba
PRABHAT SAMGIITA PURPORT:

LOVING COMMUNICATION OF BHAKTA AND PARAMA PURUSA

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

(A) Transliteration

(B) Line Meaning

(C) End Notes

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

TRANSLITERATION OF PS #1157

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

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

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

LINE MEANING OF PS #1157

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

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

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

Baba, I surrender at Your lotus feet…

END NOTES FOR PS #1157

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

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

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

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

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

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

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

Namaskar,
Varabhaya Deva

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Baba

This entire posting is composed of 2 parts:
(1) Posting: Ananda Marga System of Collective Bath
(2) Prabhat Samgiita #3016;

== ANANDA MARGA SYSTEM OF COLLECTIVE BATH ==

Namaskar,
As we know, Baba guides us that collective bath is a key element of our social functions and festivals. Here are some critical points to ensure collective bath is done properly – in accordance with Baba’s teachings.

MALES AND FEMALES DO NOT BATHE TOGETHER;

AND, THE BODY IS DISCREETLY COVERED

In Ananda Marga, collective bath does not mean that males and females will bathe together. It is done very discreetly and separated by gender, unlike in materialistic societies where commonly males and females reveal a maximum degree of bare skin and go swimming together, i.e. half-naked or even fully-naked.

So the body is more covered during the collective bath in our Ananda Marga system, than when co-eds frolic and swim together in materialistic communities. Thus there is a stark contrast between the two. Our manner of collective bath is gender-separated and upholds the dignity and sanctity of our spiritual values, whereas the materialistic approach to collective swimming etc is sensual and degrades the mind.

PROPER FLOW OF MIND

Thus in our collective bath system, the spiritual flow is maintained as the mind may continue to rise from the muladhara cakra to the sahasrara cakra. In contrast, in materialistic swimming parties etc, the mind gets completely degraded – from the sahasrara cakra to the svadhisthan cakra – whether one wishes to admit this or not.

HOW IT IS ACTUALLY DONE

In conclusion, for collective bath, males and females will go to different sections of the building when doing collective bathing indoors. If the weather is warmer they may bathe outside by the river or lake. If done outside, males will go to one secluded part of the lake or river, and females will go to a completely different place that is hidden and out-of-sight. In either circumstance, in this gender-separated system, particular parts of the body will be discreetly covered. The covering will be loose enough so one may wash properly. By this way, females are neither naked nor exposed in their collective bathroom or outdoor bathing area, nor are males naked in their collective bathroom or outdoor bathing area. Both maintain proper dignity in their gender-separated settings.

If one is bathing alone in a private / locked bathroom, then one need not cover themselves. The covering is used for all avenues of gender-separated, collective bathing – whether indoors or outdoors.

THE OVER-ARCHING AIM

Why is the overall aim of this aspect of our collective bath system? To preserve the sanctity and keep the mind flowing from lower cakras to higher ones. That is the goal.

Here are more of Baba’s guidelines about collective bathing.

ANANDA MARGA ENCOURAGES THESE TYPES OF SOCIAL FUNCTIONS

“Collective social functions. Many social problems arise due to lack of magnanimity, such as not properly understanding or respecting the views of others. This not only keeps people apart, but also makes them hostile to each other. People come together in different festivals and social functions which foster mutual bonds of unity. When they participate in such activities and remain engaged in the same type of collective action, they develop the feeling of temporary affinity. Ananda Marga encourages these types of social functions. Collective bathing and collective meditation on special occasions are as good as common social functions.” (Ananda Marga Philosophy in a Nutshell – 4, Our Social Treatise)

A GREAT UNIFYING FORCE

“Collective social functions: Many of the ills of society develop because people do not care to know other members of society. This may not only mean ignorance of the condition and difficulties of others, but also leads to intolerance and a lack of interest in the affairs of the other members of society. Common social functions bring different members of society together and are therefore a great unifying force. By performing certain functions collectively, all the members are engaged in doing the same thing for some time, and this brings about a feeling of unity and interest in others.”
“In Ananda Marga such common social functions are especially encouraged. Milita snána [collective bathing] and dharmacakra [collective meditation] provide grounds for common social functions in the physical, psychic and spiritual fields. Common participation in such functions is a very great unifying force. The participants in such functions will have no intolerance for each other, and will instead get more united. Such functions are, therefore, a great unifying force.” (Prout in A Nutshell – 2)

PART OF ANANDA PURNIMA CELEBRATIONS

“Ánanda Púrńimá: Collective bath with snána mantra, twice collective Iishvara Prańidhána and Varńárghyadána, collective noon and night meals, merry celebrations, spiritual conferences, annual meetings of workers, children’s sports, and procession with táńd́ava dance.” (Caryacarya – 1)

Namaskar,
Gunamaya Deva

Prabhat Samgiita #3016

“Jiivaner uts hote je srote bha’siya’chila’m…” (P.S. 3016)

Purport:

O’ Parama Purusa, since the very origin of my life – since eternity – in which current I was floating, in that very flow, You were also present. But I did not see You.

O’ Divine One, You were with me day and night, ever-awake, holding the lamp of effulgence in Your hand. But that time I could not recognise You.

O’ my dearmost Baba, still today You remain along with me. Indeed each and every single moment You decorate this grand universe in hundreds of forms, shapes, and colors. Baba, You are always dancing in that divine vibration, but I did not see You because I was keeping my eyes closed.

O’ Parama Purusa, O’ Baba, since eternity You have been along with me. Today You have made me realise this very cosmic truth: I am surviving only due to Your boundless grace, affection, and love…

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Baba

This posting is composed of 2 parts:
(1) Prabhat Samgiita #2184;
(2) Trailer Quote: How Vibrations Help or Harm Us;

***************** Prabhat Samgiita #2184

“Toma’re kori a’hva’n pra’n’e pra’n’e ga’ne ga’ne…” (P.S. 2184)

Purport:

O’ Parama Purusa, I am calling You and inviting You with deep reverence and adoration. I am calling You by singing Your song with full heart-felt feeling. Please take Your advent before me. O’ Lord, eternally Greatest among all, O’ Ever-Effulgent One, You are the source of the divine resonance of everything. You are the Divine Sun. Just as the sun is the nucleus and source of energy for all of the planets, similarly everyone basks in Your divine effulgence. O’ Luminous Entity, You are the greatest among all. Please come in my mind and in my meditation.

O’ Supreme One, with the spell of vanity-touched meditation, You cannot be held. You cannot be bound by a mortal thread. You can only be bound by the thread of love – the thread of devotion. O’ Parama Purusa, with Your divine love You have bound this whole entire universe. O’ Lord, O’ Baba, please come in my shravan, manan, nidhidhyasana [1] – please come in my dhyana.

O’ Divine Entity, with the strength of intellect Your greatness cannot be measured, described, or narrated. With the splendor of intellect, Your glory cannot be sung. The human voice does not have the capacity to chant all the qualities. Logic, reasoning, and the tricks of language get pulverized and fail to be able to say anything.

O’ Parama Purusa, O’ my dearmost Baba, please come in my sadhana and dhyana – please grace me by coming. Baba, I am calling You with my heart-felt feeling and deep love…

NOTES FOR PRABHAT SAMGIITA #2184:

[1] Shravan, Manan, Niddhidhyasana: Here below Baba explains the great import of these three devotional practices.

“To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya’sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential.” (Tattva Kaoumudi – 3)

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.

*************************************************
How Vibrations Help or Harm Us
“The stamina to stand vibrations differs in different people. Hence various degrees of happiness or sorrow are experienced by different people, and these differences depend on their respective mental constitutions. The subtle causes of these different mental constitutions are their acquired samskáras or reactive momenta, and the crude causes are their nerve cells, nerve tissues, glandular secretions, etc. The sudden vibrational impact on the body and mind makes the mind react violently, resulting in the cessation of the cardiac functions. This also explains the death of a person struck by lightning. The sudden contact of the eyes with an extremely dazzling radiance often results in the total impairment of vision. If we look directly at the brilliant sun for a few moments, our visual power becomes temporarily stunned and we cannot see anything for some time. Similarly, when some very high pitched or loud sound strikes the eardrum, the power of hearing may be destroyed. The sensitivity of every organ may be suspended by the impact of any violent vibration; this stupefaction, if the intensity of the vibrational impact is very great, may even become permanent. Yet sometimes powerful vibrations may help stimulate and restore the power of organs which have not been functioning for years. You must have heard of a person who had been blind or deaf and dumb since his childhood, regaining the lost power of his impaired organs in his latter years either by stroke of lightning or by being suddenly informed of an extremely happy or sad news.” (Subhasita Samgraha – 3, Vibration, Form and Colour)

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

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Baba

This entire email is composed of 3 parts:
(1) Posting: Re: Baba’s Guideline: Celebration of Ananda Purnima #2;
(2) Trailer Quote: For Mothers;
(3) Prabhat Samgiita #1168;

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

== BABA’S GUIDELINE: CELEBRATION OF ANANDA PURNIMA ==

~ Part 2 ~

Note: This is the second letter in this ongoing series on the Ananda Purnima celebrations. A link to the first letter has been appended below. – AM Universal Moderators

Namaskar,
In each and every sphere of existence – physical, psychic, social, moral, and spiritual – Baba has paved the way for humanity’s growth, generation, and enlightenment. Thus the divine and holy advent of Shrii Shrii Anandamurti ji is the most significant event this earth has ever seen. Naturally, the blessed day of Ananda Purnima is recognised as the greatest and most celebrated of all our Ananda Marga social functions and festivals.

Here following are further suggestions and ways to celebrate this divine day.

As we all know, this year Ananda Purnima falls on Saturday, 25 May.

CELEBRATIONS AROUND THE GLOBE– IN EACH AND EVERY UNIT

Unlike centralised events like DMS etc, the occasion of Ananda Purnima is meant to be joyfully celebrated in each and every unit. It is a local function for one and all. Thus every unit is highly encouraged to host their own Ananda Purnima celebration. And, sure enough, many ideal units do everything – more than a full-day program. Thus margiis and sympathizers often arrive the evening before to participate in opening ceremonies and presentations. This continues into the day of Ananda Purnima itself with a special paincajanya and day-long celebrations including avaried array of activities and programs, culminating and concluding late that evening.

Here the main point is that, to one or another degree, blissful Ananda Purnima programs should take place locally in each and every unit. This is Baba’s prescribed system. More about this idea is also appended as note 2 at the end of this letter.

SPECIAL PRABHAT SAMGIITA PROGRAMS

As everyone may remember, Baba has beautifully given the system of making extended Prabhat Samgiita programs whereby gathered margiis to sing the blissful songs: Several compositions of Prabhat Samgiita. Just like we often have our long akhanda kiirtan programs of 3, 6, or 12 hours – in the same way these programs of Prabhat Samgiita can also take place.

Many may recall how Baba used to sit on the dais and call for the beginning of Prabhat Samgiita programs for the grand celebration of our Ananda Purnima social function. And it would proceed step-by-step where first one purport was read out by a selected margii and then the singing of that same song would begin and small young children of 8 or 9 years of age would dance to that song. As soon as one song was completed then another would begin with the reading of the purport followed by the singing and dance performance of that very song. And in this grand fashion several songs were linked together – all the while maintaining a nicely formatted sequence where the first song celebrated Baba’s holy advent and then the next song depicts His divine blessings etc. By that way several songs are linked together creating one panoramic, devotional picture.

INCULCATING THE SPIRIT OF COLLECTIVE SAM’GACCHADVAM’

Plus Ananda Purnima is a wonderful opportunity to bring forth one and all in collective harmony.

“At the outset of any festival or social ceremony, the Sam’gacchadvam’ mantra is recited, the purpose is to impose the common ideal on all. The love for the entire humanity.” (1)

Thus on the festive occasions of Ananda Purnima small kids, youths, university students, parents, seniors and devotees of all walks of life – everyone moves together in one thread. So these social functions offer something for everyone, thus building the bridge of an ideal human society.

Indeed the joining and gathering for Ananda Purnima is a special event as it represents the union of everyone’s heart. This function is not like some crowd at the movie cinema, which is just a random collection of people with their own individual agendas and separate thoughts. That is nothing but a crowd wholly devoid of any family feeling. That is like one fake flower that is superficially colored yet carries no aroma. In contrast, our devotional, heart-felt gathering of Ananda Purnima reflects society in the deepest sense of the term, where everyone is moving and smiling together as one integrated whole – ready to do each and everything for Baba and the humanity.

Thus at Ananda Purnima all are invited to sit together – money or other factors are not at all important. Everyone comes together regardless of one’s social status, career, educational background, or family history etc. It is a time for all grades of devotees to join together and gather for sweet celebrations, non-margiis are also invited – so long as they follow according to the sentient ways of the gathering. Only those anti-social elements, not at all interested in following the spirit of the program, should not be invited. Beyond that Ananda Purnima is a grand occasion for one and all.

ALL TYPES OF SOCIAL SERVICES

In addition, during Ananda Purnima all the trades and departments of AMPS partake in their respective social service programs. VSS optees do CSS, i.e collective social service such as public cleaning or repair work or other physical works for the security, safety, and welfare of the society etc. Side by side, AMURT can operate their free medical clinics. In this way, Ananda Purnima is a day for doing all types of services because we Ananda Margiis are declassed and perform all the sevas.

A FRESH NEW START

Universal festivals like Ananda Purnima are also a time for forgetting about past differences and starting new relations. They are a time for a fresh new start where we bury old issues, forgive and forget, sit together, and invite a clean new beginning.

Baba guides us that in personal life it is best to forgive others with our full heart. Though on matters of ideology or collective welfare we have no right to forgive anyone. But on personal affairs, forgiving others is the best course of action and what better time to do this than on the blissful occasion of Ananda Purnima.

BABA’S DIRECTIVE FROM CARYACARYA

“Ánanda Púrńimá: Collective bath with snána mantra, twice collective Iishvara Prańidhána and Varńárghyadána, collective noon and night meals, merry celebrations, spiritual conferences, annual meetings of workers, children’s sports, and procession with táńd́ava dance. (2)

THE IMPORTANCE OF FESTIVALS

Here following Baba is describing the great import that festive occasions like Ananda Purnima have on the human psyche. And that such social functions lead to the formation of a unified humanity.

“When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming – and this will bring about your collective welfare.” (3)

SEE THAT ALL JOIN IN THE FESTIVAL OF ANANDA PURNIMA:

COLLECTIVE MEAL IS IMPORTANT

“Humans are social beings. So every human being likes utsava. It is the desire of all that they will rejoice unitedly. In Europe Puritanism failed in the end, only because the Puritans failed to care for the desires of the general public. They preached their theory only to a handful of devotees of knowledge.”
“Ananda Marga is for the general public. So, considering the necessity of the general mass, proper importance has to be given to the Utsava in social life. Enthusiasm in a utsava is the greatest in the children, in the tender aged boys, in the youths and last of all in grown ups. In the programmes of a Utsava, therefore, you shall think for the children first. Their sweet stammering noises ensure the success of the Utsava. But whatever arrangements you may make for the children, the youngsters, youths, or for the grown-ups, make that there is no dearth of discipline even to the minutest extent anywhere. Let there be complete harmony…”
“A grown up man does not like that others should call him grown up. An old man does not like that others should tell him old. Do you know, why they do not like to be said so? The adults or the aged are nearing death. This means that one is drawing nearer death as one grow up and this is why one does not like to be told grown up or old.”
“Taking this for granted regarding human psychology, you shall arrange for two or three items in the programme for the old to enjoy, so that they may think at least for a short time that they are not old, they have sufficient energy still left in them.”
“Take pains to see that all join in the Utsava. Give full opportunity to all the artists to make a display of their talents in art. Remember that taking food together is a special feature in a Utsava, without which half of the pleasure of a Utsava is marred.” (4)

THE ADVENT OF MAHASAMBHUTI

“When He comes, after creating His own body with the help of the five fundamental factors– solid, liquid, luminous, aerial, ethereal – to create an ideological tidal wave, that is called as Maha’sambhu’ti. Maha’ means ‘great’, ‘having a form which is supra-natural’. And bhu plus ktin equals bhu’ti. Hence Maha’sambhuti means ‘The Great Creation’, ‘The Great Appearance’…[He comes] to push humans society forward, to resuscitate the half-dead human race, to awaken society– to create a wave in the field of ideology, in the social field, and in the field of humanity; [He comes] to create a tidal wave in every dimension and on every level.” (5)

Namaskar,
at His lotus feet,
Rainjiita’

REFERENCES:
1. Prout Nutshell – 4
2. Caryacarya – 1
3. A Few Problems Solved – 5, p.18
4. Táttvika Diipiká (Dvitiiya Parva)
5. Discourses on Tantra – 1, p. 136

Note 1: LINK TO EARLIER LETTER

Here below is a link to the first letter in this series on how to celebrate Ananda Purnima.
http://am-global-01.blogspot.com/2013/05/babas-guideline-celebration-of-ananda.html

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.

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

“It was a secret before. Tell our girls that during the time of giving birth they should repeat their particular guru mantra in their particular Iśt́a cakra (from profile, Bábá indicated the various Iśt́a cakras). If they do so, there will be minimum haemorrhaging and the birth will be safe.”
Again Bábá spoke, “Do you know the naming ceremony (of Ananda Marga)? Until the age of six months, the mother should give only her milk, and at the time of nursing, she should sing (the kiirtana mantra) Bábá nám kevalam in a low voice so that only she and the baby can hear it. If she does so, the baby will have a spiritual start, and at the time of singing kiirtana, her milk will become divine nectar.”
**************************************

Prabhat Samgiita 1168

“A’ma’ra e ga’n divase nishiithe raciya’chi Prabhu tava tare…” (PS #1168)

Purport:

O’ Parama Purusa, day and night I composed this very song for You. By Your grace, I have decorated this song with the feeling of my heart.

O’ Supreme Entity, the light has smiled before me, leaving Your sweetness behind. The flowers, leaves, and petals, through sweet shapes and forms, only tell me of Your tales and stories. By this way I hear of Your glories and greatness.

O’ my Lord, the soft, gentle breeze has come with its sweet tender touch, and it passes the message that You are graciously showering Your eternal, boundless and sweet love.

O’ Parama Puruasa, I surrender at Your lotus feet…

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History And Story of Paincajanya
Baba

This entire email is composed of 4 parts:
(1) Posting: History And Story of Paincajanya;
(2) Comment by Reader – Re: Bitter Pill To Swallow;
(3) Trailer Quote: Harassing Others Is Dreadful
(4) Prabhat Samgiita #2327;

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

== HISTORY AND STORY OF PAINCAJANYA ==

Namaskar,
During my usual pracara work with my Dit.S. Dada, I visited various remote villages of the district. And in those travels I became surprised to see that long-term, senior margiis were singing Shivagiiti at the time of paincajanya. Not just once did I witness this, but on numerous occasions. Because I got the opportunity to stay in those remote villages. And in those places they are without basic communication – let alone email. So still this dogma of Shivagiiti and paincajanya is going on. Actually they think the two are interlinked. That one cannot happen without the other. And this may not be an isolated case; there may be other places where this is going on. Some of our brothers and sisters may have their own opinion about this – whether it is a dogma or not.

One way to begin is by reviewing the history. Here then is one look into the past to see into the situation.

HISTORY OF SHIVAGIITI IN ANANDA MARGA

What follows is a brief history of how the dogma of singing Shivagiiti got established in AMPS.

As many margiis know, in 1982 Baba graciously gave the book Namah Shivaya Shantaya (NSS). I remember that Baba delivered many of the discourses during general darshan in front of the margiis and acaryas. And other chapters Baba did in straight dictation format privately in His room in Patna directly with Ac Vijayanandji.

One such discourse was ‘Shiva in the Song of Shiva’, discourse #19 of the book Namah Shivaya Shantaya. And that very chapter begins with the Shivagiiti song, “Jaya shubhavajradhara…”, which is actually a song Baba wrote long back in His childhood (See Note A). Because that time on 8 August 1982 when Baba was giving the dictation, He told to all that this Shivagiiti is one song which He composed in His childhood for Shiva. Then and there Baba sang the Shivagiiti song and made the Dadas note it down. As we know now, just over 2 1/2 years later on 28 March 1985 in Kolkata, Baba included this very Shivagiiti song, “Jaya shubhavajradhara shubhra kalevara”, in His Prabhat Samgiita collection as song number 2526.

But 8 August 1982 was the day that Baba first revealed this Shivagiiti song to Ananda Margiis. And that was the time when He was dictating the Namah Shivaya Shantaya book.

HOW SHIVAGIITI GOT ENTWINED WITH PAINCAJANYA

Immediately news spread that Baba has just revealed one song which He has written in His childhood. And everyone was very exuberant. Because those days in August 1982, it was very unusual to have songs which Baba had composed Himself, since Baba had not yet begun His Prabhat Samgiita collection.

We know that Prabhat Samgiita first began on 14 Sep 1982. So original songs composed by Baba were unavailable those days in August 1982. That is why Dadas were encouraging everyone to sing the Shivagiiti bhajan because this was composed by Baba. So all thought that, ‘Okay this is good’. And as there was no existence of Prabhat Samgiita so everyone was feeling comfortable.

Simultaneously that very time in 1982 Baba also introduced the practice of paincajanya into Ananda Marga. And according to Baba’s direction, everyone was supposed to sing a song during this newly given paincajanya program.

So those days in August of 1982 Dadas were vigorously moving all around giving two basic messages:
(1) That Baba has given a new devotional program that is to be done in all Ananda Marga units. And that program is paincajanya. And the singing of a song is compulsory in this program.
(2) That Baba has recently revealed one of His original songs: the Shivagiiti.

In this way many Ananda Margiis mixed up the two matters and developed the fixed idea in their mind that the Shivagiiti song is the song of paincajanya.

THE STARTING OF PRABHAT SAMGIITA

Furthermore, those days Baba used to encourage samaj members to compose their own songs. Many remember how that time Baba used to arrange competitions between one samaj and another samaj on the point of composing and singing their Prout or social or devotional songs. This style of competition went on for few weeks. We should not forget that this was the pre-stage of Prabhat Samgiita planning.

So in 1982 first Baba inspired all the margiis to compose their own songs and when they could not make proper songs, then Baba Himself started giving His own song. And in that way Baba’s fountain of Prabhat Samgiita songs began.

The history is like this: Those days Baba was moving around in Bihar and in the end of August He was in Kolkata. Then after a short tour Baba reached Deoghar. And it was on the historic day of 14 September 1982 in Deoghar, Bihar, that Baba composed His first Prabhat Samgiita, ‘Bandhu he niye calo’.

HOW SHIVAGIITI GOT ENTWINED WITH PAINCAJANYA – PART 2

Here then we should analyse how Shivagiiti got established in the Paincajanya program.

Basically, those margiis who got the message from Dadas about the new paincajanya program before the creation of Prabhat Samgitia, they started using the Shivagiiti song because those days Shivagiiti had just been given publicly. A month later, when Prabhat Samgiita had begun, some units started using Prabhat Samgiita directly in their paincajanya program.

Yet already other units were habituated with using Shivagiiti at paincajanya. In this way singing Shivagiiti at paincajanya had taken root in many Ananda Marga units.

For those who started with Shivagiiti, that tradition continued on for years and years. Today, in some places, it is still going on. But which devotee can think that it should and will continue much longer. Although, philosophically, Lord Shiva, Lord Krsna, and Shrii Shrii Anandamurtiji are one, but with the strict adherence to Ista no Ananda Margii should worship or meditate on Lord Krsna or Lord Shiva. And verily, no true devotee of Baba can ideate on any other Divine Entity like Shiva or Krsna.

Reason being that mind is one and at the same time it cannot focus on or be dedicated to two or three different Entities.

DEVOTION TOWARD ISTA ONLY

And here is another way of looking at it.

Everybody is aware that Paincajanya is one very beautiful, dharmic, and devotional program. But linked up with that program is one bulky dogma. Because paincajanya is about oneness with Ista, Baba. So if someone is singing the Shivagiiti in the morning then that goes against the basic devotional approach. Because in that sentient mood of the early morning dawn, we should remember Baba. He is our most loving and closest One. This is the common, sentimental feeling of the heart for every Ananda Margii: That Baba is our nearest and dearest One.

Then why should we wake up in the morning and sing: ‘Lord Shiva, victory is yours, Lord Shiva, victory is yours, Lord Shiva, victory is yours…’

Why should we sing like this when it goes against the basic devotional feeling of the heart. All night we dream about Baba and then in the sweetness of the early dawn we want to sing exclusively for Him, a song related with Baba. Yet the Shivagiiti is something different.

A sadhaka should have devotion for Ista and ideate on Ista in sadhana. For Ananda Margiis, we lovingly call Ista as Baba. Various people have various Istas. Just as Baba has come as Mahasambhuti, Lord Shiva and Lord Krsna also came as Mahasambhuti; yet for Ananda Margiis, only Baba is Ista.

If all your life you have been calling your mother as mom, and then one day your call her by her legal name, she may not even recognise that her own child is calling her. Similarly, we should be very keen to always call our Ista as Baba.

Philosophically speaking, one can make various connections but those cannot stand in the field of devotion. The devotional heart only knows One. For Ananda Margiis, that singular and most loving Entity is Baba. Hence in the devotional mood of the early morning dawn during paincajanya we should only sing songs that are for Him.

STORY OF GREAT MYTHOLOGICAL DEVOTEE HANUMAN

Here is a very significant story that is highly related with this entire matter: Pointed ideation on Ista.

“When Hanuman was asked why he was so insistent on taking the name of Ráma and never taking the name Náráyańa, he promptly replied:

Shriináthe jánakiináthe cábheda Paramátmani
Tathápi mama sarvasvah Rámah kamalalocana.

“I know by philosophical analysis that there is no difference between Náráyańa and Rama, and yet I will channelize my mind towards One Entity and not many. For me there is no Náráyańa, there is only Ráma.”

“Likewise for the genuine spiritual aspirants there is only One Entity, and they rush only towards that Supreme One. Their minds move only in one direction, not in a thousand directions.” (1)

In that discourse, Baba’s pointed teaching in this story is that a sadhaka’s devotional feeling must be linked with one Ista – for Ananda Margiis that Ista is Baba Lord Shrii Shrii Anandamurtiji. For non-margiis it may be Lord Krsna or Lord Shiva. But for Ananda Margiis it is Baba.

Without this idea firmly set in the mind, one cannot reach the Goal. Ananda Margiis should not say, “O Lord Shiva come and grace me” – that will not help, rather hinder. The mind will be bifurcated or trifurcated. Some part of the mind will go to Lord Shiva, and another portion to Lord Krsna, and some portion to Baba. That mind is broken, retarded – it will go nowhere. There is one ista – that is our Guru’s teaching.

An Ananda Margiis should only sing those devotional compositions that point the mind towards Baba; whereas those Prabhat Samgiita compositions about Lord Krsna and Lord Shiva are for the general public. In devotional life, a sadhaka of Ananda Marga is to choose from the many hundreds of songs about Baba and sing only those songs, and not sing or use compositions about Lord Krsna and Lord Shiva during paincajanya etc. That does not mean we should discard those songs about Lord Krsna and Lord Shiva, rather we are to learn them so we can teach to non-margiis. But, in one’s own personal practice and devotional life, a bhakta of Lord Shrii Shrii Anandamurtiji (Baba) is to only sing songs about Him. That is the key guideline – and the pointed mandate to follow.

BABA WROTE SHIVAGIITA FOR NON-MARGIIS

So Baba wrote the Shivagiiti song for non-margiis. We margiis are responsible for learning this Shivagiiti song in order to share with those non-margii devotees who have not yet come onto the path of Ananda Marga and are involved in worshipping Lord Shiva etc. So that song is Baba’s gift to those non-margii devotees. In Baba’s divine kingdom no one is left out or forgotten.

IMPORTANCE OF ISTA

Till a little while ago, even in our local unit we were singing the Shivagiiti song during paincajanya. But that practice has since stopped as we realised that when Baba alone is the Ista, then during our collective devotional practices we should sing songs of His glory, and not that of Lord Shiva or Lord Krsna.

“Spiritual aspirants should remember that they will have to become dedicated to their Is’t’a. They will have to establish a relationship of exclusive devotion to Is’t’a. If there is not intense attachment to Is’t’a in one’s heart, then one cannot do anything”. (2)

Here is another of Baba’s key and colorful teachings on this matter.

Baba says, “A person whom I was very close to, a relative of mine, used to recite the following after taking bath: “Victory to mother Káli, victory, victory to Káli, victory to mother Káli of T́han T́haniá, victory to mother Káli of Dakśińeshvar, victory to Bábá Táraknáth, victory to Bábá Vaidyanath of Deoghar. O, Fathers! None of you should think that I am leaving out someone’s name.” After this he would say, “O, gods and goddesses, please forgive me if I have omitted any name inadvertently. Please assume that I have mentioned your name also.” Does this yield anything at all? One says “victory to mother Káli of Kálighát” and in the same breath one says “victory to mother Káli of T́han T́haniá.” It signifies that the mind is moving both towards Kálighát and T́han T́haniá. Can the mind become concentrated in this way? Certainly not.” (3)

So although Baba has given 5,018 Prabhat Samgiita songs, one must have the required viveka to use the songs in the right way. We are only to sing those songs in our devotional practices like paincajanya that focus on Baba, Lord Shrii Shrii Anandamurtiji.

ONE-POINTED DEVOTION

If one margii is singing this song – Jaya shubhavajradhara shubhra kalevara (Prabhat Samgiita #2526) – it means you are paying homage to Lord Shiva, requesting Him to “please come in my meditation and come in my dhyana.” But then when you conclude the song and start your actual meditation practice, you are pointing the mind towards your Guru, Lord Shrii Shrii Anandamurtiji. So that bifurcated approach is not at all good; it will not be helpful.

Why? Because you are addressing both Lord Shiva and Lord Shrii Shrii Anandamurtiji; the mind is not at all pointed, rather bifurcated. Yet sadhana can only be done with a pointed mind.

“According to spiritual science the samádhi attained when the entire mind is pin-pointed.” (4)

SICK FATHER AND MEDICINE STORY

Once there was a father who was suffering from a sickness. He called out to his sons, “O’ Tom, Dick, Harry, I need medicine. Please go to the store and bring my medicine.” All three sons listened very sincerely to their father’s request. The eldest son, Tom, immediately thought that the youngest (Harry) will get it. And Harry thought Tom would get it. And Dick thought one of his brothers would get the medicine. Later, in the middle of the night, the father called out to his sons, “O Tom, Dick, Harry, now is the time I need my medicine.” All three sons looked at each other and realised that no one had gotten the medicine. Now all the shops were closed and father’s condition was not good. In short, disaster had struck. And there was nothing to be done in that late hour.

If the father had specifically asked one of his sons to get the medicine, then that son would have done it. Then the problem would have been averted. Asking all three sons at the same time was a mistake. The father learned his lesson.

This same theory holds true in the realm of devotion as well. Worshiping multiple deities is not going to bring the proper outcome. How is one going to be graced with it is divided in multiple directions. The mind must be pointed in one direction. In the field of devotion, the sadhaka must be singular in approach.

In their day-to-day practical manner, the Semitic religions worship not one god but many. Those followers ask boons and grace from numerous godheads. In theory, they may try to deny this and give their own justification; but in their practical life that is what they do. It is quite evident.

Nowadays, most Christians and Muslims are in so-called 3rd world countries. And those believers follow multiple religions plus local gods and goddesses. They are involved in numerous belief systems. One single person might worship Allah, a Christian God, and their own local or native gods / goddesses and ritualistic deities. This is prevalent all around Africa and the Asian nations.

Next is Buddhism which has adopted multiples deities. And the worst is Hinduism where there are countless gods and goddesses.

Those who come into Ananda Marga from such backgrounds often have a hard time understanding that Ista must be one, i.e. singular. Those who come into Ananda Marga at a young age easily understand. Age aside, those with adequate devotion absolutely understand.

Every bhakta in Ananda Marga must be singularly pointed on Ista, and only ideate on Lord Shrii Shrii Anandamurti ji. There is no other way.

Note A: HIS CHILDHOOD COMPOSITIONS WERE BROUGHT INTO PRABHAT SAMGIITA

It was not entirely uncommon for Baba to take songs which He wrote in His childhood or during His student life and include them in His Prabhat Samgiita collection. For example, one other such song “Toma’r e asiim apa’r bha’laba’sa’r…” which Baba wrote as a young boy when seeing His grandmother pray to the Lord, and this song Baba later included in HIS Prabhat Samgiita collection as Prabhat Samgiita no. 209. In 1988 DMC Baba revealed this history.

CONCLUSION

The conclusion of this entire letter is that the Shivagiiti song should not be sung at the time of paincajanya or for any devotional gathering of Ananda Margiis. For Ananda Margiis, the Ista is Baba, and we should only sing for Him, our most-loving Baba.

Ananda Margiis should not sing those songs that directly address Lord Shiva and Lord Krsna. Those songs give way to this type of expression, “O’ Lord Shiva, O’ Lord Krsna, I salute Thee.” Those songs are not for margiis but for non-margiis. Those singing such songs are not following 16 points – unfortunately. They are remiss in one of the points.

There are many devotional Prabhat Samgiita that are not for Lord Krsna nor Lord Shiva that focus fully on Baba. In total, there are only a few compositions for Lord Krsna and Lord Shiva – other than those few songs, the entirety of the Prabhat Samgiita collection are songs for Baba. And those are the songs we should sing during paincajanya and our devotional programs.

Namaskar,
at His lotus feet,
Satiish

REFERENCES:
1. Ananda Marga Ideology and Way of Life – 11
2. Ananda Marga Ideology and Way of Life
3. 11 April 1979, Kolkata
4. Subháśita Saḿgraha Part 21, Liberation of the Devotee

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

Subject: Re: Bitter Pill To Swallow
Date: Sun, 10 Mar 2013 23:43:19 -0700 (PDT)
From: Nagaraja …sbcglal.net>
To: AM-GLOBAL

== Re: BITTER PILL TO SWALLOW ==

Comment on: http://am-global-01.blogspot.com/2013/03/bitter-pill-to-swallow.html

Great analysis done.

Nice way to shake up every one. Lots of individuals begin to think, “Yes, I can identify myself with such and such Mahabharata character. Hope at least one person reading this article changes for the better.

Namaskar,
Nagaraja

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.

**********************************************
Harassing Others Is Dreadful

“It is only when the human beings, become puffed up with vanity and misuse the power granted to them by Parama Purus’a, that He steals everything from them. Hence, He is called Darpaha’rii – the stealer of vanity…Vain people suffer a similar fate when their vanity is destroyed as the balloon faces when its air is let out. But, does Parama Purus’a snatch away everything from everyone? No, He takes away only when the unit beings try to create obstructions in the flow of His creation.” (Ananda Marga Philosophy in a Nutsehll – 4, p. 247)

Note: In His above teaching, Baba warns us about the fate of arrogant people. As we know, the ultimate antidote to vanity is developing a devotional link in life and surrendering to the sweet will of Parama Purusa. Then, in that case, extreme arrogance and vanity will not get scope to crop up and ruin one’s personae. Unfortunately, some in our Ananda Marga overlook their devotional practices and instead get wrapped up in their own plans and programs. Such persons can be easily be recognised. With their ego and vanity, they harass and terrorise others, as well as misuse their strength to inflict harm. For their welfare, Parama Purusa pulverizes their ego – He destroys and crushes their feelings of vanity. When their ego is crushed, they learn their lesson. If afterwards they are still alive they become humble and stop terrorizing others. They become proper human beings. That is why one of the names of the Lord is Darpaha’rii – destroyer of vanity.
**********************************************

Here begins the Prabhat Samgiita

Introduction to PS #2327: In the following song Baba is lovingly guiding one disciple who is confused and totally immersed in materialism.

“Cora’ba’lir pa’r’e keno gar’e ya’o ghar…” – P.S. 2327

Purport:

O’ human being, why are you building your abode on quicksand. Have you not examined the matter carefully. That structure is sinking and shaking dramatically because of its soft foundation.

For so many ages, you have been passing your days in constructing your castle on quicksand. You have invested huge time and energy along with blood, sweat & your own grueling labour to build it. All the while you were indulging in your own dreamland – foolishly thinking that this “thing” will give you permanent satiation – that it will be with you always. You were never ready to admit that this is temporary and ephemeral.

O’ human being, pay heed, any moment a river or landslide will overrun the embankments, even before the quicksand would give way. Your abode is destinted to be destroyed. All the alluring transitory colours and shine would vanish and only the unchangeable would remain…

Note: In the above song quicksand means materialism and castle means building one’s life.

Read Full Post »

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

Baba

== ANANDA MARGA IS COLOURFUL ==

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

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

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

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

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

A FEW PRACTICAL EXAMPLES

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

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

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

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

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

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

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

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

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

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

KAOSHIKII AND AVARTA KIIRTAN ALSO

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

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

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

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

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

PEOPLE HAVE COME INTO ANANDA MARGA FOR DIFFERENT REASONS

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

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

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

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

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

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

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

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

PEOPLE DO SADHANA FOR VARIOUS REASONS

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

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

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

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

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

TECHNICAL DESCRIPTIONS OF AVARTA KIIRTAN & KAOSHIKII

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

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

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

AVARTA KIIRTAN

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

KAOSHIKII

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

SIMPLE DEVOTIONAL APPROACH

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

BABA HAS GIVEN ANANDA MARGA FOR ALL

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

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

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

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

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

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

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

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

PROGENY OF PARAMA PURUŚA

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

FORMATION OF UNIVERSAL HUMAN SOCIETY

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

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

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

ÁNANDA MÁRGA IS THAT PATH OF PROGRESS

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

WE WILL BIND EVERYBODY WITH THE THREAD OF LOVE

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

Namaskar,
in Him
Gaunga

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

Baba

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

Purport:

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

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

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

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

NOTE FOR PRABHAT SAMGIITA #3019:

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

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

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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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