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Archive for the ‘Sixteen Points’ Category

Wed, 26 June 2013 23:13:53

Baba

== HOW TO AVOID INCONTINENCE IN OLD AGE ==

Namaskar,
When I asked, Dadaji stated that while on tour / traveling he may just carry a 100ml bottle of water to use after urination. Then he quickly added that whenever he is in a domicile or
jagrti then he most definitely switches over to a 1 litre container and uses that entire amount after urination, as the benefits are quite clear and readily apparent.

Now let’s get into the details.

PURPOSE OF POURING LOTS OF WATER

Here are some of the great benefits of pouring one full litre of water or more over the genitals during and after urination.

1. It cools down the genitalia and that keeps the tamasik vrtti in check. By keeping that area cool by using lots of water, then that tamasik vrtti will not dominate the mind. This is one tremendous benefit for any sadhaka, and verily every person.

2. Pouring large amounts of cold water over the pubic region creates an exchange of blood in that area which bring freshness to both body and mind. That circulation of blood nourishes all the glands, organs, nerves and cells of that region.

3. The muscles, nerves and overall biological system get strengthened by the use of adequate amounts (1 litre or more) of cold water.

4. It will prevent and eliminate bladder problems faced by older people who cannot control the flow of urine during the nighttime. That happens because the muscles and nerves weaken over time, but when cold water is regularly used then those bodily systems remain strong and in tact, in which case one will not suffer from that problem in old age.

5. One other great benefit of using 1 litre of water or more over the entire genital area is that it will ensure that all excess urine is removed from the urinary tract, as well as from the bladder. This keeps the body clean and disease free.

TRY IT AND SEE FOR YOURSELF

Then acaryaji said to experiment with this because by following point #1 of Sixteen Points proper even one time, we would see a huge difference.

Indeed if anyone just pours one spoonful of water on the genital then there will be a little benefit and perhaps a touch more urine will release; but then if you pour a minimum of one litre of cold water slowly over the entire pubis region and groin, then very soon all the leftover urine that was in the bladder will easily empty. You will see at minimum 100ml or 200ml of urine release from the bladder. Normally that urine in the bladder will not release, but when a full litre of water is poured slowly, then it will. Whereas if just a little water is used then that urine remains in the bladder and even in the urinary tract itself – in which case it will crytallise and block the flow of urine.

Everyone is encouraged to try and experience this for themselves, and surely many margiis may already be using this amount of water, i.e. 1 litre. For those new to this, if one day they slowly pour extra water, they will see and experience the difference first hand. If they use more water, the remaining urine will be expelled.

ELIMINATE THE POSSIBILITY OF BLADDER STONES

Bladder Stones: When excess urine remains in the bladder then there is the possibility for that to crystallize and form stones that can completely block the urinary tract. By pouring sufficient cold water after urination, then all the urine is released from the body and there is no possibly for the formation of bladder stones.

More over, if due to any disease like BPH the urine remains in the urinary tract then one is prone to stones. And the root cause or main problem is that one not emptying their bladder regularly. So bladder stones are 100% preventable. The process of pour water slowy ensures the bladder is empty.

PROBLEMS AFTER 50 OR 60 YEARS OF AGE

If you pour a small mount of water, such as only one spoonful or even just half a cup, then the entire pubic area remains warm. In that case the blood just stagnates; it does not vigorously circulate as when a full litre or more of cold ware is used. Hence the muscles will not get nourished or strengthened.

After years of not getting adequate nourishment, those muscles and nerves become weak. That is why when people reach 60 years of age, many lose control over the flow of their urine. On an involuntary basis, urine just releases. That is why older people have to use pads or diapers in their undergarments – because anytime in any 24hr period they may suffer from incontinence. Thye have an ongoing drip. It is unfortunate that many have to face this humiliation when it is so preventable by using an adequate amount of water.

Certainly, this happens with kids too because they do not have the requisite strength to control their urination; hence they do “bed wetting” etc. But in later childhood that strength or ability to control develops. Naturally then all adults have that control as well. Just they lose it over time. However, this is not an eventuality or function of age; it is a function of poor life practices. If one slowy pours an adequate amount of water over the entire publis region, then those nerves and muscles will remain strong even into very late age. Then one will have proper control over the flow or urine.

Unfortunately, most of the population is unaware about this so this has turned into a serious problem with the elderly – 99% of the people seem to suffer in this way.

YOUR CHOICE

All in all this is a well proven formula: It is your choice whether you want to (a) do not want to use any water, (b) you want to use one spoonful or one litre of water during and after urination.

SIMILAR TO NATUROPATHY

In naturopathy, a similar cooling technique is used to heal and cure the body of problems and Baba has given this as a tub bath (Reference CC-3, ‘Different Yogic Practices: Vistrta sna’na or vya’paka sna’na). In this practice the corp is soaked, but the limbs remain outside the tub. This water therapy is used to treat various diseases.

Here the whole point is that cool or cold water is needed to both maintain and cure the body.

If a certain part is weak or diseased then the treatment is to pour cold water over it and by that way the blood will rush all around. Due to this exchange of blood, the diseased area gets properly nourished. If cold water is not used, then there is no exchange of blood and hence no nourishment – it is then that that gland becomes weak and susceptible to disease.

So we should all be vigilant to use at least a litre of cold or cool water after and during urination.

HALF BATH & BABA’S INSTRUCTIONS

So the technique of using a full litre or more of cold water after urination has many, many benefits. This pouring of water around the genital area is highly important when doing half-bath too; this is a well-known practice in Ananda Marga.

When Baba first introduced the checking of 16 pts then during dharma samiiksa He explained that when doing half bath then one must pour water over the whole area from the low belly to the feet. That is the best way to do half-bath and that is Baba’s system. It is not just that water is sprinkled on the toes and the tip of the genital. Rather from the navel all the way down, lots of water is to be poured in order to cool that entire region. Then one will get the true benefits of half-bath. That is Baba’s system.

UNIVERSAL APPLICATION OF ANANDA MARGA TEACHINGS

Even after understanding all of the above, my acarya said that there are a few wts who simply think that using 100ml of water is the way – since that is how they do it while traveling.

But we should understand that the teachings of Ananda Marga are universal in nature – they are for all. On this earth there are some places that are extremely cold and other areas that are arid and dry like a desert and suffer from a scarcity of water, in that case Baba has given the common solution that using even a little water is acceptable. Likewise when acaryas are traveling by train or plane or bus, they may be carrying just a small shaoca manjusa, in which case using a little water is acceptable. It has some benefit – it is better than nothing.

But to get the full benefit, then one must pour one litre or more. Thus, whenever circumstances permit we should use a full pitcher of water after urination, not just that small shaoca manjusa we use when traveling.

We must remember that Baba’s teachings are to be practiced – they are not merely rituals. And by practicing we get the realisation of what works best. Thus although when traveling we may “adjust” and use a smaller container of water, whenever possible we should use a full litre of water, or more. Try it just once and see the benefit.

Like all His guidelines, we should follow Baba’s teachings of point #1 of Sixteen Points in a rational manner, and not as a ritual or rigid format.

So that is the answer to some who think that since it is not practical to use a lot of water when traveling then it is fine to not use a lot of water when at home or in a jagrti.

COLD TUB BATH IN ANANDA MARGA

Baba says, “The practices given below are prescribed only for specific diseases. Therefore, they are to be performed only after consultation with an a’ca’rya.”

“Vistrta sna’na or vya’paka sna’na: A bathtub is most convenient, but if this is not available, an earthen trough will suffice. If this is not available either, a wet towel can be used, soaking it repeatedly in water. Fill the bathtub with cold water, and sit in it undressed so that the area from the navel down remains submerged. Keep your feet dry and out of the tub. The area from the neck to the navel should be kept covered with a shirt or dry cloth. The crown of the head and the back of the head should be kept covered with a wet towel.”
“Now take another towel and rub the area from the right side of the abdomen to the groin seven or eight times. Do likewise on the left-hand side and horizontally from right to left and left to right. You should make sure that the towel on the head remains wet.”
“After this, wipe the abdomen, hands and thighs and take a full bath. If this is not possible, then leave the tub wearing a shirt.”
“This should be practised behind closed doors. In the absence of a bathtub or an earthen trough, a wet towel may be wrapped around the areas to be bathed, but in order to compensate, cold water must be poured constantly over the towel, and the towel which is to be used for the massage must be kept wet. After vya’paka sna’na, the thighs, pubic area and abdomen should be warmed with a dry towel.”
“Before and after this bath one should not eat, in order to allow the stomach to rest.” (Caryacarya – 3)

“COMPLETE SEEDS OF WELFARE ARE EMBEDDED IN SIXTEEN POINTS”

Baba has graciously given us all the teachings for living a healthy life – one which is disease-free. Point #1 of Sixteen Points has much value. By following it and sharing it with others, to margiis and non-margiis alike, then they too can get the benefit. On this matter, as with all His teachings, we should guide and serve as many as we can.

“…In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points.” (A’nanda Va’nii #45)

Namaskar,
In Him,
Sudama

Note 1: FIRST POINT OF SIXTEEN POINTS

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

may or may not put quotes from prior letter on this topic

Note 2: LINKS TO PRIOR LETTERS ON THIS TOPIC

The above is the third letter about point #1 of Sixteen Points. Here are links to the earlier two letters.

1. posted on 6/24/12: Sixteen Points: The Hows and Whys of Point #1

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

2. posted on 6/18/13: WHO IS CLEAN AND WHO IS DIRTY

http://anandamargauniversal.blogspot.com/2013/06/who-is-clean-who-is-dirty.html

Prabhat Samgiita #2205

“Pra’n’er pradiip saunge niye ke go ele ei dhara’y…” (P.S. 2205)

Purport:

Who are You who has taken advent on this earth – with the effulgence of Divine attraction – carrying the lamp of warmth and love. O’ Divine One, it is impossible to forget You; You have captivated my mind. Because of Your august arrival, with each and every expression, in every rhythm, You are exuding beauty and sweetness in all directions – everywhere.

By Your melodious voice and heart-felt attraction, with love You are graciously drawing everyone near you, with Your mamata’ – “one’s own”, “mine-ness.” [1]. You are vibrating in Your glory yet remain hidden in the deep core of my mind – always.

O’ my Innermost, in that era long back from the unknown past when You came, You saturated me by showering Your divine love. You created a big stir – a revolution – in the world of ideas and thinking. And after that You hid Yourself in this world. You were not visible anywhere. You came as Mahasambhuti and then went back to your oringinal state in nitya bhava – where You are ever-present with everyone in their heart and mind.

O’ Parama Purusa, O’ Baba, You have come to shower Your infinite love. I surrender at Your lotus feet…

NOTE FOR PRABHAT SAMGIITA #2205:

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

““Mamatá” means “mine-ness” – “Mama” means “one’s own”, and the abstract noun derived from it is “mamatá” – meaning, thereby “mine-ness.”” (AV-1, Pleasing the Lord)

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Tue, 18 Jun 2013

Baba

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

== WHO IS CLEAN & WHO IS DIRTY ==

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

GURU’S GUIDELINES ARE PIN-POINTED & PRECISE:

HE TELLS THE NEEDFUL

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

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

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

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

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

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

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

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

SOME NOT AWARE

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

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

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

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

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

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

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

NOT THEIR FAULT

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

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

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

CONCENTRATED TEACHING

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

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

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

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

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

SIXTEEN POINTS BRINGS FORCE IN THE LIFE

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

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

And indeed here is Baba’s stated guideline.

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

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

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

NEED I FOLLOW ALL THE POINTS OR JUST A FEW

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

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

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

ALL THE POINTS HELP IN SADHANA

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

WASH FULLY AFTER URINATION

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

MORE INFO HELPFUL

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

RISHIS FIRST INTRODUCED THE ‘USE OF WATER’

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

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

FORGOT USE OF WATER AFTER URINATION,

BUT REMEMBERED AFTER DEFECATION

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

WATER NOT USED AT ALL IN MUCH OF THE MODERN WORLD

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

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

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

BABA RE-INTRODUCES THE POINT OF WATER

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

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

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

SIXTEEN POINTS GIVES TREMENDOUS STRENGTH

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

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

Namaskar,
In Him,
Janak / Jason Tyler

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

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

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

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

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

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

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

LINK TO FIRST LETTER IN THIS SERIES

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

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

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

~ Those Dark Days Are Gone ~

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

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

Purport:

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

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

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

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

NOTES FOR PRABHAT SAMGIITA #1222:

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

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

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

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

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

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

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

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

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

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

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

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

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

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Date: Tue, 11 Jun 2013 21:09:45 -0400

Baba

This entire posting is composed of 2 parts:
(1) Posting: Let Us See Who Can Pass;
(2) Prabhat Samgiita #2125

== LET US SEE WHO CAN PASS ==

Namaskar,
Everyone is aware that one of the aspects of Sixteen Points centers exclusively on ista.

“Observe non-compromising strictness and faith regarding the sanctity of Ista.” (1)

However, a few may wonder how it is possible to evaluate this – how can one know if someone is strong on the point of Ista – or not. In response, we can say that there are some key factors that indicate one’s dedication and faith in Ista.

WORSHIPING MULTIPLE DEITIES:

SUCH PERSONS LACK FAITH IN ISTA

There are some sadhakas who perform Ananda Marga sadhana, do Guru Puja, and sing kiirtan etc, but when a problem arises they pray to some other divine entity for help and support.

For instance, some sadhakas from a Hindu background who are struggling to find a suitable husband their daughter may go to the Hindu temple and seek a boon from the mythological elephant god, Lord Ganesh. They think that Ganesh will help solve the problem by granting them a handsome, well-educated, wealthy husband for their daughter.

But this type of appeal to the so-called elephant god itself reveals that they do not have full faith and trust in Lord Shrii Shrii Anandamurti ji. They do not have strictness and faith on Ista. Because if they had full faith in Ista then they would automatically feel that Baba is already doing what is best and there is no need to seek outside help from some other so-called divine entity like Ganesh or any other god or goddess.

SADHAKAS FROM VARIOUS BACKGROUNDS

END UP DILUTING THEIR DEVOTIONAL APPROACH

Yet, this is what we see. In various times of trouble and difficulty, certain sadhakas seek out some other entity for help such as Kali, goddess Durga, Lord Hanuman or so many others. And this issue is not just related with those margiis from a Hindu background.

Margiis who grew up in the Catholic faith may go to confession to purge themselves of sin. For them doing Guru Puja is not enough because they do not have the requisite faith in Ista. They do not feel that Baba alone can solve the problem or purify them, so they resort to their Catholic roots and go to confession etc.

And this situation also applies to those sadhakas who come from Islamic, Buddhist, Jewish, and Christian backgrounds etc. Essentially, when anyone appeals to any other entity – for any reason – then it means that they do not feel that Parama Purusa Baba alone can solve their problem or grant them the happiness that they seek. That shows that they lack faith and trust in Ista.

This lack of faith in Ista is not limited to times of problem. There are some who express this lack of faith in their day-to-day living patterns.

THOSE WHO KEEP MULTIPLE PHOTOS OF VARIOUS DEITIES

ON THEIR PUJA TABLE CONTRAVENE THE POINT #10

For example, there are some who normally keep pictures and photos of numerous gods and goddesses on their puja table. Certainly Baba’s photo is there, but in addition there are so many other photos and pictures like that of Ramakrsna, goddess Durga, mother Kali, Mirabai, Shankaracarya, Buddha, Christ etc. In that case who can think that the sadhaka has one-pointed strictness and faith regarding the sanctity of Ista. It is not possible when on their own puja table Baba’s photo is one of many. It means that the sadhaka’s mind is also divided in that way i.e. his faith in Ista is compromised -i.e. marginalised.

Or think in this way. Suppose a husband has a photo of his wife on his desk, along with photos of so many other females whom he desires and loves. In that case who can think that that person is a devoted husband. Never. Rather one will think he is unfaithful and lacks a basic level of commitment for his spouse. And the same is the case if one wife has a collection of photos of the various male loves of her life on her bureau. In that case, who can imagine that she is a faithful and committed wife. It is impossible to think in that way. Rather one will conclude that she fails to hold the requisite loyalty to be a proper spouse.

Same is the case with those sadhakas who pray to multiples gods and goddesses. Their lack of faith and trust in Ista is openly expressed by their keeping so many various deities on their own puja table. In that case, they do not have firm faith and single-minded devotion for Baba.

WORSHIPING MULTIPLE DEITIES

IS JUST LIKE STANDING ON TWO BOATS

Their situation is most precarious – it is just like a person standing with one leg on two different boats. Their base is very sketchy, unreliable. Any moment they can fall and drown. Similarly, those who worship multiple deities are living on a slippery slope because they do not have a strong foundation in Ista.

So this is one point for determining if one is strict in ista. Does that person only rely on Baba or do they pray to all kinds of religious deities etc.

Those who in their heart truly follow the point of Ista, only think of Him. Their mind is one-pointed towards Baba Lord Shrii Shrii Anandamurtiji in all circumstances and at all times. Always that sadhaka feels that Baba is along with them, solving their problems, listening to their difficulties, and taking care of everything. Such sadhakas are A-grade disciples. They alone are strict in Ista.

HUMOROUS STORY:

HOW BABA’S DOGMATIC RELATIVE WORSHIPED MANY DEITIES

“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.” (2)

STORY OF MYTHOLOGICAL DEVOTEE HANUMAN:

ISTA MUST BE SINGULAR IN NATURE

In multiple discourses, Baba tells the story of the mythological devotee Hanuman who would only worship Rama – not any other entity. Baba’s teaching from this story is for every sadhaka to be very strict on the point of Ista – Ista should be one.

“Once upon a time some of the devotees asked Hanuman, “Hanuman, you are a great devotee and learned scholar also, and you know that Náráyańa means Shriinátha, (Shrii means, Lakśmii) Shriinátha means Náráyańa. Shriinátha, i.e. Lakśmiinátha, Náráyańa and Jánakiinátha i.e. Ráma are the same entity; but you never take the name of Náráyańa. Why?””

Hanuman said:

“Shriináthe, Jánakiinathe Cábhedah Paramátmani
Tathápi mama Sarvasvah Rámah Kamalalocanah.”

“You know fundamentally there is no difference between Náráyáńa and Ráma. Nára means Prakrti, Ayana means Shelter. Náráyańa means Shelter of Prakrti i.e. Cognitive Puruśa and Ráma, (Ram + Ghaun = Ráma) i.e. the most attractive entity of the entire cosmos is Parama Puruśa. “I also know”, said Hanuman, “that there is no fundamental difference between Ráma and Náráyańa, but you know my goal is a singular entity – singular in name, singular in idea, ideology and ideation. Ráma is my everything, I don’t know any Náráyańa.”” (3)

ISTA IS A SINGULAR ENTITY

THEN SUCCESS IS SURE

“Iśt́a a means the object who loves you the most. Because of this Iśt́a a there is flow in your incantative form or incantative structure. Only under such circumstances can your existential emanation maintain a parallelism with your entitative structure. So, Iśt́a is a must for movement, Iśt́a is a must for all sorts of living beings in all strata of life. You can not do anything concrete in even a single arena of your life without the help of your Iśt́a.a So wherever there is Dharma, there must be Iśt́a. And Iśt́a is the primordial necessity for yoga. Nobody can exist without Iśt́a. The aspirant is a finite entity, but the Iśt́a of that aspirant is an infinite entity. If you practice yoga, then your finite existence will come in contact with that infinite Iśt́a and you will acquire infinity, you will acquire the infinite spiritual stamina and you will become victorious in all the arenas of your existence. So the wise people, the true yogiis should realize it clearly and definitely that their entitative existence along with the entitative force of their Iśt́a, moves towards the Supreme goal. The yogii should know the single name of his or her Iśt́a and not two names or three names. Wherever the Iśt́a is singular entity in name, form, and idea, in ideation and also in ideology, success is sure, success is fully assured.” (4)

MUST HAVE EXCLUSIVE DEVOTION FOR ISTA

“They will have to become dedicated to their Iśt́a; they will have to establish a relationship of exclusive devotion to Iśt́a. If there is not intense attachment to one’s Iśt́a in one’s heart, then one cannot do anything. Thus during sádhaná you should think that as you are thinking of Parama Puruśa, He is also thinking of you. This is the proper devotion to one’s Iśt́a.” (5)

BECOME ENSCONCED IN THE DIVINE ENTITY

“Iśt́a means “loving”, “favourite”, “dear”, “attractive”, “goal”, “terminus”, “desideratum”…or a spiritual aspirant, for a sádhaka, his or her Iśt́a mantra is prańava, because it goads the person towards the Supreme Entity; it guides the person towards the Supreme Entity; it helps the person in coming in contact with, or rather becoming one with, or ensconcing oneself in, that Entity.” (6)

CHANNELIZE EVERYTHING TOWARDS THAT SINGULAR ISTA

“When all the thoughts and propensities of the human mind are exclusively channelized towards one’s Iśt́a [Supreme Goal], this is called bhakti. One should remember that only nirguńá bhakti [non-attributional devotion] is true devotion; that is, a sádhaka will not expect anything more than this from Parama Puruśa. Only by dint of this sort of devotion can a devotee attain Parama Puruśa.” (7)

Namaskar,
Sastaunga Pranam to Baba,
Pradiip

REFERENCES:
1. Pt #10 of Sixteen Points
2. 11 April 1979, Kolkata
3. SS-12, The Spirit of Yoga
4. SS-12, The Spirit of Yoga
5. AMIWL-11, Parama Puruśa and His Creation
6. AV-23, Oṋḿkára and Iśt́a Mantra
7. SS-21, The Liberation of the Devotee

******** Prabhat Samgiita #2125

“Shun’echi tumi dayalu, ka’je keno anya dekhi…” (P.S. 2125)

Purport:

O’ Parama Purusa, I have heard that You are the merciful One – why then by Your work and by Your action do I see something different. For You my eyes are showering; my days are passing in calling and longing for You. O’ Supereme One, You know that I love You. Although I am meagre but even then I am Your atom. The pain of the unit is the pain of the Universal; the pain of the atom is the pain of the Cosmic. Don’t You understand this simple truth.

O’ Dearmost, please go on doing according to Your desire. Only my request is that You keep me along with You. The pain and grief of my heart cannot be covered. The suffering of my heart will not listen to Your various justifications and excuses; it cannot be appeased by the mere jugglery of words. Baba, I want Your proximity and closeness.

Baba, in the scriptures and by seeing Your glory, I heard from other devotees that You are love personified and merciful. And that You are caring for others. So many good attributions You have. But when dealing with me I see something totally different. Here I am crying in longing, and You do not care. Why like this? Please grace me and come close…

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Date: Mon, 10 June 2013 06:22:46

Baba

This entire posting is composed of 2 parts:
(1) Posting: Your Preferences Change: They Are Not Permanent;
(2) Prabhat Samgiita #3114

Baba

== YOUR PREFERENCES CHANGE: THEY ARE NOT PERMANENT ==

Namaskar,
Some people think that their mental tendencies or likings are not related with any philosophy. They think they like something simply because they were born with that liking and that liking is thus permanent. Because of that belief they do not try to change their liking.

They fail to realise that the mind is dynamic and that it can go up or down depending on one’s physical and mental engagement.

Rather non-sadhakas think that whatever they like is fixed and permanent – such as their attachment to meat-eating, pop music, relations etc. They think that these are part of their permanent way of living and that they will like these things forever and ever.

But with just a little reflection anyone can see how their liking changes according to the status of mind. Which is why no grown adult likes to pass their days playing in the sandbox, even though when they were 6 of 7 years of age playing in the sandbox was the greatest thing.

Indeed, one’s liking is so flexible and so changeable: One can even learn to appreciate something that they do not initially like. For instance, one may get transfer orders to a new location and they may not even want to go to that new place. Yet after moving and being there for some time they may come to cherish that new place. And when their their job or posting is again transferred, they may be angry and upset that they have to leave that spot.

Such is the way the mind works. As sadhakas we understand this and should use it to our advantage. And side by side we should teach this idea to non-margiis so they can also grow and develop.

MIND FLOWS IN EITHER DIRECTION – UP OR DOWN

Baba has blessed us with a human mind that has a very special quality. And it is this very quality that allows each and everyone of us to achieve success in sadhana.

And what is that quality? As stated above, the mind will gradually adjust with and develop an affinity for anything in which it is involved.

That means that even if sadhana is difficult – even if sadhana seems impossible – if one tries and perseveres just a little bit, then gradually the mind will become quite adept at doing sadhana. In fact, with just a little effort, the mind will become so immersed in sadhana that it will not wish to do anything else.

The whole process can work in the opposite direction as well if one is constantly submerged in mundane affairs. So one must be careful and pay heed to their mental occupation and daily activities.

Unfortunately, materialists cannot comprehend this philosophy of mind, but in Ananda Marga, our entire approach and philosophy revolves around this practical science.

MIND IS THE CAUSE OF BONDAGE OR LIBERATION

In innumerable discourses and throughout our entire Ananda Marga ideology, Baba is teaching us about the philosophy of mind: That mind is dynamic and it must be channelised towards the spiritual realm.

Mano karoti karma’n’i mano lipyate pa’tako;
Manashca tanmana’ buddhaya’ na pun’yam’ na ca pa’tako

Ananda Marga ideology states, “It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Purus’a, then it gets totally merged in Consciousness.” (1)

So the main emphasis of our spiritual philosophy is to goad the mind towards Him and then automatically one will reach the goal. One can find this idea is nearly every Ananda Marga discourse.

Verily the whole of 16 Points and all our life practices are geared towards making the mind more subtle, spiritual, and devotional. Baba has blessed us with this special way of living.

And He furthermore assures us that this plan – this approach of goading the mind towards higher pursuits – will work, cent per cent, with each and every human being, regardless of their background.

Ananda Marga ideology states, “If an ordinary sinner or a confirmed sinner remains absorbed in the thought of Parama Purus’a to the exclusion of all other thoughts, then his mind becomes pointed.” (2)

IMPORTANCE OF THEORETICAL UNDERSTANDING

So it is extremely important for each and every sadhaka to theoretically understand how this science of mind works. Because doing sadhana in this present era is not easy. But if one understands that if the mind is goaded – even a wee-bit – towards the devotional sphere, then little by little the mind will yearn to do sadhana.

That is why if one is having trouble in sadhana, one should not worry. Only one should take this as a sign that they need to goad the mind a little bit more towards that way of life. That means doing a few more minutes of kiirtan, svadhyaya, mantra japa, etc, and then soon the mind will adjust and move in that direction.

And side by side one must also understand that engaging in mundane affairs or debased dealings will obviously divert their mind farther and farther away from sadhana.

To gain success, one must have this theoretical understanding about the philosophy of mind, then one can certainly move ahead.

And again the underlying idea is: The mind will learn to like whatever it is engaged in, whether that thing is good or bad – accordingly the mind will adjust and flow in that direction.

SOME EXAMPLES

Suppose a new margii is immersed in mundane affairs like their job, non-margii social relations, and various other non-spiritual pursuits, but internally he wants to do sadhana. Then all he has to do is follow the precepts of manan (thinking about Him), shravan (singing & listening His name), and niddhidhyasana (ideating on Him) and then certainly in a very short time that new margii will be infused with tremendous speed in sadhana as the mind will like to do more meditation.

And this will not just work with new margiis – but with any Ananda Margii, even one who has been on the path for 50 years.

Because the theory always applies universally that the mind will adjust with whatever it is given to do. If we involve in dhyana, japa, kiirtan, satsaunga, prabhat samgiita, brahmacarya, and so many of our other Ananda Marga practices, then naturally the mind will swiftly move in that direction – towards that sublime ideal.

So there is hope for each and everyone – and we should always be wary not to slip in the opposite direction.

Because let’s say there is an established margii who is involved in sadhana but little by little starts engaging in more mundane affairs like his silly games, or excess gossip, or useless email conversations etc, then the mind will steadily drift away from sadhana until finally that sadhaka will lose their spiritual flow entirely.

This philosophy of mind is so powerful that if even an ideal man starts associating with winos and drunks then over time he himself will start to yearn for their company and begin swigging from the bottle.

Because mind will always run after and learn to like whatever activity in which it is engaged. That is the key theme.

SATSAUNGA IS NEEDED

The mind also changes according to the company one keeps. Many ate onion and garlic or smoked before entering Ananda Marga. Upon being surrounded by sadhakas (i.e. good company or satsaunga) then their mind changed and they gradually gave up those tamasik habits. SO the mind changes according to one’s company as well.

Ananda Marga ideology states,”So while selecting company, you should be careful whether its discourses, its activities, its plans or programmes are to decrease the distance between you and your Lord. This is Satsaunga, good company. Otherwise it is Asatsauṋga.” (3)

SPIRITUALISE THE MIND EACH AND EVERY MOMENT

Thus as sadhakas living in this present era, we should make a strict sadhana routine & devotional program and stick to that. We should make a sadhana quota whereby we do all our lessons two times daily as well as involve in Guru Sakash, proper ideation before sleep, and as much shravan, manan, niddhidhyasana as we can during the day.

Verily we should spiritualise the mind each and every moment of our lives through constant japa and ideation. By this way we can and will expedite our movement on the path – making sadhana an effortless, blissful, and deeply devotional experience.

We should utilise this philosophical aspect and tendency of mind to our maximum advantage.

COME FROM PAST ANIMAL LIVES

Let us never forget that each and every human being has come from past animal lives so those baser propensities are still in effect – to some or more degree. And people are well familiar with those animal enjoyments. That is why it all so easy and quite common for the masses to move in this negative direction – i.e. negative pratisaincara. And the mind will learn to like that making one’s descent very swift and harsh.

As sadhakas we must never fall prey to such degradation – rather we are to keep ourselves moving in the sentient flow and pull others in that current as well.

DOOR OF LIBERATION WILL IMMEDIATELY OPEN

By His grace, as margiis we have the theoretical understanding as well as the practices to get success and reach the goal whereas materialistic-minded people will sadly become one with matter. We should proceed along the path and inspire others as well.

“Human beings should not be anxious under any circumstances, Parama Purus’a is always with everyone. If one has love for Parama Purus’a, the door of liberation or salvation will immediately open.” (4)

And here are more of Baba’s teachings on this subject.

THOSE WHO WANT THE SUPREME ENTITY

WILL HAVE TO IDEATE ON PARAMA PURUS’A

Baba has graciously blessed us with the practical method of how to ideate on Him. We should share this technique with one and all. We should never allow others to settle for any lesser approach. It is everyone’s birthright to get Him – by their thoughts alone, one can attain His eternal shelter, by His grace.

“It is also stated in Tantra that if a person wants only to attain limited progress, one may practise on certain limited ideas. But those who are genuine seekers of Brahma will never agree to worship any finite idea. Those who want the Supreme Entity will have to ideate on Parama Purus’a alone. People may attain limited achievement in terms of occult power through the grace of the gods and goddesses, but they will remain far away from the attainment of the Supreme Entity.” (5)

IF THE MOVEMENT TO THE SUBTLE IS ENCOURAGED

ONE WILL BE CONVERTED INTO COSMIC MIND

“Now, the objectivated [human] mind may move from subtle towards crude or from crude towards subtle, unlike the movements of other entities of this universe. If the movement towards crude is encouraged, the mind – and at the same time the entire existence of the human being – will be converted into crude matter. That is, it will [take] the path of negative pratisaincara. And if the movement towards subtle is encouraged, then one’s entire existence will be converted into either Cosmic Mind or Cosmic Cognitive Faculty. This is the speciality of mind, and that is why it is said:”

[It is the mind that performs good actions and it is the mind that sins. For the mind that is immersed in the thought of God, there is no virtue, no vice.]

[The mind of a person in bondage is attached to his or her objects of enjoyment, whereas the mind of a person who has attained liberation has no mental object.]

““The mind is the cause of bondage, and this mind, this very mind, is the cause of liberation, is the cause of emancipation.” If the movement towards subtle is encouraged, and there is movement with proper acceleration, then what will happen? There will take place one of two different things: either one’s existence will be converted into the Cosmic Mind – that metamorphosis of unit mind into Cosmic Mind is known as the qualified stance – saguńásthiti – or, if the very “I” feeling is surrendered at the altar of Supreme Existence, then the alternative will be that the entire existential factor will become one with the Supreme Cognitive Faculty, with the Cognitive Principle – one will become omniscient, an all-knowing entity.” (6)

MIND IS THE CAUSE OF BONDAGE

MIND IS THE CAUSE OF LIBERATION

““It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Puruśa, then it gets totally merged in Consciousness. In that case, where is the scope for virtue or vice for that person?””
“If an ordinary sinner or a confirmed sinner remains absorbed in the thought of Parama Puruśa to the exclusion of all other thoughts, then his or her mind becomes pointed. This is called agryábuddhi [pinnacled intellect] in Sanskrit. In that state of mind the spiritual aspirant gets well established in pinnacled intellect. Unless and until the ordinary human intellect is elevated to the level of pinnacled intellect or apexed intellect, the continuous rise and fall of innumerable vibrations within one’s existence continues. These psychic vibrations are sometimes the vibrations of virtue, sometimes the vibrations of vice, sometimes the vibrations of the reaction of sinful deeds, sometimes of virtuous deeds. Unless the human mind is pointed, this rise and fall of antagonistic psychic vibrations will go on. The moment the mind is centred on Parama Puruśa, then that mind will naturally become pointed. In that state there is no scope for the rise and fall of any wave – neither the wave of virtue nor the wave of vice. Thus it is said that when a spiritual aspirant is established in pinnacled intellect, there cannot be any question of virtue and vice. A person who has taken the Cosmic shelter goes far above the scope of virtue or vice. This is something very natural.” (7)

BE VERY CAUTIOUS ABOUT SELECTING ONE’S GOAL

Mana eva manuśyáńám káránaḿ bandhamokśayoh,
Bandhasya viśayásaungimuktonirviśayaḿ tathá.

““The mind is the cause of bondage or liberation of human beings. A person under bondage is attached to a mental or physical object, whereas the liberated one is free from all objects.” If the mind is confined to something physical or psychic it is bound to be assailed by either pleasure or pain – it is inevitable. However hard you may try you can not avoid it, because you are so inseparably bound to your objects.”

“It is also true that you will not remain associated with your object forever because the speed of movement of both cannot be equal forever. The person with whom you live with all the warmth of your life will ultimately desert you – it is a cruel game. Confronted with this grim reality one should be very cautious about selecting one’s goal. One thing is clear – the Supreme Entity alone should be accepted as one’s goal.” (8)

WITHDRAW YOUR LOVE FROM THE UNIT AND MERGE YOURSELF IN THE WHOLE

Mana eva mauśya nám kárańam bandha mokśayo

“In other words the unit attains salvation only when she/he empties her/his mind of all objects. Just as an iron sword can perform acts of cruelty or merely cut the rope tethering and animal, similarly, according to its objective tendencies, the mind can also be the cause of both bondage and liberation.”
“All unit objects are external. Love for such unit objects can never be lasting, for the mind always keeps hopping from one object to another. That is why I say, withdraw your love from the unit and merge yourself in the whole. Don’t mistake the unit for the soul or God. The attainment of one’s inner self is only possible through love for the Infinite. Dońt pretend to be inferior and as a result become lazy. Fill your heart with love of the Infinite, and your soul will be transformed into the Supreme Soul. No worldly happiness is limitless. Dedicate yourself completely to the blissful ocean of the Supreme Soul. Then alone will you realize what happiness really is. This path to attain happiness, this Sádhaná of self-surrender I call absolute devotion. Carry on performing your worldly duties with sincerity, and at the same time think about the pure self within you. Then alone will your Sádhaná be justified. The constant thought of your pure inner Self will certainly one day establish you in your original source, and this is the ultimate aim of Sádhaná.” (9)

CANNOT SIMULTANEOUSLY BE PLUNGED IN WORLDLY ACTIONS

AND MEDITATE ON BRAHMA

“Thus, the mind is behind all our activities, whether we direct it towards worldly objects or towards Brahma. No action is possible without the mind. The mind has infinite potentialities and controlling these infinite potentialities is sádhaná.”
“Though the mind is very powerful it has one serious shortcoming. It cannot think of two objects concurrently.”
“Whenever it thinks it has one single object. Nevertheless the speed of the mind’s action is baffling. While concentrating on a particular work we may also hear others about us [[talking]]. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by diligently applying the mind and we see that the mind can do only one thing at a time. Therefore worldly acts and meditation on Brahma cannot be done simultaneously. It is impossible that on one side humans will remain bound up with passion, anger, avarice etc. and on the other, will worship Brahma. The mind must be sanctified for the worship of Brahma.” (10)

ONE GETS TOTALLY MERGED IN CONSCIOUSNESS

“It is the human mind which performs action…”
““It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Puruśa, then it gets totally merged in Consciousness. In that case, where is the scope for virtue or vice for that person?”” (11)

MIND REQUIRES SOME PABULUM

“This human mind is a peculiar entity. It is the cause of all our sorrows and predicaments, and it is the cause of our supreme bliss. It is the cause of bondage, and it is the cause of liberation.” Now this mind, working within human framework, requires some pabulum for its maintenance. In the human mind there are fifty such pabula. And these are the human propensities, vrttis.” (12y)

HOW THE MIND FUNCTIONS

“It is said in Samskrta: Mana eva manuśyánáḿ kárańam bandha-mokśayoh.”
“Now let us analyse how the mind functions. In the physical sphere energy is essential for action. What is energy? Energy is the actional state within a material structure. This energy by itself is a blind force and for its activation intellect must exist: a driver is required to direct this blind force. The support of the intellect is a prime necessity for the operation of energy in this material world. If an useful thing is kept easily accessible to the common people in a country or society, in most cases it is misused or spoiled. Those who are considerate and have the power of judgement should be entrusted with the responsibility of controlling the physical power of common people with their intellectual power, otherwise everything will be spoiled. It is like a bullock which, without a driver, is unable to decide whether to pull its cart towards the right or the left. Only a discriminating driver can control everything efficiently.”
“As people, guided by their intellect, continue to gather practical experiences of the ups and downs of this world, they gradually start to realize that their psychic capacities are too inadequate to accomplish any great task. Then, faced with the stark realities of life, they realize that they have no alternative but to merge with the Supreme Consciousness. At that stage, whatever they do will have a cosmic support and will be genuine. That is why enlightened persons always prefer to remain unified with the Supreme Entity. This is considered the highest attainment of knowledge.” (13)

A STATE OF COSMIC BLISS FAR ABOVE THE DOMAIN OF MUNDANE PLEASURES

“It is the mind which carries the burden of pains and pleasures. In the mind is the gloomy black curtain of sorrow, and through this dark curtain pierces the silver light and golden glow of momentary happiness. As long as there are other entities outside the unit mind, there will continue to be sorrows and afflictions, desires, passions and pains. As a result of various types of physical or psychic clashes with other entities, the feelings of pain and pleasure rise and fall like bubbles in the mind. If, through sádhaná, people can merge their unit minds with the Cosmic Mind of Parama Puruśa, then the unit minds themselves become the Cosmic Mind: their individual identities are merged in that Cosmic “I”. In that condition, there remains nothing outside. Thus, there is no longer any possibility of physical or psychic clash with any external entity or object. All objects, all ideas, arise out of one’s mind. This is the state of liberation – a state of Cosmic bliss far above the domain of mundane pleasures and pains.” (14)

IF THE PABULUM IS INFINITE

THE MIND BECOMES INFINITE

“Mind alone is the cause of the bondage and liberation of human beings. Why is it the cause of bondage and liberation? It is because all the beings below human being are bereft of an independent mind. Their minds are guided by their natural instincts. But human beings have an independent mind. They can act according to their will. They can take the track either of bondage or of liberation. This is the fundamental difference between human beings and animals.”
“The mind must always have an object (viśaya). In scriptures, viśaya is known as “ábhoga.” “Ábhoga” means that object which feeds the mind – that is, mental pabulum. If this pabulum is limited, the mind also becomes limited. If the pabulum is infinite, by making an effort to obtain it, the mind becomes infinite. It depends entirely on the will of human beings which pabulum, limited or unlimited, is made their object. Whether a person becomes great or small completely depends on the person’s wish.”

Bandhastu viśayásaungii mukto nirvisáyaḿstathá.

““When the object of human beings is small and they remain fixed to it, they are in bondage. When the object of the mind is infinite, and we get merged into it, as it is not possible to hold it, we call it liberation.””

Páshabaddho bhavejjiivo páshamukto bhavet Shivah.

““The person whose object of mind is limited, is in bondage. When the object of mind is unlimited, it (the mind) cannot be kept within limitations. Then there is no bondage, but liberation.”” (15)

SUMMARY

By this entire theory & topic, we should understand that the human mind has a unique & special quality: the mind will gradually adjust with and develop an affinity for anything in which it is involved. And we should apply this in our practical lives.

As sadhakas we generally want to do sadhana and reach the Goal. Unfortunately sometimes the mind does not like to cooperate. In that case, one must try and bring the mind in a more spiritual flow by doing svadhaya, japa, kiirtan, and dhyana etc. Whether the mind likes all this or not, gradually the mind will adjust and learn to like it – thereby accelerating one’s movement on the path.

After reading this letter if you still think that liking does not change, then test it. Look back 5 or 10 years and check out what you were doing and who your friends were. Most probably you will see quite a bit of change. All should utlise this for developing more positive likings.

Namaskar,
Sastaunga Pranam to Baba,
Dharmadeva

REFERENCES:
1. NHNS-1
2. Neo-Humanism in a Nutshell – 1
3. Ananda Vacanamrtam -14, Auto-Suggestion and Outer Suggestion
4. 16 May 1980, Varanasi
5. Discourses on Tantra-1
6. Neo-Humanism in a Nutshell – 1, Existential Flow and Its Culminating Point
7. A Few Problems Solved Part 5, What is Dogma
8. Ananda Marga Philosophy in a Nutshell – 6, Ekendriya – 4
9. The Intuitional Science of the Vedas – 1
10. Subháśita Saḿgraha Part 1, The Form of Sadhana
11. A Few Problems Solved Part 5, What is Dogma
12. Ananda Vacanamrtam – 30, The Subtlest Propensity
13. Ananda Marga Ideology and Way of Life -10, The Cardinal Spirit of Action and the Supreme Stance of Devotion
14. Namah Shivaya Shantaya, Disc: 16
15. Ananda Vacanamrtam – 1, Leaving Bondage

****************************Prabhat Samgiit*****************

This following song is a song of melancholic longing. Sometimes devotees in longing want to have Parama Purus’a more close. This very P.S. song composition expresses that deep devotional longing.

“Toma’ya d’aki dine ra’te, Tumi ki pa’ona’ shun’ite…” – PS #3114

O’ my Dearmost Parama Purusa, in Your longing I am crying and calling You day and night. O’ my Lord, can’t Your hear me. I am crying for You all the time in darkness, in light, in my sleep and while awake. All the time I am crying and crying in Your longing. A very Long span of time has passed and still I am in hope that next spring I will have You in my bosom. O’ Parama Purusa Baba, please grace me by coming…

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Baba

This entire posting is composed of 2 parts:
(1) Posting: How Sadhakas Utilise Their Spiritual Potentiality;
(2) Prabhat Samgiita #3323

== HOW SADHAKAS UTILISE THEIR SPIRITUAL POTENTIALITY ==

Namaskar,
Some get confused and think that they should attain occult powers so they can help others. Others contend that the gaining of occult powers is not good.

Some cite this sutra to support their claim that occult powers should be gotten.

5-14 Vyast’isamas’t’isha’riirama’nasa’dhya’tmikasambha’vana’ya’m’ caramo’ payogashca

Purport: “There should be maximum utilization of the physical, metaphysical, and spiritual potentialities of unit and collective bodies of human society.” (1)

They think think that Baba’s above Proutistic teaching is related with the attainment and use of occult powers.

Others stand by the point that occult powers are dangerous and lead to one’s downful.

“Occult powers are just like the dust on the roadside. The attraction for Parama Purus’a is the most valuable object– all else is only the dust of the earth.” (2)

So we should examine the situation and think, “How is it that sadhakas should utilise their spiritual potentiality?”

AS WE KNOW…

When a sadhaka does sadhana and strictly follows 16 Points then they naturally develop in all the ways – in all the spheres. This is the natural process – such that usually most good sadhakas are hardly even aware about their own growth.

It is similar to the case of the step-wise, progressive growth and development that we all experienced as infants and young children. Because all are born as small babies and gradually as we get older and older then huge developmental changes take place. But in one’s own day-to-day, regular existence, often people are not aware about or nor do they even recognise their own growth – how much they change day by day. Yet over a measurable span of time a major shift or growth takes place.

For example, after 15-20 years one infant becomes a strong youth. But that youth himself is unaware of his own drastic development. Just he feels it is his natural growth. But those who have not seen him since 10 years will think that a huge transformation has taken place.

In a similar way when a person practices sadhana sincerely with a pointed mind, and they are regular and strictly following all the do’s and don’ts, conduct rules, asanas, and are graced with devotion for Guru, then certainly the sadhaka’s whole personality gets changed.

NATURAL PROGRESS FOR ALL

Like this, various types of spiritual potentiality come to each and every sadhaka, although they are not aware. Nor do they desire those things because their mind is pointed to Parama Purusa and not towards those occult powers. So neither are they aware, nor is it their desire. It was not their intention to acquire those powers because they were just devotionally linked with Parama Purusa.

And this happens not just with one sadhaka, but with all sincere margiis and Wts – if one is sincere and strict in their spiritual routine and practices. Then surely such things develop by the grace of Parama Purusa.

Naturally then these spiritual strengths manifest in one’s regular conduct, in their daily way of dealing, speech, behaviors etc. In result, non-margii friends may complain about changes in your lifestyle and other acquaintances may leave your company. Verily, so many relationships become altered or broken. Every sincere sadhaka has numerous experiences how this has happened in their own life. And this is all due to the gradual and pointed development in spiritual life.

In that way spiritual strength manifests and projects in a very natural manner. And it happens to varying degrees. If one is very high and very pointed then it expresses more, and if less pointed then not as much. But certainly some change takes place accordingly in everyone.

SADHAKAS FEEL OTHERS’ SUFFERING

Because of this, margiis understand the pains and sufferings of others and with their full heart they are always busy in helping others.

“One should lighten one’s mind and become simple, soft, and kind-hearted; and by this way one can understand the tales of others suffering. In that condition only will you be able to serve the world. In that human mind where pain is hidden and where tears have accumulated, that mind you have to understand, realise, and feel. Then you will be able to remove their sorrow. To understand the feeling of the crying heart of suffering people, in sadhakas this type of supernatural power comes. This is called mahima.” (3)

A sadhaka’s spiritual potentialities get expressed in a very natural way. That is what Baba explains in His above teaching.

LOVE FOR ALL vs SELFISHNESS

All those saints in the past, because of their love for Parama Purusa, understood the feeling of suffering humanity and their love was not limited with a particular tribe or community or color or race.

So these extraordinary human qualities are just the expression of spiritual potentialities in the life of a sadhaka. Those devoid of true spiritual feeling do not have this. (See Footnote 1)

WHY THE NEED FOR SPIRITUAL STRENGTH

If a person is physically sick, then they are quite limited in what they can do. Their body is weak and they will not be able to perform their own designated duties, let alone help others.

Similarly, if a person is suffering psychically from depression, then here again that person will not be in position to help and serve others.

In both the physical and mental spheres, one must have energy and strength in order to reach their potential and serve society.

That is why in their selfish way, big corporations try to tend to the physical and mental well-being of their employees. Why? In order to maximise their productivity and output. When people are physically and psychically well they are more effective in their job. Then they can reach their potential.

Same is the case in the spiritual realm. If a person is spiritually developed then they can overcome all kinds of difficulties and be in position to help and guide others in all the realms of life. They understand other’s pain and can solve their problems. That is what is meant by gaining spiritual strength and utilising one’s spiritual potential.

Having spiritual potentialities does not mean doing all kinds of tricks like fake yogis and magicians who make gold watches appear and disappear etc. Those types of antics have nothing to do with fulfilling one’s spiritual potentiality.

SADHAKAS ARE ALWAYS READY TO SERVE USING THEIR SPIRITUAL POTENTIALITIES

“You will have to provide a soothing touch to the physical, physico-psychic and psycho-physical spheres of life, otherwise human existence will become meaningless…We will have to locate the source of these troubles…we will be removing the miseries…permanently remove those afflictions, which will rectify the sources of troubles in the proper way. (4)

In this above quote Baba says that when one has devotion then they can understand others’ pain and difficulties and thus they are able to help and serve them.

This is the proper explanation of Ananda Sutram, Sutra 5-14. Because it is about spiritual potentialities. And each and every margii has such feelings to varying degrees. Many margiis I know who earlier were meat-eaters, but after doing sadhana then what to say about not killing animals, their higher sense developed and they feel love for everyone. And day and night they are busy serving others. They do not feel that their own problem is any problem, rather just they are busy in relieving others’ suffering. This happens only due to sincerity & devotion – and with that the aforesaid spiritual potentialities came and changed their entire behavior.

Those who do not have such feeling in their dealing and behavior, it proves that they are away from such love of Parama Purusa. And instead they are engaged in self-propaganda, self-prestige, and other worldly longings etc.

In that unfortunate circumstance none can say that Ananda Marga sadhana has some demerits, rather such persons could not practice or follow Baba’s teaching.

SUTRA 5-14 ON PROUT IS ABOUT UTILISING SPIRITUAL POTENTIALITIES

Here Baba is directly explaining that Prout shows that those who are elevated spiritually will have to render service to the society by using their spiritual potentialities.

THOSE SPIRITUALLY STRONG WILL RENDER SPIRITUAL SERVICE FOR THE SOCIETY

“I have told in the Prout philosophy that those who have spiritual strength, from them we will take spiritual service for the society. Such sadhakas who sit in Himalayan caves and go on doing penance but do not teach anybody or guide anybody– that will not be approved. They will have to serve. They will have to do spiritual service. To them I do not say pull a rickshaw, but if they will not do spiritual service, and if they will just sit in Himalayan caves and not come in contact with the world, and instead they will tell that the world is illusion, yet at the same time they will go on eating fruits and roots and accept such service from other human beings of this world– these things will not continue any longer. That has been going on for a long time, but it will not continue any longer; that day has gone.” (5)

CONDUCT IS THE MAIN THING

By the conduct we can see one’s character because Baba says conduct is the main thing– it is the mirror of the mind. By that way we can see who is margii and who is non-margii etc. Because the point is that in our Marga we can see that those who are doing sadhana their conduct will be quite apparent. Whereas if someone’s conduct shows narrow-mindedness, groupism, and mean propensities then we have to think and understand that that person is not doing proper sadhana. So on the basis of one’s conduct we can see who is a senior margii and who is not.

Here it should be understood that seniority is not a matter of years but rather a matter of conduct. So seniority is dependent upon how far someone is pointed and committed to Ananda Marga ideology and to what degree that is reflected in their conduct. Hence conduct is the main distinguishing factor to understand who is who and what is what.

NATURALLY SPIRITUAL STRENGTHS DEVELOP

The delicate point is that if sadhakas are pointed towards the Goal (Ista) then naturally all these spiritual strengths come. And their whole conduct becomes better and better. But those who are asking for occult powers, they are getting that & then they misuse them and get degenerated. So such powers are not to be asked for in sadhana, rather the Goal is Parama Purusa. And on the way such things may come and the conduct will change and generosity will come and true sadvipra qualities will emerge and by that way such sadhakas will be an asset to the society. But no one should ask for getting occult power. That is wrong and it brings ruination.

MISUSE OF OCCULT POWERS BRINGS RUINATION

In Prabhat Samgiita #3333 Baba reveals what happens to those who long for occult powers:

“- Aes’t’ashvaryya tumi cha’r’a’… kare viveka-ha’ra’ -”

Purport: O’ Parama Purusa only You utilise the occult powers in proper way; whereas all those others who use them destroy their conscience. Means they start doing all kinds of negative things. In trying to show their occult powers they end up destroying and killing others and they themselves will be invite negative samskaras such that they will be degenerated into stone, wood or mud. So what to say about serving others, rather those lusting after occult powers destroy themselves.

Here following are some of Baba’s teachings.

USING SPIRITUAL POTENTIALITIES

RENDER STILL BETTER SERVICE TO HUMAN BEINGS

“You will surely attain spiritual progress. And because of your spiritual progress, you will come closer and closer to the Supreme Consciousness, you will come in contact with His psychic waves. And in that state you will be able to render still better service to human beings, animals and plants, by means of Neo-Humanism. May you all be blessed.” (6)

“Sádhaná or intuitional practice means an effort to break through the barrier of this smallness.” (7)

“The unit beings that have been in possession of the Cosmic Mind in part and that have been progressing within It, are also conscious of their smallness and this very sense of smallness is their individuality – unit-hood. Sádhaná or intuitional practice means an effort to break through the barrier of this smallness.” (8)

“How can one shake off the influence of static inertness? How can one get freedom from the bondages of names and forms? Just as the goldsmith uses a hammer and process of melting (in fire) to extract the real gold from the various ornaments, similarly a practical spiritual aspirant will have to break the bondages of names and forms in this expressed world through the cultivation of knowledge (which is mutative), devotion (which is sentient). By virtue of the heat of the fire of sádhaná and the strength derived from sustained intuitional practice, a sádhaka can overcome the static inertness.” (9)

NATURALLY SPIRITUAL STRENGTHS DEVELOP

BE FREE FROM PSYCHIC DISEASE AND ENCOURAGE NATURAL GROWTH

“Most psychic diseases, if not all, grow out of the defective control over the objectivated mind. If one is alert, any trouble can be avoided. Those who regularly practise Iishvara prańidhána or dhyána (meditation) can remain free from these diseases, as their minds will remain in a balanced state. One of the numerous benefits of sádhaná is that it keeps the mind free from psychic disease and encourages the natural growth of the mind. This is of tremendous importance since such problems may arise not only in individual life, but in collective life as well. Individual human beings as well as large communities often suffer from some sort of psychic disease. A subjugated people suffer from an inferiority complex towards the sovereign elite, the ruling class. When India was a dependent colony, many Indians used to describe the members of the ruling community as God’s children, obviously due to their deep-rooted inferiority complex. Most of them wondered: “Will India ever see the light of freedom? When will we ever win the struggle against the ruling class?” This shows that the entire indigenous community was a victim of inferiority complex, the removal of which would require a group of leaders endowed with enormous mental strength and noble character – a group of mighty personalities. India at that time was not fortunate enough to have such great people, and that is why the struggle for Indian freedom had to be prolonged. Otherwise, India could have gained freedom in a much shorter time.” (10)

EVERLASTING FREEDOM ACHIEVED ONLY BY SADHANA

“One thing which helps in getting remission, or nivrtti, is called artha [that which provides temporary liberation from mundane desires]. But artha is purely physical, so it can bring only physical and temporary remission. For everlasting freedom from duhkha, Paramártha [that which provides permanent liberation] is the only remedy. Paramártha does not bring only temporary remission, but everlasting freedom from duhkha. Atyantikii nivrtti can be obtained only by Paramártha which relieves one of all duhkha: physical, mental and spiritual. This Paramártha can only be obtained by sadhana, that is, spiritual practices. For maintaining peace psychic equilibrium is necessary, and for maintaining this equilibrium freedom from all duhkha forever is necessary. Freedom from duhkha or atyantikii nivrtti can be obtained only from Paramártha, and Paramártha can be achieved only by sadhana, or spiritual practices.” (11)

INTUITIONAL PRACTICE HELPS ONE TO OVERCOME

“The attraction towards earthly things born out of lust (káma) and attachment (moha) makes conjugal relations a necessity. Intuitional practice helps one to overcome this need. One becomes indifferent to it.” (12)

PERFORM SADHANA TO TEAR AWAY THE VEIL OF DARKNESS

“A sadhaka, in order to attain spiritual progress, require the help of Vidyámáyá, but at the culminating stage of sádhaná, Vidyámáya has no further value. A sádhaka performs sádhaná to tear away the veil of darkness of the variegated world created by Avidyámáyá and to strive to established himself on the path of pratisaincara.” (13)

TREMENDOUS FORCE ACQUIRED FROM SPIRITUAL PRACTICES

“The endeavour to remove inferiority complexes from the mind leads human beings slowly but surely to the Supreme Entity and establishes them in universal humanism. Hence it will not do for those who are determined to solve the problems of humanity to accept inferior ideals; along with this they must also acquire the strength they need to implement their ideals. The active endeavour to acquire this strength is called sádhaná – the sádhaná of the Supreme. It should be borne in mind that no theory will ever bring people salvation. In fact, it is the inner strength gained from spiritual practices which helps to expand the individual mind. The tremendous force acquired from spiritual practices helps to bridge the gap between the harsh realities of human existence and the supreme desideratum of human life. This is an eternal truth, applicable to all spheres of life – social, economic, psychic and spiritual.” (14)

BY SADHANA YOU ARE TO FREE YOURSELF FROM THIS IGNORANCE

““The jiiva and Shiva are the same” – this idea helps the jiiva to become one with Shiva. And “We are different; we are two entities” – this idea compels the jiiva to move round that Supreme Hub. What is your sádhaná? By sádhaná you are to free yourself from this ignorance, from the slumber of ignorance.” (15)

WITH THE HELP OF SADHANA THE REQUITAL OF SAMSKARAS CEASES

“Those who have tasted even a little of the flowing nectar of Brahma, know that they can never be impure. This constant thought of self-purity greatly helps to exhaust their samskáras or reactive momenta, as a result of which the samskáras held in the sthirabhúmi of their práńa are gradually destroyed. With the help of sádhaná or spiritual practice the spell of pleasurable and painful requitals ceases both internally and externally. Sádhakas call it the combustion of the seed of action in the fire of sádhaná.” (16)

BY SADHANA THE BRAIN AND INTELLECT INCREASES

“When a man, a devotee, a spiritual aspirant moves towards the Supreme Self, his body, that is his brain and intellect increases. And when he moves further, close to the Supreme Being, his spirit, that is his a’tman is also developed. His a’tman becomes more reflecting and more soothing to other existential vibrations because it comes closer to the emanating point of the Supreme Spirit.” (17)

GREATNESS OF SPIRITUAL PRACTICE

In the following quotes by Lord Shrii Shrii Anandamurti ji, He talks about the greatness of spiritual practice.

साधना से मन तो बढ़ता ही है जी | आत्मा की भी प्रगति होती है | आत्मा की प्रगति कैसे होती है, किस तरह की चीज़ है | वह तरक्की कैसी चीज़ है जी | हम कहते हैं कि इससे रुहानी तरक्की होती है | यह रुहानी तरक्की क्या है, जी ? मनुष्य जब साधना की बदौलत परमपुरुष की ओर बढ़ते हैं, तो बौद्धिक विकाश के साथ-साथ मानसिक विकाश भी होता है | तुम लोग देखोगे, दुनिया में बड़े-बड़े काम और बड़े-बड़े अविष्कार, मानव समाज के लिए बड़ी-बड़ी भावनाएँ, चिन्ताएँ, जिन लोगों ने की थी, सब साधक थे सब आध्यात्मिक ख्याल के मनुष्य थे, जड़ बुद्धि के, जड़ोपासक नहीं थे | यही है आध्यात्मिकता की सबसे बड़ी खूबी | आज तक दुनिया में जितने बड़े-बड़े इन्सान आये, और इनसानियत की ख़िदमत के लिए, उन लोगों ने जो कुछ भी किया है, सब काम तुम लोग देखोगे, वही लोग किये जिनके मन में परमपुरुष के लिए मुहब्बत है | जिनके दिल में परमपुरुष के लिए मुहब्बत नहीं है, दिल सूखा है, रेगिस्तान जैसा है, उनसे बड़ा-काम नहीं होता है |
(18)

“साधना से, मानसिक-आध्यात्मिक तरक्की तो होती ही है शारीरिक तरक्की भी होती है | वह तरक्की क्या है ? न, बुद्धि बढ़ जाती है | हाँ! यह बात तो ठीक है कि साधक लोग सीधे-साधे सरल होते हैं | मगर निर्बोध नहीं होते हैं | बुद्धि उनमें रहती है | और मैं भी बार-बार हज़ार बार कहता हूँ कि बुद्धिमान बनो | बुद्धू मत बनो; मगर सीधा-साधा बनो |” (19)

Namaskar,
In Him,
Suresh

Footnote 1: LIMITED BY NARROW-MINDEDNESS

When one is an advance sadhaka and ensconced in the feeling of neo-humanism then they can serve the entire humanity – otherwise not. Then only will one have true love for all.

So here we are not talking about the expression of superficial love which is limited and narrow: Such as when one is loving their own children but hating other children; or when one is dying for one’s own race, country, or community but exploiting other countries etc; or when one is eulogizing their own superiority and belittling others’ good things.

This we see and verily there are many so-called good people in the society who have done many things for their personal family, caste, color or religion. And there are various so-called monks who have completely dedicated themselves to a particular race and encouraged hatred with other races. They don’t hesitate even to engage in mass murder. The religious history is like that.

No doubt in their own particular, narrow community they may be treated as something great, but in truth they are low because they do not have universal feeling. Their “love” is based on selfishness. They did such service works just for the spreading of their own religion and for their own view or narrow cause, not out of any greater feeling of universal compassion.

SINCERITY IN SADHANA BRINGS EXPANSION

The whole point is that when true sadhana is there, then the mind will expand and spiritual strength will develop and those sadhakas will have love for everyone. And they will be able to understand others’ pain.

Otherwise by doing some avidya Tantra practices, then that avidya tantric gets some type of bogus powers that bring their degeneration.

REFERENCES1. Ananda Sutram, p.49
2. Subhasita Samgraha-18, p.46
3. Subhasita Samgraha – 18, Hindi
4.NHNS-2, p. 36
5. Ananda Vacanamrtam – 4, Hindi
6. Neo-Humanism Nutshell-2
7. Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 4
8. Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 4
9. AMIWL-7, Form and Formless
10. AFPS-7, The Faculty of Knowledge – 3
11. AFPS-7, Social Psychology
12. Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
13. APH-4, The Influence of Máyá on the Human Mind
14. HS-1, Social Justice
15. SS-24, The Noumenal Progenitor
16. AMIWL-5, The Chariot and the Charioteer
17. Ananda Nagar, Morning Darshan, 12/30/80
18. Ananda Nagar, Morning Darshan, 12/30/80
19. Ananda Vacanamrtam, Part 21 Hindi Edition, Importance of Sa’dhana’ and its Goal (प्रातःकालीन जनरल दर्शन, 30 दिसम्बर 1980, आनन्दनगर)

******** Prabhat Samgiita #3323
“Ga’ner ma’la’ toma’r tare genthe rekhechi a’j bhore…” (PS #3323)

Purport:

O’ Parama Purusa, since the early dawn, I have been preparing this garland of songs for You. O’ my Lord, please be gracious by coming. With heart-felt love I want to garland You. Those flowers which are not available in the garden have bloomed in the deep inner core of my heart. With the flow of Your sweet divine play, with the resonance of the string of my heart, at the sweet abode, I am waiting for You, my dearest Baba. Please grace me by coming…

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Baba

This entire email is composed of 3 parts:

(1) Posting: How to Make the Body Proper for Sadhana;
(2) Trailer Quote: Why Infants Laugh & Cry For No Apparent Reason;
(3) Prabhat Samgiita #4116;

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

== HOW TO MAKE THE BODY PROPER FOR GOOD SADHANA ==

Namaskar,
All the practices in Ananda Marga have their special purpose – none should be skipped – including our yoga asana practice. Asanas are a key element of 16 Points as well as instrumental in balancing the glandular system and preparing the mind for meditation. Thus asanas are so critical for our physical, psychic and spiritual advancement.

SPECIAL ASANA SYSTEM IN ANANDA MARGA

In the wide world of yoga there are more than 50,000 known asanas. And among those 50,000, Baba has graciously compiled approximately 42 which we use in our Ananda Marga system.

“There are more than 50,000 ásanas; among them a few are named here which are most necessary for the path of meditation.” (1)

TWO ASANAS THAT CURE ALL DISEASES

In particular, in Ananda Marga yoga, there are two asanas Baba has given which cure all the diseases.

(a) The first one is sarvaungasana [shoulderstand]. As the derivation of its name denotes sarvaungasana purifies the entire body. ‘Sarva’ means all; ‘aunga’ means limbs and organs; and ‘asana’ means position comfortably held. So by performing this asana the whole body– all the limbs and organs – gets rejuvenated and cured from all types of diseases and ailments.

(b) The second asana with this cure-all quality is matsyendrasana [spinal twist]. As noted, in sarvaungasana the name itself denotes that it is beneficial for all the organs etc. But the same is not the case with the name – matsyendrasana. Reason is that matsyendrasana is named after one prince who became a great yogi. That prince’s name was Matsyendranath. And since he was the one who created this asana, that asana was named: matsyendrasana.

(c) But it should be clearly known that both these asanas positively effect the entire body. But the name of one asana expresses this idea whereas the other asana does not. Even then, the all-round benefits of these two asanas are nearly identical.

(d) In sarvaungasana even the eyes get proper exercise by focusing up towards the big toe. Similarly, in matsyendrasana, the eyes derive tremendous benefits from looking to the far left and far right during the twisting motion.

(e) So both these asanas exercise & revitalise the entire body from head to foot. Specifically these asanas benefit the arms, legs, mouth, nose, eyes, head, ear, tongue as well as all the cakras of the body.

(f) For sarvaungasana, a complementary asana also needs to be done. That is matsyamudra, a.k.a fish posture. So first one should do sarvaungasana, then one should rest for 15 seconds by doing shavasana (corpse pose), and then one should do matsyamudra. In general, sarvaungasana will be done twice as long as matsyamudra. Directly after completing matsyamudra one can again begin sarvaungasana. But each time in between Sarvaungasana and Matsyamudra, shavasana should be performed.

(g) Those suffering from high blood pressure should refrain from doing sarvaungasana.

(h) In our AM system, asanas have not been selected just on the basis of physical exercise only. Rather Baba has perfectly selected those asanas which are helpful in maintaining good health as well as proper glandular secretions – which help make the body fit for spiritual practice. Such types of asanas have primarily been included in our AM system. That is why Baba has included and approved only 42 asanas for Ananda Margiis.

SPECIAL CHARACTERISTICS OF ASANAS

Here below are a few of Baba’s direct guidelines regarding asanas.

“‘A’sana’ means ‘a position in which one feels comfortable’ -‘Stirasukhama’sanam’.” (2)

“A’sanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured.” (3)

“[Specifically] those diseases which create trouble in the path of meditation may be cured by the help of specific a’sanas, so that sa’dhana’ may more easily be done.” (4)

HOW TO PERFORM THESE ASANAS:

BABA’S GUIDELINES DIRECTLY FROM CARYACARYA

(I) Sarva’unga’sana (all-limbs posture):

(a) Lie down on your back. Gradually raise the entire body and keep it straight, resting its weight on your shoulders. The chin must be in contact with the chest. Support both sides of your trunk with your hands. The toes must remain together; the eyes must be directed at the toes.

(b) Lie down in padma’sana. Gradually raise the body and rest its weight on your shoulders. Support both sides with the hands. This a’sana is also known as u’rdhvapadma’sana (inverted lotus posture)’.

Practise three rounds, up to five minutes.

(II) Matsyamudra’ (fish posture): Lie down in padma’sana. Rest the crown of the head on the floor and grasp both the big toes with the hands. Practise three times. Maximum time for practice is two-and-a-half minutes.

(III) Matsyendra’sana (Matsyendra’s posture): generally for males:

(a) Press the mu’la’dha’ra cakra with the right heel. Cross the left foot over the right thigh and keep it to the right of the thigh. Grasp the left big toe with the right hand, keeping the right arm along the left side of the left knee. Reach backwards from the left side with the left hand and touch the navel. Turn the neck to the left as far as possible.

(b) Then press the mu’la’dha’ra with the left heel and reverse the process. One round means completing the process on both sides.

Practise four rounds, half a minute each time. (5)

RULES FOR ÁSANAS

Here are Baba’s rules for performing yoga asanas from Caryacarya.

(1) Before practising ásanas, do vyápaka shaoca or take a full bath. Vyápaka shaoca must also be done before daily meditation; if ásanas are done with daily meditation then it is not necessary to do vyápaka shaoca separately.

(2) Do not practise ásanas in an open place, because it may result in sudden exposure and thereby you may catch cold. While practising ásanas indoors, attention should be paid to keep the windows open so that air can pass through.

(3) No smoke should be allowed to enter the room. The less smoke the better.

(4) Males must wear a Kaopiina (laungot́á), and there should be no other clothing on the body. Females must wear tight-fitting underwear and a bra.

(5) Practise ásanas on a blanket or a mat. Do not do ásanas on the bare ground, because you may catch cold, and some secretions which come from the body while practising ásanas may be destroyed.

(6) Practise ásanas only while breath is flowing through the left nostril or both nostrils; do not practise ásanas when the breath flows only through the right nostril.

(7) Take sáttvika food. But a person for whom it is difficult to give up rájasika food can for the time being take a small piece of myrobalan (it is better to use the small type of myrobalan), or something of a similar nature, after meals. However, this procedure does not apply in cold countries.

(8) Do not cut the hair of the joints of the body.

(9) The nails of the fingers and toes must be kept cut short.

(10) Do not practise ásanas on a full belly. It is prohibited to perform ásanas for two-and-a-half to three hours after a meal.

(11) After practising ásanas, you should massage your arms, legs and entire body, especially the joints, very well.

(12) After the massage is finished, remain in shavásana (corpse posture) for at least two minutes.

(13) After shavásana do not come in direct contact with water for at least ten minutes.

(14) A practitioner of ásanas should not massage his or her body with oil. If you like you may rub oil lightly over the body.

(15) After practising ásanas, it is desirable to walk in a solitary place for some time.

(16) Just after ásanas práńáyáma is prohibited.

(17) If it is necessary to go outdoors after practising ásanas and if at that time the body temperature has not come down to a normal level, or if there is any difference between the room temperature and the outside temperature, you must cover your body when going out. If possible, inhale a deep breath inside the room and exhale it after coming outside. In that way there will be no chance of catching cold.

(18) It is not prohibited for the practitioner of ásanas to practise free-hand exercise, running or sports, but just after ásanas all these are prohibited.

(19) There is no restriction of nostril for the following ásanas: padmásana (lotus posture), siddhásana (siddha posture), ardhasiddhásana (half siddha posture), bhojanásana (cross-legged sitting posture), viirásana (viira posture), diirgha prańáma (long bowing posture), yogásana (yoga posture) and bhújauṋgásana (snake posture).

(20) For all those ásanas where there is no restriction of nostrils, there is no restriction on food either.

(21) During menstruation, pregnancy and within one month of delivery, women must not practise ásanas or any other exercise. The ásanas for dhyána can be done under all conditions – padmásana, siddhásana and viirásana are the proper ásanas for dhyána and dhárańá. (6)

SENTIENT FOOD

In point #7 above, Baba clearly guides us that a practitioner of yoga asanas should be strict in following a sentient diet. As as reminder, here below are Baba’s guidelines on sentient food.

“Sáttvika Áhára: All the staple food-grains such as rice, wheat, barley, etc.; all the pulses except masúr [an orange-coloured lentil] and khesári; all fruits and roots; all kinds of vegetables except violet-coloured carrots, white brinjals [white eggplants], onions, garlic and mushrooms; milk and milk products; all green and leafy vegetables except red puni and mustard. All varieties of spices except garam masalá(1) and all kinds of sweets, can be taken.”
“A sáttvika diet is required for those who practise ásanas. Those who find it difficult to give up the habit of rájasika food all of a sudden may eat a piece of haritakii [myrobalan] after the meal. Those who take sáttvika food should avoid taking a large quantity of mustard or mustard products. Rájasika food-eaters should gradually try to change over to sáttvika food and támasika food-eaters should try to give up such food as early as possible.” (7)

“Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.” (8)

IMPORTANT QUESTIONS AND ANSWERS ON ASANAS

The following are Baba’s direct teachings from Yoga Psychology book)

Question: What is the definition of ásanas?

Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.

The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind.

Question: Why do we practise ásanas?

Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices].

Question: How do we name ásanas?

Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváuṋgásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana.

Question: How many types of ásanas are there?

Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture].

Question: What is the difference between sarváuṋgásana and vipariitakaranii mudrá?

Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel.

Question: What are mudrás, bandhas and vedhas?

Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized.
The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not.
Bandhas are also postures of a special type which exercise the nerves only. The practitioner may or may not derive physical comfort and mental composure. In bandha also one has to continue one’s conscious endeavour to remain in the particular posture. Bandhas also influence the váyus [vital-energy currents] in the body.
Vedhas are almost the same as bandhas. Vedhas exert some influence on both the nerves and the vital airs [vital-energy currents]. (9)

Namaskar,
In Him,
Harideva

REFERENCES
1. Caryacarya, part 3
2. Caryacarya, part 3
3. Caryacarya, part 3
4. Caryacarya, part 3
5. Caryacarya, part 3
6. Caryacarya, part 3
7. Caryacarya, part 3
8. Yoga Psychology, Food, Cells, Physical and Mental Development
9. Yoga Psychology, Questions & Answers On Meditation

NOTE 1: LINK TO EARLIER LETTERABOUT ASANAS

http://am-global-01.blogspot.com/2013/02/why-asana-is-must-for-proper-sadhana.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.

************************************
Why Infants Laugh & Cry For No Apparent Reason

“After death the disembodied mind floats in the vast space with its unexpressed saḿskáras. Later on, with the cooperation of the mutative principle, the disembodied mind finds a suitable physical base. The memory of its past life remains awake for approximately the first five years of its new life. Although the child remains in a new physical environment, mentally it continues to live the joys and sorrows of its previous life. That is why children sometimes laugh and cry in their sleep, and their mothers often think they are talking with God. In colloquial Bengali this is called deola kát́á. In actual fact this laughter and crying is nothing but the reappearance of past memories. To re-experience past events one does not need the cooperation of the old brain. The newly-born mind has not yet had time to build a close relationship with the new brain. The revival of experiences of past lives is what we call “extra-cerebral memory”, and is principally the task of the causal mind.” (Ananda Marga Philosophy in a Nutshell – 4, Cerebral and Extra-Cerebral Memory)
************************************

************ Prabhat Samgiita

“Tumi kato liila’ kare calecho…” (P.S. 4116)

Purport

O’ Parama Purusa, Your divine liila is unimaginable. It does not have any beginning or end – You go on playing endlessly. You have created soft & tender flowers full of fragrance and nectar. And the sky You have decorated with the shining cool moon. Baba in Your creation You did not leave any place unattended or uncared for. Everything is full of sweetness and charm. Baba Your liila is incomparable.

O’ my Lord, the flute of my heart which never got played, the heart which never felt longing or crying for You, You have aroused that very dry heart with devotion and filled it with bliss. It is Your divine grace. Now that very dry heart of mine is filled with bhava.

Baba, those who were drowned in cimmerian darkness and were submerged in dogma, they were not able to recognise their real status – what they are and what they have come for. Even without their desire or asking, You blessed them with awakening and divine truth. In the their burning hearts, You poured nectar – even without their expressed desire or asking.

Baba You have graciously blessed one and all. Baba Your divine liila is unique and incomparable…

Read Full Post »

Date: Sat, 06 Apr 21:08:58 -0400
From: Donald_G
To: am-global@earthlink.net
Subject: Luna, Lunar, Lunatic, Fasting

Baba

This entire email is composed of 2 parts:
(1) Posting: Luna, Lunar, Lunatic, Fasting
(2) Prabhat Samgiita #126
Each section is demarcated by asterisks (***)

== LUNA, LUNAR, LUNATIC, FASTING ==

Namaskar,
With the coming of the new moon, we should once again reflect on the importance of our fasting system.

Baba has given all the practices of Ananda Marga for our health and well-being. His guidelines are beneficial for every human being. One reason for this is that our Ananda Marga practices abide by the laws of nature. Everything we do is consonant with the natural world.

And this applies to our fasting system as well – it is done according to the phases of the moon. By this way we are able to grow healthy and strong and avoid disturbances to our body and mind caused by the pull of the moon.

EFFECT OF THE MOON ON THE BODY

It is commonly known that the gravitational pull of the moon affects the human body. And in particular during the periods of the new and full moon, it adversely affects the human structure.

“On and around the times of new and full moon, one may observe that the gaseous and aqueous factors in the body rise up into the head and chest, creating an uncomfortable feeling.” (Carycarya – 3)

In essence, Baba guides us above that the moon pulls the liquid portion – or the water of the body – upwards and that creates undue pressure on the “head and chest”.

So just as it is scientifically proven that the tides of the ocean are dictated by the phases of the moon, similarly the liquid factor in the human body is also affected by the phases of the moon.

During the period of the new and full moon, the pull of the moon impairs the functioning of the human body by drawing the gas and liquid upwards.

That is the well-founded idea in Ananda Marga. That is Baba’s explicit teaching.

AS GOES THE BODY, SO GOES THE MIND

By our system of yoga, we also know that the mind and body are highly linked. Thoughts affect the health of the body, and the condition of the body affects the mind, positively or negatively.

For example, suppose you are sitting outside and involved in a deep discussion. Suddenly a poisonous ant bites you on your leg. Even though that bite occurred on the leg – and not the head, that bit will be a distraction to the mind, and you will lose your train of thought. This is the way it works.

Generally speaking, when the physical body is affected, then the flow of mind is altered as well.

So when the body is adversely affected by the moon – due to uneasy pressure etc – then the mind is also affected. This is the common theorem. Because if there is a problem in the body then the mind will be drawn to that pain or that discomfort, in which case the mind will not function in its normal manner.

This we all know and we have seen often in the case of people who suffer from most any physical disease or syndrome. General citizens suffer tremendously in the psychic sphere due to physical illness. This always happens – unless one is properly or even highly developed in the spiritual realm etc.

But even then, even if one is highly spiritually evolved, if the entire body is put under anesthesia then the mind becomes dysfunctional. Thus, there is a very clear and direct link between the body and mind

LUNACY AND LUNATICS

So now we come to the point of the full moon, our fasting, and irregular and abnormal behaviour. Because when it is sure that the moon affects the body, and the body affects the mind, then it is clear that the presence of the full moon changes one’s mental condition, and hence behaviour.

This is evident by the languages as well.

The Latin word for moon is ‘luna’. And not coincidentally, that ‘luna’ is the root of the words ‘lunacy’ and ‘lunatic’.

It has long been observed that abnormal behaviour – or lunacy – increases at the time of the full moon.

More extreme types of crimes are seen during the full moon; there are more visits to counselors & social workers; hospital visits are increased; and various types of unusual behaviour is more noticeable during times of the full moon. This is the commonly human experience.

The yogic response is that since the body is negatively affected by the full moon, the mind also gets negatively affected. That is why Baba recommends we fast during the periods of the full and new moon as that will counteract the harmful effect of the new and full moon.

Baba says, “On and around the times of new and full moon, one may observe that the gaseous and aqueous factors in the body rise up into the head and chest, creating an uncomfortable feeling. Therefore, if a person does not take food at these times, these factors will be drawn down from the higher portions of the body to the lower portions, thereby alleviating the uncomfortable feeling.” (Caryacarya – 3)

OUR ANANDA MARGA PRACTICE

So the moon certainly affects the body which then infringes upon the normal functioning of mind. Just as the affect of anesthesia on the body causes the mind to become dysfunctional.

To counteract the effect of the moon, Baba directs us to fast during the periods of the new and full moon.
By following Baba’s directive to fast during those lunar periods, we are rescued and saved from the harmful effects of the moon – both in the physical and psychic spheres.

One thing is also certain: When the physical body is adversely affected, such as during the time of the new and full moon, then sadhana is difficult. Because of undue pressure in the higher cakras etc.

Fasting alleviates the problem cent-per-cent. Because there is no excess water that can be pulled higher up in the body which creates an uncomfortable feeling in the chest and head. Hence, sadhana can easily be done.

And fasting also protects us from other ill effects of the moon such as indigestion, headaches, and, yes, lunacy.

Our Ananda Marga practice of fasting during the full and new moon periods, either 2 times monthly or 4 times monthly, keeps us physically healthy, mentally balanced, and spiritually inclined. The benefits occur in all three realms.

SADGURU’S BLESSING

By Baba’s grace, by following the guidelines of 16 Points, such as fasting etc, we can move smoothly and swiftly ahead towards our cherished Goal.

Baba says, “In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points.” (Ananda Vanii #45)

Namaskar,
In His service,
Divyajyoti

Prabhat Samgiita

PS Introduction: This below song can be interpreted both literally as well as metaphorically. When taken literally it represent the passing of one calendar year. When view symbolically, it can be understood as moving from one phase into a whole new era: From one’s old life into a new life.

“Ek parikrama’r halo anta…” (PS 126)

Purport:

By the grace of Baba, the New Year is on the horizon; it is about to come. One cycle of the seasons is complete. The days are passing; the years are flying by. Time is moving on. So many flowers have wilted and fallen to the ground; so much fruit have ripened and fallen to the earth. So many things have happened; so many events have transpired; so many life experiences have come and gone. How the year has passed.

This year was enmeshed in the very marrow of my existence; it was part of who I am. The year passed with so many joys and so many sorrows, with so much laughter and so many tears, with so much song and dance, as well as with so much disappointment and heartache. So many positive and negative things have happened in my life. Alas, this year has passed to some unknown place, waning into the far-off oblivion – now today it is gone.

Those who come on this earth – those who have taken birth – one day pass away and go. And those who have departed from this mortal world, one day return. Everyone leaves only to come back again. Those who float in the distant blue sky, return in newer and newer forms, shapes, and ways, by Baba’s grace. The New Year is on the horizon; it is about to come. One cycle of the seasons is complete, by His grace…

Read Full Post »

From: Vikram
Subject: Story Of Broken Marriage, Infighting, & Kicking Each Other
Date: Tue, 19 Feb 2013 20:23:58
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2180;
(2) Posting: Story Of Broken Marriage, Infighting, & Kicking Each Other;
(3) Trailer Quote: In Ananda Marga Guru Puja is one Lesson
Each section is demarcated by asterisks (*).

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

“Tava path dhare, tava na’m kare, toma’r pa’nei cale tha’ki…” (P.S. 2180)

Purport:

O’ Parama Purusa, by Your grace I am treading on Your path – singing Your name and moving towards You. You are my Desideratum. O’ my Dearmost, I am moving closer and closer towards You – to reach You. Baba, except You, in this universe who else is mine – no one. For this reason, I am always calling Your name in my dhyana sadhana, seeking Your shelter.

O’ Lord, in this beautified universe of Yours, You have provided me a special place according to Your liking and plan. You have graciously bestowed everything upon me; You have given me everything; and, You did not desire anything from me in return. O’ my Lord, You go on pouring Your divine grace eternally. But I alone indulged in procrastination. All demerits such as lethargy come from my side. I created all kinds of lame excuses as justification. Baba, all the lacuna belong to me; whereas, You Yourself are ever-gracious.

O’ Divine Entity, in the lonely corner of Your vast Cosmic Mind, my unit mind resides. From that corner, my mind vibrates. From those vibrations, in sweet resonance, the lotus of love opens its eyes with devotion and love. That lotus has blossomed in my heart and is looking towards You with deep yearning.

Baba, singing Your Name, I am moving on Your path. For me, Your grace is everything…

== STORY OF BROKEN MARRIAGE, INFIGHTING, & KICKING EACH OTHER ==

Namaskar,
Recently, on one rainy dark lunar midnight, a dear friend of mine came to my house in that pitch darkness and knocked on the door. I was surprised he had come but after hearing his voice I brought him inside.

He was visibly shaken – nervous, upset, and worried. We talked at length. I found out that his spouse had beat him. She returned from a friend’s wedding reception where she ate some tamasik food. It was quite apparent as onion small was emanating from her mouth. The husband objected. Then they started quarreling. Ultimately he overreacted and verbally accosted her. In his fury he called her nasty names. In turn, she hit him & beat him. He ran away to save his own life. Don’t be surprised. But she was a certified karate teacher.

For reasons of privacy we shall refer to the husband as Prakash and the spouse as Renu.

Prakash and I talked for hours that night. I calmed him down. Though I was shocked & surprised to hear since the inception of their marriage they have been quarreling on multiple issues.

This was very astonishing to me because I always thought of theirs as an ideal marriage. I did not realise what was going on behind the scenes. All along I had been telling everyone that their marriage was successful. But now look what happened.

Just to give you a little background, Prakash and Renu were married at DMS – it happened quickly and was nearly forced on them. I also found out that Renu’s father gave Dadas a “contribution” of RS 50,000 to arrange the marriage and perform the ceremony. In this way Prakash was bound. In addition, those Dadas praised Renu. But although her parents are good margiis it became clear that Renu herself wanted nothing to do with Ananda Marga.

Before this, it was known that she would eat tamasik food: onion, garlic, meat & eggs when she was with her friends in town. She would eat those things outside the house – never bringing it into her own kitchen.

Anyway, that night when Prakash reached to my house, I clearly understood that they were living in hell. Externally it looked exemplary – but the reality was something quite different.

By this whole story my mind was blown away.

I tried to communicate with other margiis – near and far – about such matters and found that similar things were going on in many cases, but not most. I synthesized all the info and present these points to you to help ensure that such episodes do not happen again & again. Before the boy and girl even marry, something needs to be done to ensure that a mismatched marriage is averted in the future.

OVERVIEW

Marriage is such an important aspect of our Ananda Marga way of life. Family life plays a critical role on many societal levels so it is important that our Ananda Marga marriages be healthy, vibrant and strong.

However, in our Marga cases do arise where the marriage does not go well. In the case of Prakash and Renu – although they belonged to margiis families and their parents were strong margiis – but as a married couple they did not match. They had different life goals. If they knew this ahead of time they would not have married one another. They married because their parents were margiis, not because they had a shared life vision. They hardly knew each other and Dadas and others were just painting a rosy picture by talking only positives. No one talked about the negative side. If they had known more about each other they would not have married.

This letter contains key guidelines and recommendations for ensuring two people in Ananda Marga have the best opportunity for a proper marriage. Everyone, especially parents and those seeking to get married, should be aware of these following points.

ANANDA MARGA:

MARRIAGE IS FOR SOCIETY BUILDING

As we all know – first and foremost – our Ananda Marga marriage system is purely for society building. Ananda Marga marriages are for creating a healthy, safe, and inspired environment for raising children in a conscientious manner. The married couple should be confident and ready to contribute to the all around growth of society: individually & collectively, locally & globally etc. Marriage in Ananda Marga means commitment to one another and strict adherence to AM ideals. It is a unique system; this type of universal outlook is not formed in any other marriage system. They must build a proper unit family and embrace the greater universal family. This is our ideal.

It is in no way related with Hindu ritualistic marriages, western materialistic marriages, or any other “marriage system” from around the world. Nor do we follow or appreciate the new western model of “co-habitating” without marriage and living as a libertine. In all such cases, marriages are either based on external beauty, infatuation, money, post or social status, local or religious dogmas. These are the main allurements and aims most of the time.

POINTS EVERYONE SHOULD KNOW

The following are points all should be aware of when considering marriage – either their own marriage, or a marriage of a family member or friend.

LIFELONG COMMITMENT

1. Those getting married must firmly know in their mind that an Ananda Marga marriage is a lifelong commitment to one another for society building. The main idea is for both to take care of their progeny and make their children into bonafide members of society. There is no other outlook than this.

THE BOY AND GIRL MUST TALK AT LENGTH

2. The two young people – the future husband and spouse – must get ample scope to talk beforehand. They must get the opportunity to get to know one another and decide for themselves if this is a good match. Here it should be clarified that “getting to know one another” does not mean dating or being boyfriend and girlfriend. The boy and girl can get to know one another in a neutral setting. We can all think and decide what that setting should be. It should be supervised, safe, yet private enough that they can talk freely.

a) They should talk about their goals and aims of life. They should frankly discuss what they want. It is not that the parents should decide if this is a good match. They should critically evaluate if they share a similar outlook.

b) The boy and girl should discuss things as basic as: Who will hold an outside job? Who will cook? Who will raise the children? Where will we live? All these basic existential points should be discussed as far as possible. Nothing should be left to assumption; one must not rely on preconceived notions. They both should openly and clearly review and compare their vision for how their life will progress.

Unfortunately, all too often these things are not discussed; and, in result, there is much confusion and disappointment after marrying. What happens next is separation, marriage breaking or even divorce.

CASE STUDY:

WHAT HAPPENS WHEN…

Last year, two people married with the false expectation that the other would do all the cooking and cleaning, etc. Both the husband and spouse worked outside the home and neither wanted to attend to any domestic duties. Hence their marriage became a mess because they had the wrong impression from the outset. Today, both of their families are involved daylong in settling their marital disputes.

This is what happens when such matters are not discussed ahead of time.

THE BOY AND GIRL MUST TALK AT LENGTH (Cont)

c) The boy and girl should also talk about their likes and dislikes. Firstly, they should talk about their role in Ananda Marga and their devotional link with Guru. If one is very involved in Ananda Marga and is attracted to sadhana and the other is from a margii family but has zero interest in Ananda Marga, then that marriage is not going to work. So the boy and girl must sincerely talk about their social and spiritual commitment to Ananda Marga ideals and Baba.

I know one margii family where the husband is somewhat dogmatic but the spouse wishes to sincerely practice Ananda Marga teachings. The husband attends Ananda Marga programs as well as other dogmatic religious gatherings and he tries to force his spouse to come to those as well. But she does not like to attend local religious events. This has become a source of tension and strife.

There are some margii marriages where the husband is very sincere in 16 Pts and other do’s and don’ts, but the spouse has other interests and ways of living. So she raised the children in her own way, different from Ananda Marga. In result, the husband has become a stranger in his own house. Sometimes he wishes to sing kiirtan out loud, but with fear he does not do. He wants a home based on Ananda Marga socio-cum-spiritual ideals, but something else is going on. If any margii visits, then the spouse is not at all happy.

d) Next the young man and young lady should talk about their own personal likes and dislikes related with everyday life – everything: music, sports, literature, food, movies, friendships, cars, exercise, reading, college or university studies, habits etc. They should get a full picture of one another.

e) As far as possible, the boy and girl should get a clear cut vision of each other’s mental outlook. Without that, they definitely should not marry.

Namaskar,
in Him,
Vikram

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.
*******************************
In Ananda Marga Guru Puja is one Lesson

“Question: What is pratyáhára?”

“Answer: Pratyáhára is derived: prati – á – hr + ghaiṋ. The word áhára literally means “assimilating” or “taking something within”. As a yogic practice, pratyáhára means “withdrawal of the mind from external objectivity and goading the withdrawn mind toward Parama Puruśa”. (Yoga Psychology, Questions and Answers on Meditation)

“You must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object.” (Subhasita Samgraha – 3, Vibration, Form and Colour)

Note: In Astaunga Yoga, there are 8 limbs – one of which is pratyahara. We practice that as Guru puja as part of our regular sadhana routine. Guru puja is very important. After sadhana, one should always do Guru puja, and Guru puja can also be done on its own. After all, it is a lesson. By this way, one’s attachment for mundane things slowly fades away. It is a perfect science. If, after practicing Guru puja, one is unable to get rid of their worldly attachments and / or a particular mental weakness, then best is to consult an acarya. In Senior Acarya Diary, Baba has given a detailed science and method for practicing Guru puja. One should learn how to do this from any acarya, one on one.
*******************************

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To: AM-GLOBAL
Date: Tue, 22 Jan 2012 21:58:03 -0000
From: NJK Majumdar
Subject: We Should Not Overlook the Conduct of Wts

Baba

== WE SHOULD NOT OVERLOOK THE CONDUCT OF WTS ==

Namaskar,
By Baba’s grace – over the years in Ananda Marga – I have had innumerable opportunities to travel around with our various Dadas. And while that was usually quite inspiring for me, I also did get a first-hand view how some of our Dadas have taken to “following” 16 Points.

The purpose of this letter is to help those Wts (dadas and didis) follow Baba’s conduct rules and become ideal. Only then will they have the moral force to guide others and lead society. It is not possible to lead when they themselves do not do. So here the aim is to create circumstances whereby such wts mend their ways. With this motive I write.

Let me also recognise that there are many right-minded Wts adhering to Baba’s guidelines on points of food and overall conduct.

BABA’S KEY GUIDELINE AND STRICT WARNING

“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (1)

“Sádhaná is not possible without such a moral ideation. Sádhaná devoid of morality will divert people again towards material enjoyments and at any moment they may use their mental power, acquired with much hardship, to quench their thirst for meagre physical objects. There are many who have fallen from the path of yoga or tantra sádhaná and are spending their days in disrepute and infamy. Whatever little progress they achieved through forcible control of their instincts, was lost in a moment’s error in pursuit of mundane pleasures. It must, therefore, be emphasized that even before beginning sádhaná, one must follow moral principles strictly. Those who do not follow these principles should not follow the path of Sádhaná; otherwise they will bring about their own harm and that of others.” (2)

“Acárańát pát́hayati yah sah ácáryah – “One who teaches through one’s conduct is an ácárya.” If you cannot learn anything from the conduct and behaviour of a certain person, why should you accept that person as an ácárya/á? …Take silent action against the offending ácárya/á. And what will be the nature of this silent action? You will disavow the person as an ácárya/á; you will not accept the person as an ácárya/á. I [[vest]] this authority in you. I will never seek any explanation from you as to why you have disavowed the person. Human beings will win honour if they exhibit exemplary conduct.” (3)

BABA WAS-IS WATCHING EVERYBODY

While running the organisation, Baba was extremely strict that everyone in Ananda Marga properly follow 16 points and yama and niyama. He was expressing sentient anger (see note 2) and pointing out everyone about this. If anyone knowingly or unknowingly ate onions, garlic, or any tamasik item, then Baba would strongly rebuke and point out that dada.

This had one marvelous benefit: It taught us the devotional practice that He knows everything and that He is always watching us. And that is the basic essence of second lesson: “To live one’s life thinking that Baba is with me watching my each and every action.” That is the cream of second lesson and by this way one cannot do anything wrong.

And if anyone temporarily forgot this fact – and would indulge in some misdeed – then Baba would remind them that He sees everything by lovingly scolding them in front of all. By this way, everyone – especially Dadas – would be careful to follow 16 Points.

DEGENERATION AFTER 1990

But after 1990, a few forget this divine fact that Baba is always watching. So for their own convenience they would do what they like. Because there was no such reporting nor dharma samiiksa to remind them that Baba is watching. Rather they just thought that Baba is gone. Such was their degeneration of mind, unfortunately.

And in that way, some Dadas become lax on sentient food rules while they are traveling; they eat prepared food and end up eating onions and garlic etc. They think, “No one is watching; and nobody sees what I am doing. So I can do as I wish.” But this is not the proper way.

BOYFRIEND AND GIRLFRIEND

Although there are many good Wts and that is why Ananda Marga is still continuing, but, unfortunately, some of our Dadas have adopted the faulty outlook that nobody is watching etc. In that way they skip their fasting, overlook their sadhana lessons, and in some rare cases indulge in actual illicit physical relations, but in many cases they have phone relations as boyfriend and girlfriend.

How does this work? Well, at any free moment when they are alone during the day and deep, deep into the night (1am, 2am, or 3am), they spend hours upon hours communicating with their opposite sex friend. During the day, if they are in meetings, then they will sneak away to a private spot to call their special opposite sex friend for some romantic talk & gossip. All their interaction happens by phone (talking and texting). Many of our wholetime workers are doing like this: Dadas with Didis, and Didis with Dadas. During those sessions, they are not reviewing organisational policies nor evaluating social service projects etc. In Ananda Marga, projects are separated by gender. So those wts are just gossiping like boyfriend and girlfriend, but it is non-physical. Mentally and emotionally they are engrossed.

This type of affair happens in certain social situations where two people are unable to openly go close to one another – lest it result in scandal or being stigmatized. So they attempt to satisfy themselves from a distance. Sadly, many Wts are indulged in this way.

Regarding all of the above, always it starts small – with a small infraction – and they rationalise that wrong action and gradually that negative deed multiplies into a bigger and bigger problem. Until one is extremely degenerated – inside and out, unfortunately.

We should not forget that there are many good Wts who follow all the conduct rules.

WHAT IS THE SOLUTION

The only way to avoid this downturn is to cultivate the devotional practice that, “Baba is always with me and watching me.” Then one will always abide the the rules and regulations of dharma and not fall into the quagmire of sin and degeneration.

BABA’S WARNING ABOUT TAKING TA’MASIK FOOD

Here Baba warns us of the harmful effects of eating ta’masik food. So Dada and others should give up their negative ways because Baba does not approve of eating onions or garlic and then befooling oneself by saying guru mantra. That is not the standard method.

So here is Baba’s warning about the ingesting ta’masik foods:

“Avadhuta shall take strictly sattvika diet.” (32 Rules for Avadhuta, Pt # 27) (4)

“Take only sáttvika (sentient) food. (5)

“Cells generally grow out of light, air, water and the food we eat. The nature of food and drink has its effect upon the cells, and consequently also influences the human mind. Obviously each and every sa’dhaka, or spiritual aspirant, should be very cautious in selecting food. Suppose a person takes ta’masika, or static, food. The result will be that after a certain period, static cells will grow and exercise a static influence on the aspirant’s mind. Human beings must select sa’ttvika, or sentient… This will lead to the birth of sentient cells, which in turn will produce a love for spiritual practice and help in attaining psychic equilibrium and equipoise, leading to immense spiritual elevation.” (6)

“Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.
“Mutative food: Food which is good for the body and may or may not be good for the mind, but certainly not harmful for the mind, is mutative.”
“Static food: Food which is harmful for the mind and may or may not be good for the body is static. Onion, garlic, wine, stale and rotten food, meat of large animals such as cows and buffaloes, fish, eggs, etc., are static.” (7)

“For the avadhútas and avadhútikás of Ananda Marga there is only one kind of food, sáttvika food.” (8)

““Cakśuńá Samvaro Sádhu” O spiritual aspirant! O Bhikśu! O monk! O devotee!…“Sádhu Jibháya Saḿvaro.” You should have control over your taste…If you want emancipation, if you want liberation from worldly fetters, you must have all-round restraint.” (9)

“Pramitáhárah: to maintain the physical body, you require physical food, air, water, light. But physical food is not simply for the physical body. It has got its effect on the spiritual body. The cells of your physical body are created from the cells that you receive from your physical food, and your psychic body is also influenced by these cells. So while taking food, you should be very careful. You should always try to take sentient food.” (10)

“Human beings should be sentient in food habits, mind and intellect.” (11)

As margiis we should be vigilant to watching over the conduct of wts.

SPECIAL REMEMBRANCE

Here I close with Baba’s special guideline: One should always think that He is with you and watching you, then you will always be strict adherents of 16 Points and progress on the spiritual path.

Baba says, “The idea, the spirit or the secret to develop devotional cult is to think, while doing anything, while doing any mundane duty or doing any spiritual practice – you should always remember that He is Subject, He is seeing what you are doing. He is hearing what you are thinking. You cannot do anything secretly. He is always with you.”
“This idea has got one advantage and one disadvantage. The disadvantage is that you cannot even think secretly. All your thoughts are tape-recorded by Him. You cannot think secretly. And the advantage is that you are never alone; He is always with you. You are never helpless, you are never shelterless, you are never weak, you are the strongest personality of the universe, because the Supreme Entity is always with you.” (12)

Namaskar,
in Him,
Nagendra

Note 1: ONION AND GARLIC “PURIFIED” BY GURU MANTRA

In particular, on one occasion I traveled with a dada across Uttar Pradesh and I saw that he has one very special type of practice. On his longer train & bus journeys he fails to bring sufficient food with him so he often purchases food along the way. But fruit alone does not satisfy him so he often buys cooked vegetable dishes while traveling. I saw him – and many others told me that he does this when traveling. Always he purchases cooked vegetables (subjii) and flat bread (roti) to satisfy his hunger.

And while I certainly do not like to see any Dada go hungry, it also has to be noted that all these cooked vegetable items from the various stalls are laced and filled with onion and garlic. That onion and garlic has been fried and boiled into the dish such that all the food is completely saturated with those ta’masik spices – and then there are also some whole pieces of onion and garlic still floating around the dish. But those are mostly “lifeless” as already all their ta’masik essence has been squeezed out of them and spread throughout the dish.

Anyway, please excuse me for saying so, but Dadaji would eat this type of cooked vegetable filled with onion and garlic on his train & bus journeys. This I have personally seen – as have so many other margiis. Many of us have witnessed this Dada do like this.

Even then there is more to tell.

Because Dadaji’s “special” way of treating the matter was to pick up one of those lifeless pieces of onion or garlic, toss it aside, then say guru mantra, and then eat those vegetables – those very same vegetables that had been cooked & saturated in those onions and garlic for hours and hours.

Unfortunately, such are the eating habits of certain Dadas during their lengthy train & bus journeys. In particular this Dadaji thinks that he is escaping all the ta’masik effects of the onion and garlic by taking guru mantra. But, if we use our rational mind, we know that this is not the case. This is not the system: i.e. eating ta’masik items like onion and garlic and then saying guru mantra as if everything is all perfect. I do not think this is how Baba wants to “follow” sentient food rules.

Note 2: SA’TTVIKA KRODHA

Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba – Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.

Note 3: RELATED POSTING

http://am-global-01.blogspot.com/2012/12/baba-story-eating-sweets-is-not-good.html

Note 4: REFERENCES

1. A’nanda Va’nii #13
2. Guide to Human Conduct, Introduction
3. Ánanda Vacanámrtam Part 23, Silent Action
4. 32 Rules for Avadhuta, Pt # 27
5. Caryacarya -2, Sixteen points, pt #7
6. Yoga Psychology, ‘Food, Cells, & Mental Development’
7. Yoga Psychology, ‘Food, Cells, & Mental Development’
8. Caryacarya – 3, Procedure for Eating
9. Ananda Vacanamrtam – 7, An Exemplary Life
10. Ananda Vacanamrtam – 14, Seven Secrets
11. Yoga Psychology, Bio-Psychology
12. Ananda Vacanamrtam – 12

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Date: Sat, 05 Jan 2013 20:47:03
To: am-global@earthlink.net
Subject: Who Can Teach
From: Smita4466@Versanet…>

Baba

== WHO CAN TEACH ==

Namaskar,
In the various religions, only select leaders are authorised to teach and preach their edicts and codes. One must be a mullah, or priest, or reverend, or rabi, or minister, or cleric, or pundit, or some other religious official. There is no scope for the common people to openly teach others. One must be a recognised or appointed delegate of that religion.

WHO CAN TEACH AND WHO CANNOT TEACH

Unfortunately, one Dada who was born into such a tradition tried to be bring this same faulty notion into Ananda Marga.

Some in our unit were involved in teaching others about Ananda Marga, when that Dada intervened and stated that we should not do this as we were “not qualified”.

We were stunned to hear this and thought about what to do. We then consulted with one very senior acarya and this letter reflects their response. For those more prone towards philosophical dialog, here are the essential questions:

1. Should we start teaching others about Ananda Marga only when we get moksa, i.e. perfection?

2. Should we wait until we have been on the path 10 years before teaching others; or should we wait until we become a wholetimer before guiding others?

3. When can a general margii start teaching others about Ananda Marga? When should a margii begin preaching the gospel of Ananda Marga ideology?

Again, here it is not that anyone wants to be a “great” Ananda Margii and give high-sounding talks to big audiences. That is not the spirit of this inquiry. Merely with our own inner heart feeling, a few of us were quietly sitting and talking to others about Ananda Marga when that Dada came over and told us not to do like that.

WHAT ONE SHOULD TEACH

Only after consulting with a senior acarya, did everything become clear. Here are the key points raised:

The bottom line is that it is the duty of each and every Ananda Margii to start teaching others about Ananda Marga immediately. Even the day a person is initiated they can, nay must, start doing pracara with others.

Here is the support from Baba’s teachings:

(A) SIXTEEN POINTS: It is the duty of every Ananda Margii to follow 16 Points and embedded within 16 Points is service or seva. As we all know there are 4 types of seva in Ananda Marga: shudrocita seva, ksatriyocita seva, vaeshyocita seva, and viprocita seva. And Baba guides us that we, i.e. all margiis, are to perform all four types of seva, including viprocita seva, which includes preaching the ideals of Ananda Marga.

Baba says, “We can give joy to Parama Puruśa by serving His creations – human beings, animals and plants – and this service will be the best application of neo-humanism. This service can be done in four ways – viprocita sevá (intellectual service), kśatriyocita sevá (service of courage), vaeshyocita sevá (economic service) and shudrocita sevá (manual service). None of these is inferior: we cannot ignore any one of them. People should render service according to their capacity. Those who like intellectual service, can do that; those who like manual service, can do so. But it will be best if all the four types are performed.” (17 May 1982, Calcutta)

In His above directive, Baba clearly tells that everyone – new and senior margiis alike – are to engage in all kinds of seva including teaching others about Ananda Marga philosophy and lifestyle. Everyone must do this according to their capacity.

That means even a newly initiated margii can and should teach the general public about kiirtan, or yama and niyama etc. To the degree one is properly aware about Baba’s teachings is the degree to which they should teach others. Then they will be performing seva and following 16 Points. That is Baba’s mandate.

(B) THE ANANDA MARGA MISSION: Self-realisation & selfless service – concerns each and every Ananda Margii.

Baba says, “Átmamokśárthaḿ jagaddhitáya ca – “Whatever one is to do one is to do for átmamokśa – for his own liberation – and for the elevation of the entire world, elevation of the entire human society.” One is to do both these things” (Ananda Vacanamrtam-30)

Thus, here again Baba is directing each and every person in the Marga to perform service – i.e. helping to care for and elevate all beings. Upon entering into Ananda Marga, everyone must do this from day 1. Baba does not say that one should do sadhana for ten years – or after getting perfection, i.e. moksa – then one should start doing service. It is not like that.

Rather from the very beginning every margii is to do sadhana and perform service by preaching the ideals of dharma to others. So here again Baba is mandating that every Ananda Margii must do AM pracara and explain the tenets of Ananda Marga to others.

(C) IN ORDER TO GET MUKTI: In our Supreme Command too Baba tells each and every Ananda Margii to teach others about dharma and inspire them onto the path of spirituality.

“…It is the bounden duty of every Ananda Margii to endeavor to bring all to the path of bliss. Verily is this a part and parcel of sadhana, to lead others along the path of righteousness.” (Supreme Command)

Thus, by Baba’s teaching in the Supreme Command, it is clear that all margiis – young or old, male or female etc – must embark on teaching others about Ananda Marga ideals.

ALL MUST PREACH THE GOSPEL OF ANANDA MARGA

Through His mandates of Sixteen Points, by His mission statement (Átmamokśárthaḿ jagaddhitáya ca), and by the Supreme Command, it is quite clear that every Ananda Margii should teach others about Ananda Marga ideals from the very beginning. To delay this is to go against Guru’s teachings. No one should have any complex about this nor should this point be shrouded in confusion. All – I repeat all – are to teach others about the principles of Ananda Marga.

IGNORANT ACARYAS:

NO DADA CAN BAR YOU FROM TEACHING

Thus, if you or anyone in your unit is sincerely teaching others about Ananda Marga philosophy and a Dada tells you that you are “too new”, or “not senior enough”, or “not smart enough” etc, then just inform that Wt that Baba’s guideline is that, “I must perform all 4 sevas each and every day and that includes teaching others about Ananda Marga ideology, according to the level of my own knowledge base.”

So no Dada can give any lame excuse and prohibit any margii – new or old – from guiding others on spiritual life and Ananda Marga ideals.

Actually, it is the dogmatic religions that preach how lay / family people cannot teach the tenets. In Christianity only the priest can do; in Islam, only the mullah can do; and in Hinduism only the pundits can do. They are the only ones to preach the gospel of their religion – not the common people. So Ananda Marga is unique. Baba says that all can and should do.

Unfortunately some ignorant Wts want to introduce religious dogmas into our Ananda Marga society by stating that only the priest class can guide others. They just want to “copy & paste” such dogmas into our Ananda Marga.

But we must remember such dogmas are hellish.

Baba says, “These [common] people were deprived of the right to study the Vedas. The Antyaja Shúdras, if they even heard the Vedic chants, or the controlling Vedic mantra aum, or the “Savitr Rk” mantra, would be committing a great sin and molten lead would be poured into their ears so that their hearing would be destroyed forever. Nor were women, however educated, allowed to hear such sacred chants.” (Namah Shivaya Shantaya, Disc: 5)

HOW “DON’T TEACH” DOGMA STARTED

Indeed in those days of old, what to speak of not allowing the common people to preach the philosophy, they would not even allow the common people to learn it. If general citizens came in contact with those teachings they would be tortured and shunned – i.e. scarred for life. That was the way those dogmatic religions operated – and still today that is their modus operendi. They feel that mantras or prayers can only be solemnized when they are recited by priests etc. According to bhagavad dharma, there is no 3rd person between the devotee and God, but in such religions, the priest / mullah etc is the so-called intermediary. Here the point is that in the dogmatic religions, only the priest is able pass on religious knowledge, not anyone else.

Tragically, now some Dadas are leaning in this direction and not allowing margiis to teach the philosophy to others. We have to oppose such Dadas. When any Dada is forbidding a margii to propagate the gospel of Ananda Marga or neo-humanism, we should alarm everyone about that Dada and unmask their name and address.

THE SCENE AT DHARMACAKRA

In dharmacakra, many think that after meditation then only a wt should stand up and explain Baba’s teachings and Ananda Marga books. It happens that even a wt not familiar with a topic will speak about it anyway; yet, there may be a margii present in the room who knows far more on that subject. But the margii is overlooked because some think that only those in WT dress should speak to Baba’s teachings. A few dadas feel that this is their due honour: Since they have the dress then only they can speak in public. This dogma has been brought into Ananda Marga from the various religions.

Who does not know that in the black pages of history before the invention of the printing press, the bible was not allowed to be copied and given to anyone. The common people did not have access to it at all. Finally, when the printing press came along the pope did not permit the bible to be printed and distributed. This went on for some time. And still today the Koran (Quran) cannot be translated. It can only appear in Arabic. Those who want to know about it must consult a mullah. This is the way they keep their dogma in tact. Similarly, in Ananda Marga, some think that our scriptures should only be read by acaryas. This is the dogma they want to impose.

Ananda Marga is extremely different from the dogmatic religions. Baba has blessed us with a revolutionary approach where all have the moral duty to preach and teach the tenets of Ananda Marga.

Unfortunately, some Dadas puffed up with vanity feel that only they should talk about dharma. They want everyone to listen to them. That is what their ego tells them. So they feel threatened if a margii sincerely engages in talks about Ananda Marga philosophy with others.

But again, Baba’s mandate is clear and pointed: Every initiated person in Ananda Marga must preach and teach others about our AM way of life.

WHAT ONE SHOULD NOT TEACH

Now that it is clear that it is the duty of every Ananda Margii to perform service and teach others about the philosophy and ideals of Ananda Marga, there are a few easy points to keep in mind.

1) One must not teach others about the lessons of sadhana unless one is a tattvika, or acarya etc.

2) One should not teach aspects of Baba’s teachings that they themselves are not adequately familiar with. If one does this then two negative results will arise. Firstly, one will spread faulty explanations and confuse others; and secondly, the person you are trying to teach will lose faith in you.

3) Certainly though, each and every Ananda Margii knows something about Ananda Mara ideals. It may be even the most basic of principles or something complex; regardless, what you know you should teach those ideas to others. That is how society grows.

So it is important to educate oneself about Ananda Marga ideals and consult Baba’s discourses by reading Ananda Marga books. And side by side one should practice.

Indeed, every Ananda Margii should be eager and ready to preach Baba’s gospel to any and all who are interested. And even if they are not interested, we should try and inspire them.

Margiis can teach our kiirtan mantra to anyone. We can teach them to sing internally or externally.

DESIRING PRAISE ETC IS ANTI-LIBERATION

Here is another dynamic to be aware of when preaching Ananda Marga ideals.

Some sincere margiis start doing pracara and mistakenly think that because they are doing dharmic work then people should appreciate them. This goes against our main spiritual ethic and the outcome is disastrous. If a person just thinks about their own self and their own quality, then their mind becomes smaller and smaller. In that case, the goal is not Parama Purusa, but their own unit self. This is the absolute wrong way to proceed – it is the path of degeneration.

Another distinct drawback is that if people are not appreciating you, then you feel there is no point in doing the work and you may drop it entirely. Furthermore, if anyone criticises you then you will feel crushed and dejected, whether or not that criticism is valid or not.

Plus, some opportunists might praise you to the sky in order to exploit you and get you to attend to their agenda. These are the pitfalls of getting caught up in praise and censure.

The best is for every sadhaka to serve other and propagate AM ideals, thinking that they are doing everything for Parama Purusa – to please Him.

Then if someone opposes or praises you it does not matter. Your mind will remain balanced and you will not veer from your course. Why? Because you are doing to serve Parama Purusa, not to garner praise etc. Here the whole idea is that one should not be a slave of praise or censure. Then one cannot fulfill their duty on this earth.

Those who do pracara dharma with idea that they are serving Parama Purusa never get frustrated by others’ negative comments. That is the expression of real devotion. And such persons do not anticipate that others should praise them because they are doing a great job.

Whenever a person believes in their heart that it is their duty to do a particular task then they do not expect that people should praise them. For example, when a mother is caring for her very small infant, then that mother does not care if the neighbor praises her or not.

Similarly, a good sadhaka will preach the gospel of Ananda Marga without any expectation of praise and without any concern for censure. One will fulfill this blessed duty to please Parama Purusa.

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

Baba says, “Regarding those who are likely to create obstacles in your path – let them do so. You should remember that those who are the actual pioneers, the real vanguard of the society, are always a microscopic minority, but it is they who are destined to be victorious. Those who once opposed, or are now opposing or will oppose in the future, will in the future admit: “Yes, we are now driving our vehicle safely and comfortably along the very path which that vanguard once opened by clearing the jungle.” This means that those who cleared the obstacles in the beginning will later be recognized as pioneers. The funny thing is this, that people do not give recognition at the time it is due. This is the natural law. And at the same time you should also remember this simple truth: that in a jungle the number of tigers and lions is always few; the jackals far outnumber them. Yet in the jungle the tigers and lions reign supreme, not the jackals. The jackals are sure to howl, that is their nature; but the tigers and lions will not be frightened.” (Ananda Vacanamrtam-6)

Namaskar,
at lotus feet of the Divine Entity,
Smita

Note 1: IMPORTANT PROVERB

One should never forget that human life evolves gradually from animal life in the cosmic cycle of brahmacakra. Human beings were animals in the past and those propensities are still dominant in many of our fellow human beings. For this reason some people feel the need to oppose good work. If we all keep this in mind then one will not get affected when others are opposing your righteous deeds.

Always remember this proverb: No good deed goes unpunished. The sense is that certain notorious people want to abuse you because their own prestige is at stake. But pay no mind to them, go on propagating the ideals of dharma, always singing Baba’s name.

PRABHAT SAMGIITA

“Tumi ga’n go ka’ha’r tare badhir kare rekhe dhara’re…” (P.S. 1972)

Purport:

Baba, in this cosmic play of Yours, You go on singing Your divine songs to attract devotees. Even then I do not know for whom You are singing. Baba, Your divine songs are pervading throughout this entire vast cosmos; Your songs are permeating each and every loka. Baba, nothing else is audible except Your divine song. O’ Baba, by Your melodious call You have made everyone deaf. Baba, You come and go; and You smile and lovingly look upon one and all with Your infinite compassion. But unfortunately nobody can see You.

Baba, because of Your songs, the whole world is melodic. With Your tune, rhythm, & melody, You saturate this entire universe with divine nectar. Everyone is immersed in Your music. Baba, when You come close then You shower Your grace abundantly. In spite of that it is impossible for me to become one with You – because of my own faults & shortcomings.

Baba, You are completely captivating: Your coming and going in dhyana, Your sweet smile, and Your charming look – all this deeply touches my heart. Baba, You are most attractive. O’ Parama Purusa You are the universal mind (Vishvama’nas); You destroy and wipe away all cimmerian darkness and staticity; and You shower Your divine effulgence. Baba, You lovingly hold each and every atom and molecule in Your heart. Baba, everything resides within You.

Baba, with Your divine song You have captivated this entire universe. It is Your causeless grace…

Note: Parama Purusa attracts devotees in various ways – such as through the song of His divine flute, His Cosmic Grace and Sweet Charm. And that is what has been expressed in the above song.

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From: “Manoranjan Deva”
To: am-global@earthlink.net
Date: 03 Jan 2013 19:13:56 -0000
Subject: So Important, But Still Some Oblivious

Baba

== SO IMPORTANT, BUT STILL SOME OBLIVIOUS ==

Namaskar,
Here we are talking about Prabhat Samgiita and which songs are best for Ananda Margiis to sing – from a purely devotional perspective.

Nowadays, in their innocence, a few are singing songs which go against the devotional feeling of Ananda Marga. We should therefore take a deeper look at the matter.

ALL HAVE DEVOTION

As we know, Baba has explained that every human being in this cosmos has devotion; not only that, but even developed animals have devotion. Undeveloped animals have devotion too, but it is in latent form. So even developed animals have their animal devotion and desire to be great. When they see something or someone bigger and stronger than they are, then they stop and look with awe at that entity. That means they accept that entity as greater than themselves. Reverence towards someone great is their devotion. You can visibly see this in all kinds of tamed animals. That is the main reason why intelligent animals have accepted human beings as their masters and have taken shelter under human care and direction. For them, their master is everything. They have devotion toward their master – just as intelligent human beings have devotion for Parama Purusa.

Actually, those animals do not know that there is someone greater than their human master – they do not know there is Parama Purusa. The moment they know about Parama Purusa they will salute Him and develop loyalty and surrender to the Divine Entity.

Similarly, every human being also has devotion and an innate longing to become great. Plus, everyone has the very sincere desire to satisfy that longing. Unfortunately, along the way, some get caught up in undesirable activities.

For instance, take the case of Hindus sacrificing goats to the gods. They do this as a sincere expression of their devotion. Though we know that this is just a dogmatic ritual that will not get them any closer to God. Rather, their harmful ways lead them in the opposite direction. Even then, these worshipers think that their practice of sacrificing goats is good and will allow them to reach God. So they are sincere, but misguided.

Such static rituals and traditional forms of worship are present in all the dogmatic religions.

Thus, even though all have devotion, vivek, and knowledge are needed to express that devotion in a proper way.

RELATING THIS WITH ANANDA MARGA AND PRABHAT SAMGIITA

Now let’s see how these above ideas relate with our devotional life and Prabhat Samgiita.

PRABHAT SAMGIITA IS FOR ALL

First off, we have to remember that Baba has given His teachings not just for Ananda Margiis, but for the entire humanity. For instance: Soon the whole world will be following the ways of Prout, whether they be margii or not. Likewise, Baba’s remedies in Yogic Treatments are for everyone; and, His various grammar books are to be studied in all schools around the globe. In the same way, Baba has graciously given His Prabhat Samgiita collection for the whole humanity – not just to the relatively small number of people who are Ananda Margiis.

Here then comes the crux of the matter.

Those Prabhat Samgiita composition that state, “O’ Lord Krsna, please come in my heart.” Then that song is for those bhaktas whose Ista is Lord Krsna.

And those songs which say, “O’ Prabhu, please come in my heart, come in my mind”, then that song is for Ananda Margiis. Why? Because here Prabhu means Lord and that can easily be goaded to Ista (i.e. nearest and dearest One), Lord Shrii Shrii Anandamurtiji. Side by side, those followers of Lord Shiva and Lord Krsna can also use this song in their own way.

So Baba has graciously given His Prabhat Samgiita collection for all kinds of devotees – His divine compositions are for all. As Ananda Margiis, we should sing only those songs which goad the mind toward Baba, not any other divine entity. In our devotional life, we should only sing those songs that address Lord Shrii Shrii Anandamurti ji, i.e. Baba.

Certainly we may learn the songs about Lord Shiva and Lord Krsna; by that way we can best introduce non-margiis to those compositions. But we will not use those songs in our own devotional practices and programs.

THE POINT OF ISTA

Here the critical point is Ista. For Ananda Margiis, the Ista is not Lord Shiva or Lord Krsna. Although Lord Shiva, Lord Krsna, and Baba are all the same, in theory. The same Divine Entity came three different times, in three different forms, with three different names. But for Ananda Margiis, Ista is not three, but rather one. Only Baba Lord Shrii Shrii Anandamurtiji is the Ista. So we must not chant, “O Lord Krsna, please come in my heart.” That is not beneficial – that is against point #10 of Sixteen Points: Non-compromising strictness and faith regarding the sanctity of Ista.

Even then, some may naively wonder, “What is wrong if I sing those songs about Lord Shiva and Lord Krsna. I call out to all three Taraka Brahmas because if one fails to respond then at least one of the other two will do something and solve my problem.” But unfortunately that method does not work. About this dilemma, please read the story about the sick father in note 1 after the signature.

SINCERITY ALONE IS NOT ENOUGH

Those who worship idols do not know that they will one day become idols; they will not become one with Parama Purusa. So although they are involved in worship, but that style of worship is the wrong approach and they are going to be crudified. They will not be benefitted, rather degraded.

Baba says, “The mind is extroverted by idol worship and is attracted towards finite objects. If the mental force is directed towards finite and crude objects, then the person is ultimately converted into crudeness.” (Subhasita Samgraha – 1)

So here the key point is that sincerity alone is not enough. Those idol worshipers are very sincere in their devotion to their chosen deity. But the outcome of their practice is not good; they will degenerate and become one with the stone, bronze, copper, clay, wood etc, whatever their chosen idol is made of. So no practitioner can stand on sincerity alone; the path must also be proper.

Similarly, in Ananda Marga, Baba has given 16 points; and as noted above, one point is Ista. Ananda Margiis must be strict in Ista. In the practical realm that means: Although there are countless names of Parama Purusa, but for devotees and disciples of Lord Shrii Shrii Anandamurtiji, the Ista is Baba, not Lord Krsna, not Lord Shiva, not goddess Durga, not Gaunga nor various other deities. There is none other important entity besides Baba.

Here is Baba’s key and colorful teaching 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.” (11 April 1979, Kolkata)

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 that focus on Baba, Lord Shrii Shrii Anandamurtiji.

ONE-POINTED DEVOTION

If one oblivious 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.

Sadguru says, “According to spiritual science the samádhi attained when the entire mind is pin-pointed.” (Subháśita Saḿgraha Part 21, Liberation of the Devotee)

MUST LINK WITH ONE DIVINE ENTITY – NOT MANY

Think in this way: One small child calls its mother with the name “mom”. With that appellation, with that word, the mother and child are linked. When the child calls out “mom”, then that mother comes rushing and helps the child.

Now let’s say the mother’s legal or professional name is Radhika Devii, or Betty Thompson, or Maria Theresa Garcia. Then if that same child starts calling Radhika, Radhika, Radhika, or Betty, Betty, Betty, or Maria, Maria, Maria, then neither the child nor the mother will feel linked. Neither one will appreciate this.

This simple analogy anyone can understand. Try it in your own life with your own mother, close family member, intimate friend, or companion. Experiment with not using that special appellation or nickname that you have for them and address them by their public, legal name. You will find that the effect and vibration is vastly different as it adversely affects the intimacy and closeness of the relation.

The relationship with Ista works in the same way. Devotees and the Lord have a special relation and connection with one name not many. Devotees and God have a very intimate relation – there is only one name by which to address the Lord. Ista is one not two, and not many.

For Ananda Margiis, the Ista (i.e. nearest and dearest One) is Baba. So one must not focus on Lord Shiva or Lord Krsna during devotional practices. That will bifurcate the mind and dilute the devotional approach. In numerous discourses, Baba Himself says the name of Ista is one, not multiple. In Ananda Marga, Baba alone is the Ista. It is His glory one should sing and His name and form should be meditated upon.

STORY OF GREAT DEVOTEE HANUMAN

Here is a very significant story about the mythological bhakta – Hanuman.

“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.” (Ananda Marga Way of Life – 11)

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 others 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 Krsna 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 Krsna, and another part to Lord Shiva, 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. 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 others. 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 point – and the pointed mandate to follow.

IMPORTANT GUIDELINE

Remember, this is a very important spiritual guideline. If you follow this you get everything and if you do not follow it you will not get anything in the realm of spirituality.

Namaskar,
In Him alone,
Manoranjan

Note 1: 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 the 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.

PRABHATA SAMGIITA

“Tumi utta’l sindhute na’co, utta’l sindhute na’co…” (1182)

Purport:

Baba, You are expressing Yourself as the dance of the high tide of the roaring ocean. You have taken the form of the ocean waves. O’ my dearmost
Baba, in this condition it is impossible to hold You. It is very difficult to get close to You. Baba, now everybody wants You; but You are not easy to get. People run quickly towards You with the desire to get You. But, shaken with the fear, they return back because Your vibration is ferocious and rough like the high tide of the turbulent ocean. Baba, only when You really want to be held can it be done – otherwise not.

O’ my Lord, when I was searching You externally in this material world then I was studying the shastras, and I was listening to discourses given by various scholars, and I was running from one holy land to another. Any place where people claimed You were, there I went – externally searching for You. But by all these methods I could not get You in my heart; I could not realise You as my own, as my very close.

Baba, in the end, You have graciously made me understand that You are hiding in the inner recesses of my heart – in a very sweet and intimate way. O’ Divine Entity, You have taught me that only by searching You within could I make You my own. In this way, You have blessed me. O’ my dearmost Parama Purusa Baba, You are ever-gracious…

END NOTE FOR PRABHATA SAMGIITA 1182:

In the above song, through the symbolism of the ‘high tide’, Baba is expressing that at the time of Dharma Samiiksa, or Personal Contact, or in reporting, then many people – margiis and Wts – wanted to go close to Him. But at the same time they thought that it is too dangerous because Baba is scolding and abusing everyone too much. Baba is Love Personified and He does everything for your welfare, even then some were scared. With that fear and anxiety many persons did not want to be in His close physical proximity. So that is one sense of the meaning of ‘high tide’. And of course now every Ananda Margii understands that the only way to have Baba in a close and intimate way is through meditation, in one’s dhya’na.

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Date: Sun, 23 Dec 2012 20:25:54 -0000
To: AM-GLOBAL
From: Pradiip…..@yahoo.com
Subject: To Become Healthy, Know This

Baba

== TO BECOME HEALTHY, KNOW THIS ==

Namaskar,
When Taraka Brahma advents on this earth, then He fulfills all the needs of human beings in every arena of life. He gives everything in all the realms: Social, economic, physical, psychic, spiritual, health, emotional, individual, and collective etc.

On the point of hygiene and health, Baba has given 16 Points for one’s all-round welfare. For certain diseases He has given various dances like tandava and kaoshikii etc, and He has given asanas in Caryacarya – 3.

He has addressed numerous other diseases and ailments in His “Yogic Treatments” book. Although that book is very small but it is very concentrated and full of invaluable guidelines and recommendations.

It will take hundreds of years for modern medical science to research and understand all those points.

Although people regard present day medical science as being very advanced, it is not as advanced as the guidelines given in Baba’s Yogic Treatments book.

MODERN MEDICAL SCIENCE

NOT AS ADVANCED AS YOGIC TREATMENTS

As advanced as people think modern, western medicine to be, actually it has many flaws. As a practice, patients are not fully cured but rather put on lifelong medication; treatments are generally superficial in nature as they fail to address the root cause; and the side-effects of their prescribed medicines are horrifying, often causing more harm than the original problem.

In addition, modern medical science does not believe in fasting without water, or the control of semen, or a strictly sattvika diet, or regular clearing of the bowels . Nor does it fully explore how diseases get developed, or what things are good for the human body.

For all these reasons, western medicine strays far from the kernels of truth given in Yogic Treatments.

Let’s explore a few examples:

(a) Asthma: Western doctors believe that asthma is a disease of the lungs and bronchial tubes; however, that is merely an off-shoot or secondary presentation. According to Yogic Treatments, the root cause of the problem is in the stomach. That is why it is recommended that patients should take their last meal of the day prior to sunset and certainly by the early evening hours.

Yogic Treatments says, “It is better for them [patients of asthma] to finish the evening meal as early as possible, certainly by an hour and a half after sunset, that is, by 7:30 or 8 p.m., because it will keep the stomach light, having digested the food well before dawn. Then acute asthmatic spasms cannot occur. Remember that asthmatic spasms cannot occur when one’s stomach hungers for food, so in a severe attack of asthma, the more one fasts, the better.” (Yogic Treatments, Asthma)

Clearly then this is a disease of the stomach, not the lungs. But this fundamental point is completely unknown to western medical science.

(b) Hernia: In the western medical tradition, they think a hernia is caused by muscle weakness. But the yogic treatments model identifies the stomach as being the root cause of the problem.

Yogic Treatments says, “Because hernia originates from intemperate food habits, special care should be taken about food – especially regarding non-vegetarian food and all types of food which may cause constipation.” (Yogic Treatments, Hernia)

(c) And this is the case of so many other health issues and diseases. Modern western medical science fails to identify or treat the root cause of the problem. This is true of headaches, gout / rheumatoid arthritis, piles etc. In these cases as well, modern western medical science fails to treat the real problem, but rather attends to superficial manifestations thereof. Yogic treatments has clearly identified and the real cure lies in stomach and digestion. If these aspects are treated, then the patient will recover fully, otherwise not.

In that way and beyond, there are so many unique things which Baba has revealed in His Yogic Treatments book, which are completely absent from modern medicine. It will take a herculean effort by western researchers to prove and understand these things in the context of their current medical model.

SPECIALITY OF YOGIC TREATMENTS:

ASANAS ETC ARE THE MAIN CURE

Baba has specially given the program that through the practice of (a) asanas, (b) proper food, and (c) various do’s and don’ts, a sadhaka can cure himself of most or all diseases. True to form, Baba’s Yogic Treatment book utilises asanas as a main form of treatment.

Specifically, for each and every disease there is a sub-heading or section called cikitsa’, meaning treatment. In the original Bangla edition the word – Citkitsa – has been given by Baba and in the English edition the term ‘treatment’ has been used.

In that section, Baba prescribes a combination of asanas that are to be practiced in the morning and evening. It is those very asanas that stand as the main cure or solution to a particular disease.

OTHER ‘ARRANGEMENTS’

In addition to the section titled cikitsa’ (treatment), each and every chapter of the Bengali and Hindi editions of the Yogic Treatment book has another section called kayekt’i vyavastha’, literally meaning ‘A few arrangements’.

And in that section – called katipaya vyavastha’ – an array of herbs and plants are given which come from various ethnic, tribal, and native peoples etc. Those communities have been using these herbs for thousands of years.

In Baba’s teachings on yogic treatment and health, these herbs take on a lesser role in comparison to the main treatment of asanas. Since, as Baba says, these various herbs are just a ‘few arrangements’.

MISTRANSLATION: CAUSE OF CONFUSION

Unfortunately in the English edition of Yogic Treatments book, the section – katipaya vyavastha’ – got translated as ‘remedies’. When in fact it only means a ‘few arrangements’.

But because the word ‘remedies’ has been wrongly placed in the English edition and because ‘remedies’ is synonymous with ‘treatment’, and because ‘remedies’ has been printed in bold print, then people are misled to believe that those herbs and roots are the main and proper cure – but that is not right. Those herbs are not the key treatment. Rather Baba gives that the main treatment is asanas.

So the English edition of the Yogic Treatments book, the term ‘citkitsa’ has been rightly translated as ‘treatment’. That is fine and proper. Because in that ‘treatment’ section, only various asanas and mudras are listed.

But to translate katipaya vyavastha’ as ‘remedies’ is very misleading and wrong. Titling them as ‘remedies’ places those plants and herbs on the same level of importance as Baba’s prescribed asanas.

Because of that mistranslation, readers and patients wrongly conclude that those plants and herbs etc are the main solution and they overlook the asanas section. When in fact the real solution is the asanas; whereas, these plants and herbs have some other type of role.

SOME REVIEW

Here again it should be understood that Baba is emphasizing the importance of asanas. That is the main form of treatment in His Yogic Treatment book.

In the English edition, those herbs etc are wrongly being prescribed as “remedies”, but in reality those herbs are not remedies. They are just a few arrangements which are some type of supportive item. The proper and main treatment is the asana. This should be known. But due to the wrong translation, innocent people give more emphasis to the herbs. That is the misunderstanding.

We should clear up this matter once and for all. By that way sadhakas all over will be greatly benefited. They will then view asanas as the real treatment – not those herbs. That is the dharmic message which Baba’s book gives in the original Bengali and Hindi versions. Just it was wrongly translated in the English edition.

IMPORTANCE TO PROPER DIET AND OTHER DO’S & DON’TS

In addition to the section on asanas, for each and every health issue outlined in His Yogic Treatments book, Baba has provided two more sections: (a) dietary guidelines and (b) do’s and don’ts. These two sections are critical aspects – combined with the prescribed asanas – for regaining health. In the diet section Baba often addresses what foods to eat, what foods to avoid, what times to eat, as well as many other particulars related to nutrition. In the section of do’s and don’ts, Baba raises a variety of lifestyle stipulations such as going to bed early, walking regularly, taking a hip bath etc. There are a wide array of issues Baba raises in this section titled do’s and don’ts.

It is clear then that both diet and other lifestyle guidelines are key components of Baba’s system of yogic treatments.

ENGLISH BOOK TITLE ITSELF NEEDS REVIEW

The original Bangla book title is Yaogika Cikitsa’ o Dravyagun’, meaning Yogic Treatment and Some Qualities about the Herbs.

But the English edition of the book has been given the misleading title, ‘Yogic Treatments and Natural Remedies’. So this is also problematic because in His original teaching Baba is not telling those natural plant items are remedies; but the translators give this false impression in the very title itself.

ABOUT THE COVER OF THE BOOK

On the cover of the Bengali version of Yaogika Cikitsa’ the focal point is a sadhaka performing asanas. In that way it correctly portrays the spirit of the book. Since asanas are the main cure. Whereas on the cover of the English edition the main picture is of a plant. So that further points in the wrong direction that herbs, not asanas, are the main cure and treatment.

BABA GIVES DISCOURSES IN THREE LANGUAGES

As we all know Baba has given original discourses in Hindi, English and Bangla. All three languages have been used throughout. So just because this Yoga Citkitsa’ book has been given in Bengali, no one should therefore think all the discourse are like that. Because countless discourses have been originally delivered by Baba in other languages like English, Hindi, etc.

SOME OF BABA’S RELATED TEACHINGS

Baba says, “Cakra is a Sanskrit term while “plexus” is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence [and control] the propensities attached to each cakra. This science is largely unknown today. By performing ásanas [postures for physico-psychic well-being] regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because ásanas have a profound effect on the glands and sub-glands. How? All ásanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayúrásana [peacock posture] has a pressurizing effect on the mańipura cakra. The secretions of the glands and sub-glands of the mańipura cakra and the propensities associated with them will become more balanced if this ásana is practised regularly. If someone has a great fear of public speaking, it means his or her mańipura cakra is weak. Through the regular practice of mayúrásana, this propensity will be controlled and fear will be eliminated. Other ásanas may have a depressurizing effect on the mańipura cakra, and if these ásanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa. By practising ásanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the ásanas they perform very carefully. This effect of ásanas on glands and sub-glands has never been revealed before.” (Yoga Psychology, Glands and Subglands)

Baba says, “After Dakśas yajiṋa Shiva’s influence over the Aryans increased more and more. The Aryans began to feel that, being so indebted to Shiva, they could no longer afford to disregard Him. It was Shiva who had taught them spiritual sádhaná, ásanas and práńáyáma; the secret of good health.” (A Few Problems Solved – 1, Tantra and Indo-Aryan Civilization)

Baba says, “The most common method is to fight disease with strong pills and injections. Allopathy, ayurveda and hekemii [hakims] can be included in this group because they use strong medicines and also poison as a medicine, although their methods of diagnosis and remedies differ. In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death. The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy.” (Human Society – 1, Various Occupations, Doctors)

Namaskar,
In Him,
Pradiip

Note 1: ADDITIONAL POINT OF INTEREST

Just as cikitsa’ means treatment and by that way people get cured of various kinds of diseases and syndromes etc. In that very spirit, the term “cikitsa’ laya” means hospital.

PRABHAT SAMGIITA

“A’loker utsa’re – kuya’sha’r path dhare, giyechile du’re…” (1755)

Purport:

Baba, You are the most gracious One; You save everybody. Baba, with the emanation of Your divine effulgence, those following the foggy path have
returned back to the house. By Your grace, those who fell into sin and staticity have come back onto the path of truth and righteousness; they have come back onto the path of dharma – their home. Baba, by Your grace they have again come under Your eternal shelter.

Baba, because of You, there is truth and dharma. Because You are, the effulgence remains. Baba because of You there is life. You bring bliss and warmth to all. You shower Your love and affection on everyone. Baba, those who forget You become engulfed in the cimmerian darkness of avidya maya. Those who do not surrender at Your lotus feet, and those who neglect to sing Your name remain oblivious of the divine truth. Tragically, they plunge themselves into the deep abyss of self-pity and confusion.

O’ Baba, by Your grace I know only You. Only this truth I know: You are mine and I am Yours. Baba, I do not know about the divine world, nor about the mortal world. I do not know about heaven or hell; nor do I accept those myths. Baba, I do not know about right and wrong, or virtue and vice. Baba, by Your sweet grace my mind is fully focused on You. Baba, I only know You – I only accept You and You alone. Baba, You are the ocean of my life.

Baba, please be gracious by showering Your causeless grace…

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From: “dayamaya”
Date: Sat, 22 Dec 2012 22:34:21
Subject: Baba Story: I was Drinking Hard Country Liquor with Villagers
To: AM-GLOBAL

Baba

== BABA STORY: I WAS DRINKING HARD COUNTRY LIQUOR WITH VILLAGERS ==

Namaskar,
This story was recounted in one seminar & was told by one very respected margii of Purnea, Pradumanji.

“When I [Praduman] was a student at Ranchi University, my subject in research was archeology and anthropology. One American professor was my mentor and research supervisor. I was going to Muri – an area near Ananda Nagar – and visiting local people. My professor inspired me to do field research in the native villages of Muri, an area inhabited by dark, brown native people.”

“My research professor gave me some advice: ‘If you eat with them what they eat, and drink what they drink, then they will feel close with you and you can get all the information and answers you need. Your research work will be successful’.”

“So for the sake of my research, I adjusted with all types of tamasika things.”

“Sitting along with local people I started drinking country wine Handiya’. It is twenty times stronger than factory wine. Plus I was eating meat.”

(Note: Due to that wine, sometimes mass poisoning occurred in the village, and many people died. But Baba saved me.)

“Not only was I drinking wine and eating meat, but I was going hunting also. When I was eating with them, sometimes they served three days old sour rice. It had been lying around and became fermented – just tamasik. This also became my habit. All these things I did for the sake of my research.”

“After some time, Baba came to Ranchi. My friends pulled me and I reached there. Actually I did not wish to go; I was content where I was.”

“Those days I was sometimes thinking that what I was doing was alright, i.e. living alongside the native people and adopting their ways in order to study them. But other times I was thinking it is not good.”

“When I reached to Ranchi to see Baba, sure enough Baba condemned me in the presence of all, for living tamasik life and leaving the sentient life of the Ananda Marga on the excuse of research.”

“Baba punished me. Furthermore He told me that it was utterly foolish to think that, ‘If one thinks that in order to treat the blind then one must first become blind themselves’.”

“That means, if you are dealing with non-margiis and you behave like a non-margii, then that is not proper. The point being to win over the dark, one must not bring more darkness. Rather light is needed. And that light is Ananda Marga Ideology.”

Pradumanji concluded, “And after getting punishment directly from Baba on my sin of eating tamasika things, I repented and left all those degenerating and ungainly habits.”

MEANING OF THE STORY

This story teaches us that every margii should be strict in 16 points, regardless of the situation.

The above story is also related with doing proper pracar. Specifically, when we are preaching dharmic ideas, then we must not have an iota of dogma. Otherwise in one sphere we are putting light, and the other sphere we are bringing darkness.

We know that Ananda Marga Ideology is for all around development. And that means the practice of Bhagavata dharma. So on dharmic points a little slackness is not good. Baba says:

‘Dharma raksati raksitah’.

Meaning: Those who protect dharma, dharma saves them.

WHAT SOME DO

Some persons who are not very strict margiis think: ‘Anyway, what to do this is the present society – I should adjust’. And in that way they compromise with various practices of dharma in the name of adjustment. and compromise. In the name of adjustment they indulge in self-cheating tactics by skipping their dharmic practices.

This is not only the case with a few simple margiis – some Wts are also like that. Indeed a few even openly preach about their “adjustments.” And they justify that: ‘This is the material world and if we will not adjust then how will we survive’.

For instance, take the case of food. In their own place they are strict in following Ananda Marga practices, but when they go to a friend’s house or new people’s homes, then they feel shy and they do not say anything. To keep the relation they end up eating certain tamasika items. Indeed this is a common occurrence that I have personally witnessed, from time to time.

SHAOCA

Then there are those who compromise their principles and thereby support various dogmas in this manner.

Some just become very ‘relaxed’ in following various do’s and don’ts. For instance: They may not carry a shaoca manjusa with them when leaving the house. And when out they do not ask for water. They do not give proper care, just like in many ‘developed’ countries where water is not used to clean after bowel movements. So some persons, Wts included, just follow the law of the land and forgo using water. Unfortunately this all gets done in the name of “adjustment”, being lax in following dharma.

But our manner should be to maintain vigilance and strictness in following to dharmic principles always.

There are numerous other ways in which this type of justification, compromise, and adjustment happens.

Take the case of asanas. Some may be strict when in the house. But when out of their own environment, then in the name of adjustment they skip their asana practice. This happens when visiting others’ houses, and even this is quite commonplace at some of our Ananda Marga retreats. Whereby for one reason or another, some persons avoid doing their asanas. And if they see others doing asanas they ridicule and tease them. This is even worse. But they do this to cover up their own defiency. They put down and tease those who are sincere in doing asana and following Sixteen Points.

Unfortunately these are common occurrences by some people. But on points of dharma we should be very strict in all circumstances. And that is what Baba is teaching in the above story about margii Pradumanji. Pradhumanji compromised when living with those villagers by adopting non-sentient life practices. For that, Baba lovingly rebuked him to bring Praduman back to the path of dharma. From that day forward, Pradumanji understood well not to compromise on points of dharma.

BABA’S MANDATE

Here following is Baba’s mandate. One should not wait for that glorious day to follow dharma – rather it should be followed always.

“If one thinks that they will only follow dharma in some big events, and not in small ones, then those big events may not ever come in their entire life. It may be that in their whole life, besides their birth and death, not a single big event happens. Yet at the time of birth how can one protect dharma. At that time one is just a small infant and cannot do anything. That infant is totally unaware about the events going on around them. Then how can they protect dharma. And at the time of death, a person is senseless. In that case also how can they protect dharma. For this reason, dharma should be protected always. In small and big ways– even in jokes and humor dharma should be protected. Those who protect dharma, dharma protects them: Dharma raksati raksitah.” (Ananda Vacanamrtam – 32 (H), p.86-7)

Brotherly yours,
In Him,
Dayamaya

Note 1: MUST BE STRICT IN FOLLOWING DHARMA

(A) Here following are some of Baba’s mandates in following dharma at all times and never compromising on our Ananda Marga ideals.

“We will not deviate an inch from our ideology.” (Namah Shivaya Shantaya, Disc: 14)

(B) Baba’s next teaching is from Ananda Sutram.

Tasmáddharmah sadákáryah.

“Therefore dharma should always be practised.” (Ananda Sutram, 2-7)

(C) Here is another teaching from Baba on this critical topic.

“Dharma is the highest goal of all living beings.” So under no circumstances should one’s own dharma be discarded. Wherever the question of dharma is concerned, no compromise should be made with anything that goes against dharma. To move ahead with undaunted spirit to the final destination, the Supreme Goal, is human dharma.” (Discourses on the Giita, Svadharma and Paradharma – 2)

(D) The following teaching is from Baba’s Ananda Vanii collection.

“…In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points. (Ananda Vanii #45)

(E) Baba says, “The person will welcome that death rather than compromise with sin and vice. Therefore keep in mind that those who are genuine devotees, sádhakas of high order, loved by Parama Puruśa and closely bound to Parama Puruśa in love and affection, will never compromise with sin and vice. They will cling to their ideal totally, throughout their lives.” (Discourses on Krsna and the Giita, Svadharma and Paradharma – 3)

(F) Baba says, “When the attraction is to something limited, it is called ásakti, and when the attraction is to the Supreme, it is devotion, bhakti. There is no compromise, no meeting point, between ásakti and bhakti, between attraction to the Supreme and attraction to the objects of the world. In ásakti, the feeling is that I get the object. In bhakti, the feeling is that I merge myself in Him. Where there is no desire, there the Lord lives. The Lord and the desire for the world, like the sun and the night, cannot coexist.” (Ananda Vacanamrtam – 23, The Bliss of the Devotee)

(G) Baba says, “Even if the practice of Bhágavata dharma brings pain and sorrow and the practice of paradharma (that is to say, the dharma of animals and plants) brings pleasure, humans will have to stick firmly to their svadharma, their mánava dharma. Humans should never allow themselves to descend to paradharma, the dharma of birds and beasts, of trees and plants. On no account should animal dharma be encouraged. The flag of mánava dharma must always be held high under all circumstances. This is exactly what Shrii Krśńa means when He says: Svadharme nidhanaḿ shreyah paradharmo bhayávahah – “It would be better to die upholding human dharma, upholding the ideal of humanity; one should never allow oneself to fall back into a state of animality.” (Discourses on Krsna & The Giita, “Better to Die . . .” – 2)

(H) Baba says, “Human beings have come onto this earth only to follow Bhágavata dharma, and not for any purpose. You have many tasks to perform: whatever you do, you should always feel that all your actions are part of Bhágavata dharma. Wherever you are, you must do something to remove the poverty and distress of the people in that area, to ameliorate their socio-economic condition. But even while discharging your duties thus, you should always remember that whatever you are doing is not a mundane duty it is an inseparable part of your Bhágavata dharma.” (Subhasita Samgraha – 12, Ádarsha and Iśt́a)

(I) Baba says, “You have learnt a well-ordered system of meditation and other spiritual practices based on dharma. If any individuals or groups, however powerful they may be, try to suppress you or even succeed in suppressing you, they are bound to be destroyed. History has witnessed many such a downfall in the past. No one has ever been victorious or will ever be victorious by opposing dharma. March ahead with your own strength, march with firm steps and your head held high. Always remember that when dharma is with you, whoever will oppose you will be razed to the ground – their destruction is a must.” (Ananda Vacanamrtam – 23, Opposition to Dharma Will Certainly Invite Destruction)

PRABHAT SAMGIITA

“Uttal sindhu utkrami tumi, esechilo mor ghare…” PS (1077)

Purport:

Baba, after crossing the wild tidal wave, You have come into my heart – You have come to my home. Baba, You are traveler of the solitary path. Even
after encountering so many negative situations, You did not get overcome with fear. You did not get scared; nothing could terrify You.

According to the basic necessity or protocol, I did not have any of the necessary arrangements, so I could not receive You properly. My grief-stricken mind was full of longing for You, and my heavy heart was saturated with the tears.

Baba, I have not done anything for You. In vain I was just revolving around mirages. With the new sun and strong call, holding my hand You showed me the direction – You graced me by taking me onto the right path.

Baba, You have come into my heart; it is nothing but Your divine mercy & grace…

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Date: 05 Oct 2012 20:56:36 -0000
From: “Naresh Mitter”
To: am-global@earthlink.net
Subject: Baba Story: Brave Margii Fights For Ista

Baba

== BABA STORY: BRAVE MARGII FIGHTS FOR ISTA ==

Namaskar,
There are countless Baba stories related with Ista and Adarsha; here I am sharing one very devotional story about one sadhaka’s non-compromising strictness and faith in the sanctity of Ista and adarsha.

THOSE PRE-EMERGENCY DAYS

One very senior margii, Shrii Bhagavanji, from Pathargama Village, Godda district (Bihar), was an LFT and working as an Ananda Marga schoolteacher.

This was the pre-emergency period: Baba was in jail, and many negative articles were printed in the newspaper against Ananda Marga. Not only that, anti-social elements were making jokes about and ridiculing Ananda Marga whenever they saw any of our respected avadhutas or Wt’s in dress.

Sometimes, with their inimical outlook, crude people would try to intentionally taunt and harass margiis. Such callous people were thinking they also could take advantage of the situation and abuse Ananda Marga since the newspapers, government and CBI were already propagandising against AMPS.

Side by side, many good people in society were very sympathetic to our cause. They were notably impressed with Ananda Marga social service projects as well as with the honest and strict moral conduct of Ananda Margiis. So they felt a sense of kinship towards Ananda Marga. In their own quiet manner they were very supportive. Only on the public front, they were forced to be reserved because of the ghastly attitude those in power had towards Ananda Marga.

That was the climate those days. Now here is the real story.

THE STORY UNFOLDS

The LFT teacher Bhagavanji arrived with an application to the food supply officer in order to pick-up the food quota (allotted amount) for the Ananda Marga children’s home. When the corrupt officer saw the application from the children’s home in-charge (Bhagavanji), then in a mocking manner the officer used abusive language towards Baba and Ananda Marga.

Actually, this official had a history of corrupt dealings, and Ananda Margiis had lodged complaints against him in the past. So this corrupt official harboured a lot of anger, resentment, and ill-will towards Ananda Margiis.

Note: Before continuing on with the story here I should say something so this story will be very clear. In Hindi the pronunciation of the terms ‘Murgii’, ‘Murti’, and ‘Margii’ are very similar. And the meaning of ‘Murgii’ is hen (female chicken).

Now the story continues:

So in taunting tone, the communist-minded officer said, “Oh, you are an Ananda Murgii, how is it you are outside the jail? How is it you did not get arrested? Where is your Guru AnandaMurgii.”

Hearing this, the margii Bhagavanji’s whole existence was burning. He became furious and one great, strong burst of energy came into his body.

Both parties were sitting face to face and in between them was one table.

Bhagavanji scanned around and saw a 1/2 lb, solid glass, paperweight. Without saying a word, within a fraction of a second Bhagavanji grabbed that glass paper weight and pounded it directly on the corrupt officer’s face, in a strong way with full strength. The officer’s nose and front teeth were totally smashed. Some of the teeth actually fell onto the ground.

THEY ALL COME RUNNING

Hearing the cry of the officer, other officials rushed to the scene. They were terrified by what they saw. They were horrified and stricken with fear. They froze and could not retaliate against Bhagavanji. In a roaring voice, the margii Bhagavanji threatened them: “If anybody utters one word against my Guru Shrii Shrii Anandamurtiji, they will invite their death.”

With fear nobody could utter any word. Those corrupt officers stood there frozen with fear and shock.

Later on a police complaint was made and Bhagavanji got arrested.

THE NEWS IS CONVEYED TO BABA & HE RESPONDS

When news of this reached to Baba, He smiled and blessed Bhagavanji. Then those margiis understood that nothing bad was going to happen and they conveyed this to Bhagavanji.

So although Bhagavanji got arrested, he was very happy to have had opportunity to serve Baba in this way. And he was feeling very determined and optimistic that everything will be alright.

Sure enough, after 2 days, Bhagavanji was released from jail. There was never a court case against him. Actually, that corrupt officer was so terrified and worried that he requested a transfer and never brought the matter to court. Nor did he ever give testimony. As far as the legal system was concerned, the whole incident never happened.

Yet we know the sinner’s face got smashed and deformed; and margii Bhagavanji got victory by Baba’s grace. All the margiis who heard about this event got the lesson that where there is Ista there is victory. They understood that they should never tolerate any abuse to Ista and adarsha.

ANANDA MARGIIS HAVE POINTED DEVOTION

News of this event spread like wildfire throughout the entire district. Good people in society remained supportive of Ananda Marga and impressed with the conduct and service-minded approach of margiis and wts. Those people had a sympathetic view and watched for our well-being. There were many, many such supporters. It was only those anti-social elements who became alert upon hearing of this incident. They understood that on the point of Ista and adarsha, Ananda Margiis are very one-pointed and strict. Actually this helped Ananda Margiis immensely. Otherwise, surviving as an Ananda Margii those days was very difficult. The corrupt leaders of society and communist government officials were totally against Ananda Marga. The tendency was then for those negative officers to harass Ananda Margiis. But Bhagavanji’s fierce approach put them on the alert: If they taunt Ananda Margiis, their face will be smashed.

On paper, the point of Ista may look small; but, in reality, it is a big, big point. Strictness and faith in Ista is the foundation for every Ananda Margii: Only then one will have the courage to march forward towards the Goal.

BABA’S BLESSING

Dedication and surrender to Ista is the pre-requisite factor for progressing in spiritual realm. Those who lack this basic devotional feeling Ista cannot advance. Those who have embraced Ista with the inner core of their heart have verily taken the path of Ananda Marga as their way of life and Baba is their Goal. For such blessed sadhakas, success is sure.

Baba says, “Ista means Parama Purusa…Where there is dharma there is Ista; the two are inseparably connected, and thus those who follow dharma are sure to follow Ista also. Dharma cannot exist where there is no love for God.” (Subhasita Samgraha – 12, p. 40)

Namaskar,
Naresh

Note 1: ONLY STRIKE AGAINST DELIBERATE SINNERS, NOT INNOCENT PEOPLE

In society there are all kinds of people. Sometimes innocent, naive, or confused persons may make a disparaging joke or even ridicule you. Then that is a different matter – because you can convince them and they will feel repentant for their words. It is just like if a child makes a joke about Ananda Marga, then that child can be easily taught. As workers and margiis, we do not take those incidents seriously. In stark contrast, in the above story, the margii was confronted by a deliberate sinner – a corrupt official with staunch hatred toward Ananda Marga. That officer was not a good man; he knowingly and intentionally abused Ista. There was zero scope to convince him of his wrongdoing / wickedness and bring him onto the right path. Again it should be understood: That officer was a deliberate sinner.That is why Bhagavanji took such a strong stand.

Note 2: QUALIFICATION OF EVERY ANANDA MARGII

Certainly all in Ananda Marga are aware about these two following conduct rules:

“Non-compromising strictness and faith regarding the sanctity of Ista.” (Sixteen Points, #10)

“You should always bear in mind that you should not try to convince by argument anyone who criticises your Is’ta (Goal), Adarsha (Ideology), Supreme Command or Conduct Rules. If this occurs you should adopt a hard and uncompromising attitude.” (Caryacarya – 2, Sadhana, pt #21)

All Ananda Margiis are aware about these two teaching and these are the very backbone of our AM spiritual cult. Without the faith and love for God (Ista), sadhana is meaningless. It is just like trying to plant and grow seeds in the dry, hot desert sand.

Love for God is basic a quality of every sadhaka. It must be carefully preserved.

Baba says, “This element of devotion, the most precious treasure of humanity, must be preserved most carefully. Because it is such a tender inner asset, to preserve it from the onslaughts of materialism…” (Neo-Humanism: Liberation of Intellect, p. 3)

Every Ananda Margii carries this in their heart. They believe these above quoted teachings from Baba and they put these teachings into practice.

PRABHATA SAMGIITA

“Toma’r saunge mor paricay, ek-a’dha yuger katha’ nay…” (PS 2303)

Purport:

Baba, O’ Parama Purusa, by Your grace my closeness with You is not only since the last few hundred or even few thousand years. Nor is it only since the last one or two epochs or ages. Baba, from before the beginning of time You have been along with me; by Your grace I have always been in Your shelter. Baba, I have been singing Your divine glory since eternity. It is Your grace.

Baba, by being ensconced in Your divine love, my heart became satiated and fulfilled. All my needs and longings have become completely quenched and satisfied. Baba, by constantly ideating on You – day and night, all the time– by Your grace my mind may become one with You.

Baba, please be gracious and do not keep me distant. Always keep me close to Your lotus feet– under Your shelter. Baba, please remain along with me constantly – all the 24 hrs. And please grace me and saturate my mind with Your divine nectar. Baba, make my life full by utilising me all the time in various deeds, in whatever way You like.

Baba, our intimacy and relation has been since eternity. By Your divine krpa’, it will go on up to infinity. Baba, You are so gracious…

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Date: Mon, 06 Aug 2012 09:32:54
From: “Krpamaya” kpmaya@forensics…
To: am-global@earthlink.net
Subject: Re: Dharmic Warning to PP Dada #2

Baba

== RE: DHARMIC WARNING TO PP DADA ==

~ Part 2 ~

(Note: This is the second letter in this series; a link to the first letter is appended below. – Eds)

Namaskar,

Baba says, “You are to attend Dharmacakra weekly. These are all codes of discipline as prescribed by Bhágavata Dharma. You must follow these codes. There cannot be any concession in this respect, rather concession is dangerous…One may be a king or may be a very poor man, but the code of dharma is equally applicable to all. In this matter, nobody can claim any special concession or favour.” (Subhasita Samgraha – 24, Jaeva Dharma and Bhágavata Dharma)

“Sadly, due to not following the dharmic code of attending dharmacakra, PP Dada fell. Since his demise, Shraddhanandji has certainly been facing negative pratisaincara – that is Baba’s warning: If you do not follow dharmic principles like attending dharmacakra, then you are not going to get human life, let alone mukti or moksa.

So the tragedy is that now Shraddhananda must have been reborn as an animal. Emotionally, we may not like to think and talk in this manner, but prakrti does not care about our emotions. Prakrti follows the rule made by Parama Purusa. Whether we like to consider it or not, but Shraddhananda must have been reborn as an animal. Today, he must be struggling for survival in the animal kingdom. Why? Because on points of dharma there must not be any compromise or concession, yet PP made concessions and departed from the code of dharma by not attending dharmacakra.”

You have raised a very, very important point. I think that Rudrananda and Sarvatmananda will face the same consequences because they misled PP into not following dharma. I do not know why you ignored their fate. Prakrti will not spare them.

What Sarvatmananda and Rudrananda did is both papa (i.e. doing wrong or sin of commission) and pratyavaya (i.e. not doing what one should do, or sin of omission). They should have guided PP to follow dharma but instead they misguided him into following so many dogmas. They led PP down the wrong track and failed to show him the right path.

It is entirely possible that Rudrananda and Sarvatmanadna thought that by this way PP should fall into the depths of negative pratisaincara.

Whatever may be, it is quite evident that both Rudrananda and Sarvatmananda have buried themselves in negative samskaras. They will face the grave consequences in their next life. They will be reborn as lower creatures for pulling PP & others off the dharmic path and misleading them onto the depraved path. Plus they created nasty dogmas.

Such is the unfortunate – yet inevitable – fate of Rudrananda and Sarvatmananda. Any rational margii who thinks in an unbiased manner will easily reach this conclusion.

Namaskar,
Krpamaya

Note: LINK TO FIRST LETTER ON THIS TOPIC

#1: http://www.am-global-01.blogspot.com/2012/07/dharmic-warning-to-pp-dada.html

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Date: Tue, 10 Jul 2012 22:32:43
To: am-global@earthlink.net
From:
Subject: Do Not Wait for Next Mahabharata

Baba

“Bha’loba’so jadi tave eso priyatama diiner e kut’iire…” (P.S. 2619)

Purport:

O’ my dearmost Baba, if You really love me then please come to the hut of this lowly person. I want to make You listen to my love songs up to Your full heart’s content; that’s why in my mental viina I have practiced many tunes and melodies for You.

Baba, I do not have any knowledge or intellect. Nor do I have any virtue, name & fame, or the weight of those things. I have only one thing: Love for You in my mind. My whole heart is completely filled with love for You. And by offering that love I will satisfy You, by Your grace.

Baba, I do not have any prestige nor do I get any respect or honor. None of these do I have. Nor do I have such devotion that I feel my ego getting wounded by Your not coming. Baba, I have only gratitude in my heart for all those things which You have graciously bestowed upon me. Please shower me in Your ahetuki krpa.

Baba, I know in my heart that You love me, but if You really love me then please come close in my heart. For You I have prepared and decorated my mind in Guru cakra. Baba, please come close and grace me…

== DO NOT WAIT FOR THE NEXT MAHABHARATA ==

Namaskar,

Baba says, “Those who protect dharma, dharma protects them. One should always protect dharma, in both big and small ways. If one thinks that they will only follow dharma in some big events, and not in small ones, then those big events may not ever come in their entire life. It may be that in their whole life, besides their birth and death, not a single big event happens. Yet at the time of birth how can one protect dharma. At that time one is just a small infant and cannot do anything. That infant is totally unaware about the events going on around them. Then how can they protect dharma. And at the time of death, a person is senseless. In that case also how can they protect dharma. For this reason, dharma should be protected always. In small and big ways– even in jokes and humor dharma should be protected. Those who protect dharma, dharma protects them: Dharma raksati raksitah.” (Ananda Vacanamrtam-32 (H), p.86-7)

Sometimes in our day to day life, we forget to follow dharma in small ways such as by not using water after urination or not doing bhuta yajina (feeding animals and plants) et. Yet we think that when the next Mahabharata happens or when there is a battle to establish Prout and neo-humanism, then at that time we will come forward wholeheartedly and fight. But we should remember that in the beginning it is needed to follow dharma in small ways. Such as by doing proper half-bath etc. But often we see that we overlook and neglect various small points of dharma and we justify to ourselves that it is fine. Because we mistakenly think that when the big battle for dharma happens then we will be prepared. But we should remember that such a battle may never happen in our lifetime and if it does then only those who follow the small points of dharma will truly be prepared.

Namaskar,
Sukhadeva

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

Baba

== WHY SADHANA IS DIFFICULT ==

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

Think of it this way:

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

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

Here the point is that the mind is one.

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

HOW TO APPROACH SADHANA

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

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

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

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

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

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

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

STORY OF LORD BUDDHA

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

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

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

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

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

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

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

MAKING SADHANA A VITAL FORCE

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

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

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

This will help fuel our journey towards Him.

BEING ESTABLISHED IN SATYA’SHRAYII IS EASY FOR ANANDA MARGIIS

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

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

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

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

WHAT HAPPENS NEXT:

THE GROWTH OF ICCHA SHAKTI

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

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

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

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

Here again we should remember:

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

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

BABA’S BLESSING

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

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

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

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

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

Namaskar,
Gaurishankar Deva

Note 1: A COLLECTIVE EFFORT

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

PRABHAT SAMGIITA

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

Purport:

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

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

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

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From: “Omprakash Deva’
To: am-global@earthlink.net
Subject: 16 Points: The How’s & Why’s of Point #1
Date: Sun, 24 Jun 2012 22:08:36

Baba

== 16 POINTS: THE HOW’S AND WHY’S OF POINT #1 ==

Namaskar,
In this cycle of creation known as brahmacakra or srsti cakra, we are fortunate that we have been given the upper-most place: Human life. As we know, human life is completely unique. Only those whom Parama Purusa blesses are granted human existence. Even the devatas are always trying and longing to get human life, because without getting a human framework – without achieving a human body – one cannot do sadhana.

MIND-BODY CONNECTION

Of course, it is the mind which does sadhana; yet the mind is situated within the body. Hence there is a deep link between the two. If the body is uncomfortable, sick, or plagued by some type of disease, then the mind cannot function properly. Because the mind needs the support of a healthy body in order to think or concentrate in a pointed manner. Thus for proper sadhana a healthy body is an absolute necessity.

That is why in yoga, the first step is to keep the body pure and fit. And as we know, in our Ananda Marga there are numerous teachings & guidelines that are directly related with the upkeep, maintenance, and purification of the physical body – as this is integral to our movement on the path.

Baba says, “Keep the body neat and clean like a temple.” (Caryacarya-2, ’87 Edn, p.7)

Baba says, “The physical body should be sanctified…by various physical practices that affect the nerve fibres of the body; because through the nerve fibres, through the afferent and efferent nerves, the first phase of realization comes.” (Yoga Psychology, ’98 Edn, p.170)

EVERYTHING DONE TO REACH THE GOAL

And, in Ananda Marga, everything is done to reach the Goal: To come closer to Parama Purusa. All the practices of AM aim to reduce the radius between the jiiva and the Cosmic Nucleus: Baba. That is why from dawn to dusk & from birth to death, all our activities and works – whether small or big, mundane or spiritual, individual or collective – everything is done to come closer to God: Parama Purusa. And this entire process, or collection of efforts, is a type of sadhana.

And to improve that sadhana, or movement of life, it demands that we become intimately familiar about every aspect of Baba’s teachings. And while we are all aware about Sixteen Points, even then there may be some inner aspects to ponder further.

POINT #1 OF SIXTEEN POINTS

Here following then are a few thoughts regarding this first point of 16 Points. I hope other sadhakas will also send in their experiences and insights about this.

“After urination wash the urinary organ with water.”

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

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

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

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

The key concept then is that cold water will draw the remaining urine from the body. Just as being in the swimming pool stimulates the further flow of urine, the same effect is done by pouring a liter or more of water when urinating. By this technique one is sure to release all the urine from the body.

SOME GET LAZY

Unfortunately some, consciously or unconsciously, have gotten habituated to “following” point #1 of Sixteen Points in a ritualistic manner. They just haphazardly put a few drops of water on the urinary organ after urination – and finish. It is as if they just took a dropper bottle or an eye-drop dispenser and relased 1 or 2 tine drops. This minuscule amount of water is never going to produce the desired effect. So this type of half-hearted approach does not give any real benefit. It is just a ritualistic show that has no real practical value. This approach has nothing to do with following point #1 of 16 Points.

To follow this mandate properly, one must use a sufficient quantity of cold water: That means 1 liter over the entire pubic region.

MANY BENEFITS ARE THERE

By this particular use of water after urination, the body is properly maintained. The cooling effect of the water and consequent re-heating by the body gives many long-term benefits and prevents diseases related with that area of the body.

(A) Enhanced Circulation: By pouring cold water then the blood quickly rushes from that area and new oxygenated blood from the heart and lungs comes delivering vital nutrients. This exchange of blood brings health to the region.

(B) Bladder Stones: When excess urine remains in the bladder then there is the possibility for that to crystallize and form stones that can completely block the urinary tract. By pouring sufficient cold water after urination, then all the urine is released from the body and there is no possibly for the formation of bladder stones.

(C) Incontinence: The valve associated with urination is voluntary. When the brain gives the order then the valve will either hold or release the urine. But when the muscles around that valve weaken, then the valve is unable to properly control the flow of urine. In that state, a person suffers from constant dripping and incontinence. By pouring water regularly after the time of urination, then oxygenated blood will properly maintain and strengthen those muscles, thereby preventing this disease.

(D) Mind Reaches to Higher Cakras: By using cold water regularly, the nerves and nerve fibers related with that cakra are strengthend and the mind can reach up to higher cakras.

(E) Prostate Glands and Testes: They get revitalised by the use of cold water. This prevents all kinds of serious diseases like cancer from forming in that area.

Anyone already suffering from any of the aforementioned problems should do cold water treatments regularly to recondition and rehabilitate the nerves, muscles and organs of that area.

Sadhakas however will not suffer from those common diseases and ailments that adversely affect non-margiis at the age of 45 – 60+, whereby they cannot control the flow of urine from the body. In which case they experience drops or a drip from the urinary organ throughout the day. But such health issues will not happen to sadhakas who sincerely observe point #1 of 16 points.

EXTENUATING CIRCUMSTANCES

So we should pursue and practice this first point as sincerely as possible by using a fully liter of water to cleanse the urinary organ and surrounding area. That said, there may be occasions when this is just not possible:

(A) Suppose one is travelling on a bus or train and the only water available is the few ounces in a small shacoa container, then one will have to adjust with that amount. There is no other way.

(B) Suppose one is in Ananda Nagar in the summer time when there is a dearth of water. In that heat when one is already drinking a lot, and consequently urinating frequently, then using full liter of water to clean is not possible nor practical.

(C) Suppose one lives or is posted in a desert region like in Africa, Arizona (USA), Saudi Arabia, or Rajasthan (India); then there is going to be a shortage of water and using an entire liter after urinating will not be possible. One cannot sacrifice drinking water for the sake of cleaning after urination. Rather one will have to adjust with the smallest amount of water.

Our overall aim should be to cleanse properly and thoroughly using a full liter of water after urination. But as noted, in certain conditions this may not be possible so an adjustment will have to be made. And when one is again in an area or situation where water is more freely available and plentiful, then one should again use the full and proper amount.

MAKE IT A HABIT

Generally, people are somewhat particular about cleaning their backside, but not their front side. By making this practice of using a full liter after urination an ingrained habit then that will bring so many health and psychic benefits.

The best way to make it a habit is to fortify oneself with proper logic and reasoning. For instance, if one knows that dancing kaoshikii and tandava regularly will prevent Alzheimer’s disease, then one will be more inclined to practice those dances. And if one is not aware of this point then they may not do those dances regularly.

Similarly, by educating oneself of the benefits of using a sufficient amount of cold water at the time of urination, then they will be more apt to make this a proper habit in life.

And many other benefits will come from properly following this initial guideline. The key factor for deriving all these benefits is to apply an ample amount of cold water on the entire genital region during & after the time of urination. Putting one or two drops on the organ will not do; rather that will be one superficial display only.

ALL THE REALMS OF LIFE

The culminating idea is that our practice of Sixteen Points then is related with the development of the human structure and human personality in all the realms – thus transforming our entire existence. So it is nothing but divine grace that we have access to these eternal and dharmic guidelines.

Baba says, “Human existence is trifarious. A sadhaka has got his spiritual body, his psychic body and his quinquelemental body– this physical structure–hands, legs, ears, nose, etc. When the flow is for the Supreme Desideratum, there must be an adjustment amongst these three flows of human spirit, human mind, and human entity. There must be parallelism between spiritual flow and the psychic, and there must be parallelism between psychic wave and the entitative wave. For progress in entitative flow, one is to lead a pure life, a moralistic life, a life based on moral principles…Follow a strict code of morality. Live a pure life, a neat and clean life. Be strict in 16 Points. What will happen? Your entitative flow will get purified and will be in parallelism with your psychic wave.” (Baba in Taiwan, p.44)

Namaskar,
Omprakash

PRABHAT SAMGIITA

“A’ka’she a’loke bhese ja’y tava mahima’ri katha’…” (PS 3287)

Puport:

Baba, You are the most magnificent One. The tale of Your glory and grandeur is floating and permeating throughout each and every molecule of the vast, blue sky and in the effulgence – everywhere. Baba, Your story,
the story of the ever-present, Ancient One, is glittering in all the realms: in both bhuloka and duloka – in the physical and spiritual worlds. Baba, You are so gracious.

O’ Ancient, Divine One, You are eternally, ever-new. Baba, You are always, intrinsically with everyone – just like their vital force, just like their pra’na. Baba, You always remain present in my feeling, ideation, and intuition. For that reason this eternal longing of my heart is for You and You alone.

Baba, with the flow of effulgence You color my mind, and You are sitting in the depths of my ideation playing Your divine flute in the deep core of my heart. Baba, You are so compassionate: You do not neglect or overlook anyone. You graciously goad everyone towards divinity; You show everyone the path which leads to immortality.

Baba, please shower Your causeless grace; I surrender at Your lotus feet…

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Date: Mon, 23 Apr 2012 13:08:45 -0000
To: am-global@earthlink.net
From: “Raviindra Deva”
Subject: Re: News Sexual Crime

Baba

== Re: NEWS: SEXUAL CRIME ==

Namaskar,
I cannot forget how in 1970, one of the monks in the Ramakrishna Mission committed this type of devious sexual crime in rural Jaipur. The outraged villagers took matters into their own hands.

Villagers caught the monk and removed his saffron robe and put him in civil dress. Then they painted his face black, forced him to sit on a donkey, and paraded him through the town with a placard hanging from his neck which read, “I am a child molester.”

But it did not stop there.

More and more villagers joined in and they physically detained that monk and forcibly removed his reproductive organ in such a manner that the monk had to be hospitalized. News of this spread around the whole of India. The monk was shamed by his criminal dealing and will remember his misdeed his entire life.

The sexual crime by Mukunda’nanda must also be taken seriously and addressed accordingly. Thus far the villagers of Daltonganj in 2012 have not dealt with the aggressor the way those villagers of Jaipur did in 1970. How and what the villagers do is for them to decide. But allowing the crime to go unpunished is not acceptable. The culprit must be taken to task.

Namaskar,
Raviindra Deva

Note: LINKS TO FIRST TWO LETTERS

Below are the links to the first two letters from this series. In these letters you can get the details of the case.

News: Sexual Crime, Letter #1

News: Sexual Crime, Letter #2

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To: AM-GLOBAL
Date: Fri, 20 Apr 2012 16:55:02 -0000
From: NJK Deva
Subject: News: Sexual Crime

Baba

== NEWS: SEXUAL CRIME ==

Namaskar,
Recently one Dada sexually attacked a young girl from Daltonganj. The assailant is a sectorial-level VSS worker of Delhi sector. This attack was carried out in a most violent and gruesome manner.

We are calling upon those with details of this ghastly incident to come forward with more information.

At present, the Rudrananda group is trying hard to cover up this crime.

We should not become like the Catholic church whose priests are infamous for their sexual crimes, yet all along the church systemically engaged in denial and cover ups. Now they are facing the consequences and paying heavily for their systemic and insidious problem. Our Marga should not march down a similar road.

An assertive, pro-active response is the need of the hour. If anyone knows about this tragic occurrence please let us know.

Namaskar,
Nagendra Deva

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