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Baba

This entire posting is composed of 2 parts:
(1) Posting: Why Kevalam
(2) Prabhat Samgiita #702;

== WHY KEVALAM ==

Namaskar,
Our kiirtan mantra is highly unique: Each word has its particular and pointed meaning.

Even then, some may wonder about the greater significance of the term ‘kevalam’. Specifically, when Baba has selected only three words to comprise our entire kiirtan mantra, why has the term kevalam been chosen? What value does it have?

As Ananda Margiis, we should have a deep understanding of all Baba has given. Let’s together examine why He has included ‘kevalam’ in our kiirtan mantra, as well as why it is so important.

WHAT THE DOGMATIC RELIGIONS DO

Since their inception, all the dogmatic religions have taken to worshiping multiple personalities. Whether a semitic religion or an eastern one, they all fall prey to this approach.

In Islam, they worship both Allah and the prophet Muhammad. Christianity worships God and their prophet Jesus. And the Jews worship God and their prophet Moses. And then all three recognise the existence of Satan.

So their prayer or worship is not directed toward a single entity. They believe in multiple deities and even recognise the existence an all-powerful evil Satan that operates beyond God’s domain.

Eastern religions like Hinduism have their own set of issues in this regard.

In most Hindu kiirtans, there are at minimum two deities being praised. Those deities may be Radha & Krsna, Laksmii & Visnu, or Siita and Rama. Never is their kiirtan sung for only one god. And in their paintings also, if there is a picture of Krsna then Radha is also depicted.

Plus in typical Hindu puja worship, not just two or three, but dozens of deities are mentioned and worshiped. For instance, in Lord Krsna temples, always a multitude of other deities or idols are present. In Lord Shiva temples, there will always be Ganesh, Karitkeya, Nandi, Bhaerava, Visnu, Laksmii, Kalii, and Parvatii etc. One must offer sweets to all, do sastaunga pranam to all, and / or light incense to honor all.

BABA REJECTS THIS IDEA

However, Baba wholly rejects this notion that one should worship multiple gods or multiple personalities.

In Ananda Vacanamrtam, Baba recounts a humorous story of when He was watching one of His uncles perform puja. His uncle recited a shloka that contained the names of so many gods and goddesses The names were seemingly endless and Baba’s uncle faithfully recited them all. And then at the end of his puja, the uncle said, “If there is any deity whom I have failed to mention, please do not be angry, please accept my humble salutation…”

“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.” (1)

Here Baba is showing us that no one should do puja in this defective manner. Our approach should be singular in nature – not two or three or ten or twenty.

That is why in so many discourses Baba has told the story of the great devotee Hanuman who would only repeat Ram’s name. Others would question Hanuman and ask him why he is not repeating any other name. Then Hanuman replied, “I know Rama and no one else. All other names are meaningless to me.”

Baba uses this story to show us that this is the proper approach. An aspirant should have pointed, singular approach on path of spirituality. The Goal should be singular in nature, otherwise a sadhaka cannot get success.

ONLY ONE…ONLY ONE

That is why in our Ananda Marga there is only one of everything. There is one God, one Guru, one Preceptor. We repeat one Ista Mantra. Sadhakas have one Guru Mantra. In each and every sphere of our practice there is one. That makes our spiritual approach pointed.

Similarly in our Ananda Marga kiirtan there is only one. There is Parama Purusa Baba. And to emphasize this crucial point the term, ‘kevalam’, meaning only, has been used.

Because up till now, every kiirtan and every religious approach has embraced multiple deities. Whether it be god and Jesus or Radha and Krsna, but that bifurcates the mind and leads people astray.

In Ananda Marga, we are blessed with a unique approach that is singular and pointed. To protect the sanctity of our kiirtan, the term ‘kevalam’ has been given to ensure that under no circumstances is there to be more than one. Only the name of Parama Purusa Baba and no other. Only He is our Goal.

PRIESTS HAVE TAINTED TARAKA BRAHMA’S APPROACH IN THE PAST

Lord Krsna graciously told sadhakas to follow Him and on one else. He emphasized that a devotee must not let the mind run in hundreds of directions, nor in even two directions.

“Forgetting all other things, forgetting your desires and aspirations, come to Me.” Ma’mekam’ sharan’am’ vraja – “take shelter in Me.” (2)

But the priests of the day could not manage and it was not long before they instituted the idea of worshiping Radha. And not only that, so many other deities have come alive in the name of worshiping Lord Krsna.

And in Ananda Marga, there were similar problems. Prior to 1970, various so-called devotees were also worshiping Uma Sarkar and crying for her. They were chanting “Maa…Maa” etc.

But this dogma soon got obliterated. In the liila of Parama Purusa, Uma Sarkar took her own route in life and there was no scope for anyone in Ananda Marga to get confused in this regard.

In Ananda Marga, the sanctity and singularity of Ista has been protected and maintained. The term ‘kevalam’ in our kiirtan emphasizes the idea again and again that ours is a singular approach. We only sing, worship, and meditate on His name and no other. Only, Only, Only that is the essence if kevalam, only the name of Baba.

NOT ‘LOVE IS ALL THERE IS’

A final note on this topic is that in certain sectors, some have translated Baba Nam Kevalam as ‘Love is all there is’. But as His disciples we should propagate Baba’s meaning of this mantra.

“And what is Kiirtana? You are teaching your mind, you are teaching your ear, what you are saying with your vocal cord. What is that? To take only His name, and not so many names – London, Liverpool, Birmingham, Santiago… What is the meaning of Kiirtana? “Ba’ba’ Na’ma Kevalam”. “Ba’ba’” means “the Dearest One”. Only the name of the Dearest One, only the name of Parama Purus’a, and not so many names – Helsinki or London or Santiago or Georgetown. (3)

Our kiirtan is unique. It means only the name of Baba. He is the Parama Purusa and we are singing to Him and Him alone. He is the ONLY object of our adoration and ideation.

Whereas the term love has all sorts of vague meanings and mundane insinuations. People commonly say, “I love movies”, “I love ice cream”, “I love my boyfriend”, “I love drinking wine” etc. So when we teach them kiirtan they will use that type of ideation. It happens.

Hence, we should avoid translating Baba Nam Kevalam as ‘Love is all there is’, and instead use Baba’s own description and translation.

THERE IS NO SECOND ENTITY

In our kiirtan we are to take the name of only One Divine Entity, Baba. And that is emphasized by Baba’s special use of the term kevalam, meaning only.

“Within the scope of infinite space, and without the scope of infinite space, He is the Singular entity. So nobody is outside Him. So He is the only goal. He is only Desideratum, and for Him you say, “Ba’ba’ Na’ma Kevalam”. That is, “I am taking the name of that Singular Entity.” (4)

““Kevalam”; only the name of that Noumenal Entity because he is the only Noumenal entity and there is no second Entity. So there is no alternative but to move and dance and sing around Him.” (5)

“The question arises – is the Supreme Entity, the Supreme Faculty, a singular one or a plural one? The question of plurality in the controlling faculty is a knotty one. The rs’i says the important law, the Supreme Controlling Faculty, is a singular one – a singular one. There cannot be any plurality in it. That is, it is singular and shall remain singular forever.” (6)

Namaskar,
Sastaunga Pranam to Baba,
Bharat

***** Prabhat Samgiita #702******

“Tava preran’a’y puspit holo shus’ka marur yato taru…” (PS 702)

Purport:

O’ Parama Purusa, You are the most magnificent One. By Your divine grace, all the trees & vegetation in the dry, dusty maru [1] (desert) have started to bloom and flower. By Your unfathomable grace, the fragrant flower blossoms have transformed the dead and lifeless desert into a golden, colorful, and charming paradise – overflowing with sweetness and full of life. O’ my Lord, You can do anything and everything.

O’ Divine Entiy, You have done the impossible. That which I could never imagine happening and that which still today at this very moment is difficult for me to believe happening, that impossible feat You have done. You have made my broken heart new again – full of love for You. With Your divine compassion You have filled my heart with devotion and propelled me forward on the path of sadhana. It is only Your grace.

O’ Parama Purusa Baba, You are unparalleled. You are the embodiment of everything & You go everywhere. On the one side You are stationary yet at the same time You move very, very fast. Baba, by Your grace with the madhu meru (mountain of sweetness) You stir and vibrate the jyotisamudra (effulgent ocean) [2]. O’ my Lord, You have flooded the spiritual realm with the love and attraction for You.

Baba, by Your grace everything has changed and my sleeping, sunken heart has become full of devotion. Baba, I love You. Your grace is everything…

NOTES FOR PRABHAT SAMGIITA 702:

[1] Maru: (Literally means desert). In this song the maru or desert metaphorically represents the sadhaka whose heart is completely dry – devoid of any devotion. And the flower blossom represents the sweetness of devotion. So in the above Prabhat Samgiita, the maru or desert has become full of fragrant flowers, i.e. by Baba’s causeless grace the sadhaka’s heart has become full of devotion.

[2] Jyoti Samudra and Madhu Meru: The term ‘jyoti samudra’ liteally means effulgent ocean and the phrase ‘madhu meru’ means the mountain of sweetness. The inner sense is that the jyoti samudra is the spiritual world and the madhu meru is that deep devotional attraction for Him, i.e. madhur bhava (loving relation with Baba in dhyana). Thus in the song when it says that Baba is stirring the jyoti samudra with the madhu meru, it means that Baba has vibrated the entire spiritual sphere to such a height that everything is upsurging with the flow of devotion– by Baba’s divine grace the bhakta is ensconced in madhur bhava, that deeply charming and loving relation with Him.

REFERENCES:
1. 11 April 1979, Kolkata
2. Namami Krsnasundaram, Disc: 6
3. Ananda Vacanamrtam-12
4. Ananda Vacanamrtam-12
5. Ananda Vacanamrtam-12
6. Ananda Vacanamrtam-1

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Baba

This entire email is composed of 2 parts:
(1) Posting: History of Kiirtan
(2) Prabhat Samgiita #3016

Each section is demarcated by asterisks (***)

== HISTORY OF KIIRTAN ==

Namaskar,
This is the story of the day when Baba first gave the Baba Nam Kevalam kiirtan mantra at Amjhariya in 1970. This is of great historical and devotional importance to all Ananda Margiis.

WHY AMJHARIYA WAS THE BEST PLACE

Actually, at the time Amjhariya was the ideal spot to initiate kiirtan as other places might have led to more resistance. Baba would have had to spend a lot more time and energy persuading and convincing jinani wts. Why? Because they were essentially thinking that Baba is Guru – not more than that. They could not comprehend that Baba is Parama Purusa, i.e. Mahasambhuti. In India accepting someone as Guru is very common – every family has one or another type of guru. Whereas accepting someone as the Almighty is a totally different matter. That was especially difficult for those who were in key posts in Ananda Marga.

HOW SOME DADAS OPPOSED KIIRTAN

The proof of this is that later when kiirtan had spread all around, it was still seen that opposition came from many wts in key posts. Many of those workers left the organisation, other wts openly criticised the Baba Nam Kevalam kiirtan, and some simply refrained from doing kiirtan at all for 6 months or even 1 or 2 years. Such was the case with dadas like Ac Vijayananda Avt and Ac Tadbhavananda Avt. They refused to sing or dance kiirtan for months or even a year or more.

Indeed in His book, Shraddhainjali, Ac Tadbhavananda Avt has described and clearly put in print how he was frustrated and upset by the Baba Nam Kevalam kiirtan and he took a stance against it. Please read this following excerpt from dadaji’s book.

“This recitation of Baba Nam Kevalam was quite new to me and to other margiis who had not been in Ranchi. Baba was knowing the problem of my mind…Baba asked how we liked the Kiirtan of Baba Nam Kevalam. He particularly pointed out towards me. I spoke in a blunt way: “Baba, there are already many Kiirtan, such as Hare Krsna, Hari Rama and so on, so our Baba Nam Kevalam will create more controversies”.” (Ac Tadbhavananda Avt, Shraddhainjali, p.p. 74-5)

It is apparent from his expression that Ac Tadbhavananda was not in favour of the Baba Nam Kevalam kiirtan; he even confronted Baba in person about it.

BABA’S DIVINE DRAMA

Knowing all this, we can understand how Amjhariya was the best place for Baba to introduce kiirtan. Furthermore, Baba did it with no wts present. Those margiis who were along with Baba in Amjhariya at that time knew that whatever Baba told was for their welfare and they followed His order without question – without any if’s or but’s. More details about this are shared below.

As we all know, Baba’s plan is to grace the masses and flood the world with devotion. All should be benefited by the advent of Taraka Brahma. So He had to give something for everybody. For that purpose, Baba gave kiirtan and Amjhariya was the best place. So Baba made the schedule and reached there.

In His divine drama, He told others He was going there “to take rest” and that there will not be any organisational work. He said that the office flow in Ranchi headquarters was too busy and that He needed to rest in a calm place.

Usually when Baba goes anywhere there is reporting, general darshan, PC, and all kinds of committee meetings etc. That was the standard manner. But none of that was scheduled at Amjhjariya. It was announced that Baba was going there to rest.

WHO WAS ALLOWED TO GO TO AMJHARIYA

Thus only a few people were given permission to go to Amjhariya; No Wt was allowed – not PA Vishokananda, nor GS, nor VSS in-charge. It was by invitation only. Those selected were ready to do whatever Baba wanted without any hesitation. Without permission, nobody else was allowed to go. And it was not pre-announced that the new kiirtan program would be introduced. No such announcement was made at all. Everybody thought that this was going to be a time to rest; nobody knew the greater reason why Baba was going there. This was His liila.

Again, this was quite unusual, because Baba would never make a program solely to take rest and it was unheard of to make a tour program where only few people are allowed to attend or participate. Normally there was a huge crowd and all were welcomed. It was rare, even unprecedented, for Him to announce that He will take rest and no organisational work will happen.

THE SPECIFICS OF THE JOURNEY AND

THE PRESENTATION OF KIIRTAN

Baba started from Ranchi to Amjhariya at 2pm on Oct 7. He was accompanied by three margii volunteers, one cook, and one driver. They reached Amjhariya by 5pm. The next day, the local family acarya Brahmadevaji came even though he knew nobody was allowed to visit. He stood outside the campus around midday and was crying out, “Baba, Baba, Baba.” Hearing this Baba asked, “Who is that?”, and later Baba granted him permission to come inside.

First Baba created the siddha mantra – Baba Nam Kevalam – and He explained it to those who were around. Then He told them to sing.

Around this time, the above mentioned family Acarya Brahmadeva went back outside to the surrounding area and told margiis to gather people, He said, “We must start chanting Baba Nam Kevalam by 12 midnight.” The date was 08 Oct 1970. Initially the kiirtan started with only a small handful of margiis; gradually more and more margiis who lived locally came. But no wts were present as they were not allowed to attend.

KIIRTAN SIDDHI

When the kiirtan started then Baba gave a demonstration of kiirtan siddhi. Those present heard how the kiirtan melody was emanating from the air, water, space, and from all kinds of sounds like the barking of dogs, the chirping of birds, the movement of animals, and the noise of vehicles. In each case, those sounds changed directly into kiirtan.

Where there was no sound, then that melodious kiirtan was even resonating from space. And when they blocked their ears then from inside the mind they could hear kiirtan was going on. It was divinely intoxicating and purely Baba’s blessing.

Baba explained that the siddhi in first lesson is hearing omnkara dhvani; and gaining siddhi in dhyana means seeing Baba everywhere in everything.

Similarly, there is siddhi in kiirtan: That occurs when one can hear the melodious, low-pitch of divine Baba Nam Kevalam kiirtan everyhwere, in all directions, without even chanting it. Just it is resonating from all places; that is kiirtan siddhi.

That time so many got samadhi in kiirtan chanting.

In the ensuing months, Baba gave many demonstrations in DMC and people were ecstatic singing kiirtan. Baba was giving so much vibration that everyone started jumping up and down. No one could sit idle. This was especially true in the case of the DMC at Muzzafarpur (1971) as well as countless other DMC’s. Where kiirtan was held, people were blessed with great spiritual vibration and desire. In that way, the Baba Nam Kevalam kiirtan spread like wildfire…

People realised that kiirtan is powerful.

SUMMARY

Kiirtan is very important for the common mass – for everybody. That is why Baba has graciously given kiirtan; verily Amjhariya was the best place to introduce kiirtan at that moment in time (1970).

From an historical perspective, the day and the place is important; but, from a spiritual perspective we must always remember that kiirtan can be done anywhere and everywhere. It will always be beneficial.

Namaskar,
Mahendra

Prabhat Samgiita

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

Purport:

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

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

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

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

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Baba

== BITTER PILL TO SWALLOW ==

Namaskar,
We all know that when Taraka Brahma manifests Himself on this earth then He comes with a distinct purpose. In particular, Shrii Krsna designed the Mahabharat to teach the society: By this well-planned, historic event, Lord Krsna provided a practical demonstration from which everyone could learn, grow, & prosper.

So indeed the Mahabharat was not an ordinary war but rather a pre-planned event by Lord Krsna Himself in which the characters were assigned particular roles – and they acted accordingly.

“All the characters in the Maha’bha’rata, from beginning to end, were simply puppets on the stage. They were made to dance by the tricks of Lord Krs’n’a alone.” (1)

PURPOSE OF CHARACTERS OF MAHABHARATA

Lord Krsna made each character perform in a given manner. By this design, through each of the central figures of the Mahabharat, Lord Krsna instilled a special lesson for the society. Such is the speciality of the Mahabharat.

For example:

(A) To teach the society that one must not ask anything from Parama Purusa, Lord Krsna made the character – Jayadrath.
(B) To show humanity that teachers must not be unjust and partial towards their students, Lord Krsna created the character – Dronacarya.
(C) To teach society that one must not be a goody-goody who fails to oppose sinners, Shrii Krsna created the character – Bhisma.
(D) And to demonstrate to the society that in the fight between good and evil the good side may also suffer some setbacks yet must persevere, Lord Krsna made the character – Abhimanyu.

Through each of these aforementioned roles, Lord Krsna teaches the do’s & don’ts of life, in the most practical way possible – through a demonstration that everyone could see, feel, and touch.

This is also the case with the character – Karna. Furthermore, what we can learn from Karna’s role is directly related with the present state of affairs in our Ananda Marga.

More specifically, some innocent margiis and wts are following in Karna’s fateful footsteps, in so far that they think they are doing something dharmic and great. But in reality they are being naive & simple.

KARNA’S SPECIAL ROLE

Through Karna, Lord Krsna wanted to show the people that even if one is a devotee and of superlative character, still if one follows the defective approach of simple morality, they will bring destruction and disaster into their life. This is what Lord Krsna wanted to teach to the inhabitants of this earth, long, long ago.

Unfortunately, here we are 3500 years later, and still Lord Krsna’s divine guideline & warning about simple morality has yet to be learned. Still Karna’s defective approach of simple morality is haunting the general society – as well as our own AMPS.

Here is a pointed look at how Lord Krsna designed the role of Karna in the Mahabharat so that His special teaching about simple morality can be understood and assimilated by all.

KARNA & HIS SIMPLE MORALITY

It is well known, that the standard of intellect of the people in that ancient era of the Mahabharat was not so high and that in general the people were innocent and pious. In their heart they were simple moralists.

“So many examples of simple morality can be cited in the age of the Maha’bha’rata. It was taken to be so natural by the people. There was no question of anything written at the time of taking loans, etc. Moreover, literate people were few and far between. The sun and the moon were working as witnesses and people were free in their transactions.” (2)

So in their regular way, the people of that era were inclined towards the ways of simple morality – not spiritual morality. No one was a better example of this than Karna, for he was stellar in all he did.

“Karna attached much importance to simple morality, but lacked in spiritual morality…Karna possessed simple morality, which was static whereas the Pandavas were armed with spiritual morality.” (3)

So Karna was deeply engrossed in simple morality and it was this simple morality which led the well-intentioned Karna into so much trouble, and ultimately led to his fall. Because we all know that due to his strict adherence to simple morality, the pious Karna remained loyal to the wicked Duryodhana, and by this way Karna met his unfortunate fate.

SIMPLE MORALITY VS SPIRITUAL MORALITY

As we know, there is a crystal-clear difference between simple morality and spiritual morality.

“Ultimately it is spiritual morality that wins over simple morality, but common people always commit mistakes on this point. It is never proper to extend support to immoralists. As Bhisma, the grandfather, had accepted the food and drink of the Kaoravas, he continued to support them.”

Here above Baba points out that Bhisma was an adherent of simple morality and for that reason he remained loyal to Duryodhana and followed him into battle – which ultimately led to his downfall and death. If, on the other hand, Bhisma was a man of spiritual morality, he would have warned the sinful Duryodhana of his depraving ways and Bhisma would have either rectified Duryodhana or left his company. But that Bhisma did not do.

In essence, simple morality means blindly supporting “my friends, “my group”, or “my cousin” etc, whether they are doing right or wrong because that person helped me in my dark days. People often feel obliged to those who have helped them and will support that person – whether they do good or bad deeds. This is simple morality.

Spiritual morality is completely dharmic. With spiritual morality, one adheres to the path of righteousness and universal welfare – period. There is no concession; and, there is no scope for remaining loyal to those indulged in selfishness and sin. Rather one will always do for the greater good. Following spiritual morality one will always be victorious.

Unfortunately, throughout his life Karna – and Bhisma too – was the personification of simple morality. As Ananda Margiis, we should never be disposed in this way.

PRESENT-DAY RELEVANCE

At this very moment, a few margiis & wts are following in Karna’s footsteps and doing very similar things to what Karna did. Before recounting the details of the Mahabharat & Karna’s tragic fall, which many of you are already familiar with, let us remember that this is highly related with the ways of some naive margiis & wts. And that will be detailed below.

MORE ABOUT HOW AND WHY KRSNA CREATED KARNA

To begin then, first let us recall that Baba Himself states that except for one flaw, Karna was the top-most person in the entire Mahabharat. That is to say, Karna had more virtue than any of the other heroes, including the Pandavas. He was noble, brave, intelligent, courageous, valiant, plus he was an ardent devotee of Lord Krsna. So, in the entire Mahabharat, Karna was of the best character – second to none. This is Baba’s explicit guideline from His Hindi discourse.

“If anyone searches the entire Mahabharat, they will not find any other person like Karna; he is unparalleled in all respects – except that he has only one flaw.”

This is a transcription about Karna from Baba’s special discourse.

That is the way Lord Krsna planned it. Shrii Krsna wanted to put forth the idea to the society that even though Karna was unparalleled in all respects, yet because of this one defect of following simple morality, Karna lost everything and met his tragic end.

This concept Lord Krsna wanted to teach to all, but not everyone has learned this point. That is why some are suffering still today from this same problem of simple morality. What to say about the general society, this is going on in our Marga.

Here the key point is that none of Karna’s superlative characteristics could save him from the fate of simple morality. That is the special teaching Lord Krsna has given through the role of Karna. So no devotee should ever follow simple morality, otherwise they will face an untimely downfall, just like Karna. Yet in our Ananda Marga we see this very thing happening – on a daily basis.

A CASE STUDY: HOW SIMPLE MORALITY INVITES SIN

The story of the Mahabharat is well known, but for the sake of review it should be said that Karna was the chief ally and loyal friend of the evil-minded Duryodhana. What Duryodhana wanted, Karna did. Because Karna thought that since Duryodhana had befriended him then he (Karna) should do anything and everything to please his Duryodhana – no matter the cost.

A few margiis & wts are following this same approach and by that way they are falling into groupism. Later on more will be said about this.

Here then is that point about Karna.

“He [Karna] was the most trusted friend of the Kaoravas. He has some striking points of similarity with Bhisma; for example, if someone did some service to him, he [Karna] always remained faithful to him. He followed a code of simple morality.” (4)

Tragically then, due to his defective way of simple morality, Karna placed his so-called sacred friendship with the lustful Duryodhana above everything else in life. Karna had every opportunity to know that Duryodhana was wrong & wicked, but even then Karna embraced him and supported him fully – 100%. He could not bring himself to do anything else.

Why was Karna doing like this? Because he was simple and kind-hearted. He was thinking that what he was doing was the right thing. Earlier Duryodhana saved him so the good-natured Karna thought, ‘I should feel gratitude towards Duryodhana and be faithful to him– that is my true dharma’. That is how Karna was thinking in his simple mind and he held steadfast to that belief.

PRESENT DAY SITUATION IN OUR MARGA

Nowadays in our Ananda Marga, similar things are happening. Some simple and naive margiis & wts – in their innocent outlook – they think they are supporting the right person or party etc, but in their confusion they end up supporting dogma or wrong things. So just as Karna had no idea that he was doing anything wrong, same is the case with the margiis.

Karna was strongly feeling that what he believed in was dharmic. And he had the requisite force & strength of mind to follow natural morality. So when Karna gave his word he followed through accordingly. Whatever vow he took, he completed. So Karna was very strong. And with that strength and innocence, he remained ever loyal to Duryodhana.

And similar is the case with various Dadas, Didis, and margiis. They have so many good qualities and they want to do what is right, but in their simplicity they fall into the wrong thing. Just like Karna did.

KARNA WAS A DEVOTEE

Here we should remember that Karna was not just some ordinary person. He was great in many respects; plus, Karna was a devotee of Lord Krsna. And he understood well that Lord Krsna was Taraka Brahma. Proof being that he was repeating Krsna’s name at his fateful end.

“He [Karna] breathed his last with Krs’n’a’s name on his lips.” (5)

So Karna was a great devotee – but even then for the sake of his friendship with the lustful Duryodhana, due to his simple morality, Karna fought against Lord Krsna and the Pandavas. This is the indisputable history.

Such is the vileness of simple morality – it takes a man, even a great man, away from dharma, away from his Ista – away from Parama Purusa.

This is Lord Krsna’s graphic demonstration and divine teaching: Not at any cost should one follow simple morality.

Unfortunately some in our Ananda Marga are doing the same thing and later on we will discuss this point in greater detail – with examples.

KARNA’S DEFECTIVE APPROACH (CONTINUED)

To continue then with the Mahabharata, we can say further that due to his unfortunate approach of simple morality, Karna never even tried to steer Duryodhana away from his anti-social and mean-minded ways. Karna obediently supported Duryodhana from start to finish – all because of his kind-hearted nature, gratitude towards Duryodhana, and strict adherence to simple morality.

“As Bhisma, the grandfather, had accepted the food and drink of the Kaoravas, he continued to support them [Duryodhana and the Kaoravas]. Of course he tried in his own way to change the attitude of Duryodhana, but he didn’t exert pressure on him. Karna did not even try to change Duryodhana’s attitude, much less exert pressure on him.” (6)

So although both Bhiisma and Karna were two tragic victims of the inherently defective ways of simple morality, Karna was the worse of the two as he never even attempted to bring Duryodhana on the proper path. Not once did Karna try to do this. Reason being that he felt that he owed his life to Duryodhana and that it was his dharma to show gratitude towards Duryodhana. And that very gratitude took the shape of Karna remaining 100% loyal to Duryodhana – regardless of what Duryodhana did.

SIMILAR SCENARIOS GOING ON IN AMPS

In various ways, in their kindness and innocence, a few margiis and wts are quite similar to Karna. Please read these following case studies and examples and the judge for yourself.

1. Some margiis & wts feel sentimentally close with those in Tiljala so they think mahaprayan is okay; or others think that because they were born in Bihar so they must support the Bihari faction; or still more think that since they were born in Chattisgarh so they must support another group etc.

2. Then there are others who think that, ‘Since Sarvatmananda rescued me from a difficult situation so I must support whatever he does – that is my dharma’.

3. Still others think that, ‘Since Sarvatmananda is printing some books then I should support him. And even if Sarvatmananda infuses various dogmas it is ok, why should I oppose him’.

4. Some say that, ‘Rudrananda gave me my family acaryaship so then how can I go against him. Rather in the public eye I must speak favourably on his behalf’.

5. Then others recall that, ‘Sarvatmananda gave me my avadhuta diiksa then how can I ever forget that – I must repay him. So what Sarvatmananda is doing is fine’.

6. Plus there are a few who simply think that, ‘This or that Dada, or this or that Didi and I are friends. He stayed at my house many times and we ate food together. Thus I must take his side’.

7. Then there are a few who think, ‘If I oppose any of the various groups then I will lose prestige and I will not be appreciated so I will ignore their wrongdoing for the sake of my prestige.’

8. Still another persons thinks, ‘I want to retire in that MU with Didi Ananda Giita’s group, so how can I oppose what Didiji is doing. I cannot oppose her.”

MORE SCENARIOS GOING ON IN OUR AMPS

Here are more things that some simple and innocent margiis and wts are doing…

7. Some reason that, ‘I got my first overseas posting when so & so was GS, so I cannot go against him’.

8. Then one or two people think that, ‘Rudrananda gave me money to secure my financial situation so I cannot go against him even if he unjustly expels everyone from AMPS.’

9. Others rationalise that, ‘Sarvatmananda helped me arrange my daughter’s marriage, and he will withdraw his support for the marriage if I point him out about the fake Bhukti Pradhan (BP) manual. So I cannot intervene on behalf of the integrity of BP rights. I must stand by Dadaji – that is where my allegiance lies’.

10. Still more think along the lines of Bhisma that, ‘I am old and aged so if I struggle against the rulers they will toss me out of my house and banish me to the jungle. So let them do what they like, what can I do. I cannot go against them because then they will create problems for me’.

11. Then there a few wts who fail to speak out against injustices because they do not want to lose their Master Unit – where they have their own private ashram. So in order to ensure that they do not get transferred from their chosen MU, they became cowardly and sheep-like towards those ruling factional heads.

12. Then one or two margiis or wts just very mildly oppose the ways of groupism – just like Bhisma did. But they are not willing to go beyond that little threshold – they are unwilling to do the needful – for various reasons.

All these above scenarios fall within the confines of simple morality, and this is not good.

To understand more about this let us examine how Baba has critiqued and pointed out the defect of Karna’s stance. Because as we all remember, the sentimental Karna was dedicated and completely loyal to the evil-minded Duryodhana. By studying this then some margiis can also learn what is to be done.

WHAT KARNA SHOULD HAVE DONE

Baba guides us that the kind-hearted Karna should have approached Duryodhana and said:

‘Oh my dear friend Duryodhana. You have been so generous to me. You have given me everything. You have single-handedly resurrected my life and given me a place in this world when all others neglected me. You are my ever faithful friend and companion. For this reason – with all due reverence and respect – I must advise you NOT to pursue your unrighteous ways. That will not be good for you. Please listen to me. You are such a fine King and your reputation will be ever pristine if you adhere to the path of goodness and help others. Please, please I will help you – come with me and abide by dharma’.

This is what Karna should have done, according to Baba.

Similarly those margiis who got favours from groupist Dadas and Didis should show their gratitude by bringing those workers onto the proper path – otherwise they will become just like Karna.

Unfortunately, because Karna got food, shelter, and “friendship” from Duryodhana, Karna became sentimental and in his ways of simple morality he thought that, ‘Since Duryodhana helped me on my bad days, how can I go against him. Rather I must follow whatever he says’.

By this way, the heroic Karna thought he was properly expressing his gratitude towards Karna. When actually he was doing harm and committing sin. Unfortunately a few margiis and wts are falling into this same problem – due to their innocence.

ROBBER EXAMPLE

This whole situation is just like if one robber fed one citizen who had no food, then to show their gratitude that good citizen should not therefore join that robber’s gang and commit various crimes etc. That is not the proper way to express one’s gratitude & thankfulness. Better is to convince that robber that what he is doing is sinful and one should attempt to bring him onto the right path. That will be the real expression of gratitude.

So that is what Karna should have done 3500 years ago and that is what some margiis and wts should do in this present moment.

KARNA’S LAST STAND

But this type of thing Karna did not do: Karna did not try to correct Duryodhana’s sinful behaviour by bringing him to the proper path. Although that would have truly helped Duryodhana, Karna never thought to express his gratitude in that way.

“Although he fought against the Pandavas who were always backed by Krśńa, he breathed his last with Krśńa’s name on his lips. Karna’s was an excellent character, except for one defect: he valued simple morality more than spiritual morality.” (7)

Instead, out of his simplicity and kind-heartedness, Karna adhered to the code of simple morality and remained 100% faithful and utterly subservient to Duryodhana’s negative ways. Due to this defect of simple morality, Karna could not part from his friend nor guide him properly.

In contrast, here Baba guides us that those armed with spiritual morality will always follow the path of righteousness and try to bring others along on that path. And if after trying again and again and still they cannot convince them to adopt the path of righteousness, then at least they themselves must adopt that path.

“Strict adherence to spiritual morality may lead to the parting of friends.” (8)

So Baba says that by following spiritual morality one will always adhere to dharma and that may lead to the parting from their “friend”.

But due to his flaw of simple morality, this much the fateful Karna could not do. And this led to his tragic and unfortunate fall. Everyone knows well what happened to him in the end…

NOW IS THE TIME TO RE-EVALUATE THINGS IN AMPS

Keeping Karna’s entire situation in mind, everyone should take the time to evaluate their own stance.

For example, if one is still supporting the Sarvatmanandas or Rudranandas or Ananda Giitas any groupist ananda, because that Dada or Didi did a favour for you in the past, then one should think twice. And one should express their gratitude and indebtedness by bringing that Dada or Didi onto the proper path. Failing that, at least one should save themselves and come onto the proper path.

None should continue to fall into the hole of groupism etc due to their adherence to simple morality. None should remain faithful to those factional leaders in order to express “gratitude” towards them. None of this will bear any fruit – rather it will bring about one’s fall, just like Karna.

So now is the time everyone should think and review – lest they meet a similarly tragic & unnecessary end.

Namaskar,
in Him,
Pramod

References:
1. Disc on the Mahabharata, p.35
2. Discourses on the Mahabharata, p.46
3. Discourses on the Mahabharata, p.60-61
4. Discourses on the Mahabharata, p.55
5. Discourses on the Mahabharata
6. Discourses on the Mahabharata, p.56
7. Discourses on the Mahabharata
8. Discourses on the Mahabharata, p.56

PS Intro: In the following song, the term ‘parii’ (angel) has been used to denote Parama Purusa Baba. So in Prabhat Samgiita, the term ‘parii’ does not mean some dogmatic religious angel.

“Ghor timire ma’tha’ nat kore bosechilum ekela’…” (P.S. 1946)

Purport:

In the deep cimmerian darkness, with my head hung low in shame and sadness, I was sitting along in an isolated place. One angel came from the golden divine world, extending its wings.

The angel told me, “I am always along with you; you are never alone or helpless– nor in the past were you ever alone. You are unaware that I am the angel of divinity and that I am your eternal companion. I reside
eternally in your mind. So don’t ever be perturbed or get affected by the spell of misery.”

The divine angel further revealed to me that, “Even if you are forgetting me and keeping distance, even if you don’t remember or think about Me, I will never forget you. Lovingly I care for you and fulfill all your needs. Even by mistake I cannot avoid you. I always keep you close to Me.”

In the deep, isolated dark place immersed in avidya maya, with my hanging head I was crying in misery. The angel from the divine world came close and blessed me…

Read Full Post »

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…

Read Full Post »

Subject: Re: Like Analogy of Goat And Pumpkin (Bhavatiita)
Date: Sun, 25 Nov 2012 23:25:07 GMT
From: Ashutosha Deva
To: am-global@earthlink.net

BABA

== RE: LIKE ANALOGY OF GOAT AND PUMPKIN ==

~ Part 2 ~

(Note: This is the second letter in this series. Key sections of the first letter have been appended below in brown italics. In addition, a link has been appended for those who wish to review the initial letter on this topic in its entirety. – Eds)

Namaskara!

Superb job. It is true what you said about how those embedded in materialism will not be able to decipher Baba’s work and will depend upon margiis to help interpret. When I was a teenager in the Sector, I met this Didi once at at UKK and was impressed with her talks on Ananda Marga ideology. I liked her intellect. When her CB book came out I wondered about the passages on Christ and other teachers but since it was being published I thought Baba O.K’d it.
Decades later, I can see the folly in her book and I wonder if these emails have been sent to her? Perhaps, some of us who have read these emails about her book have told her already? I don’t know.

Perhaps, we should keep an actual list of all the things to be overturned since 1990 so that when authority within the organization is returned to some responsible leader, we can address these issues have them taken care one by one (e.g. BP rules, margii rights, silent action towards acharyas when appropriate, wrong translations, RAWA program filth, Devashish book, Keshavanandaji’s wrong interpretation of death’ arrival, and so many more issues you have talked about over the years. Let there be a list.

At His lotus feet,
Ashutosha Deva

SADGURU APPEARS

As an example, let us take a look at one of Baba’s original teachings from Ananda Sutram. In His spiritual treatise, Baba reveals the special secret behind the appearance of Sadguru in the life of a sadhaka in sutra 3-8.

3-8 Muktya’ka’unks’aya’ sadgurupra’ptih.

“Purport: When a vehement desire for emancipation wakes up in a person, he attains his sadguru [true spiritual preceptor] on the strength of that desire.” (Ananda Sutram)

Thus, Sadguru comes only when the aspirant has a deep desire to realise Him.

Also embedded within this special sutra is the supreme idea that Brahma Himself is the Sadguru – not any other lower being or entity.

Baba says, “What is the Sadguru? The word “sat” means “that which undergoes no change”…“Sat”. Now, the entity by whose grace one comes into contact with sat (sat, the non-changeable entity, the non-changeable stance, the non-changeable nuclear entity around which so many electrons move) – that entity, or rather, that framework through which Parama Purus’a is working or Ta’raka Brahma is functioning, is the Sadguru.” (Ananda Vacanamrtam-3)

From His above guideline, it is quite clear that Sadguru is that singular Divine Entity, i.e. Parama Purusa Himself – no one else, no other lesser teacher. Taraka Brahma is Sadguru.

Hence there are two highly significant features to this sutra 3-8. The first being that Sadguru comes when the aspirant has the strong longing to attain Him, and the second being that Sadguru is Brahma Himself.

BOOK IS OFF THE MARK

But see what this “Commentary Book” (CB) does to this special sutra.

In an attempt to explain Baba’s sutra 3-8 about the arrival of Sadguru, the “Commentary Book” gives all kinds of examples and stories about so-called gurus like Swami Ramananda, Totapuri, and Ram Mohan Roy’s guru. In each of these instances, the “CB” puts forth a “dramatic story” how these dogmatic gurus – who themselves are spiritual aspirants – came to their disciples. This is the way the “CB” attempts to explain sutra 3-8 about the arrival of Sadguru.

– “At the time Swami Ramananda was the greatest teacher in Benares, but since Ramananda was a Hindu and Kabir was a Moslem, Ramananda would not take him as as disciple…[Kabir] fell at Ramananda’s feet…and Ramananda had to take him as his disciple.”

– “Then one day the master Totapuri appeared, and he became Ramakrsna’s guru.”

Verily, these above examples from the “CB” have nothing to do with the real meaning of Baba’s sutra 3-8.

Because in His spiritual treatise, Ananda Sutram, Baba is explaining the whole of Ananda Marga ideology, including the appearance of Sadguru. And as we all know, Taraka Brahma is that Sadguru – that is what our Ananda Marga ideology says and that is what every Ananda Margii has realised.

Yet that “CB” explains sutra 3-8 by using tales about dogmatic Hindu gurus like Swami Ramananda & Totapuri as proof of how Sadguru comes – as if such so-called gurus are the equivalent of the Ananda Marga standard of Sadguru.

TRUE MEANING OF SADGURU

As we know, in Ananda Marga, the whole concept of Sadguru is a sublime ideal – on no other path is Brahma the guru. Whereas, in Ananda Marga it is like that: Brahma is the Guru; Baba Himself is the Sadguru. That is why our tantric path of Ananda Marga is wholly unique and has no equal. Because Brahma is the Sadguru.

Note 2: WHO WROTE THIS “COMMENTARY BOOK”

As many of you may be aware, this so-called Commentary Book CB) was written by Didi Ananda Mitra. The actual name of her “CB” book is, “The Spiritual Philosophy of Shrii Shrii Anandamurti: A Commentary on Ananda Sutram”. The book has been printed twice: 1981 & 1998. Unfortunately, in that 17 year gap between the first and second printings, not a single mistake was repaired.

And now 14 more years have passed and still these same faulty teachings have not been repaired.

HERE IS THE FULL LETTER:

http://www.am-global-01.blogspot.com/2012/11/like-analogy-of-goat-and-pumpkin.html

Read Full Post »

From: “Bhavatiita”
To: am-global@earthlink.net
Date: Sat, 24 Nov 2012 21:23:14 -0500
Subject: Like Analogy of Goat And Pumpkin

Baba

== LIKE ANALOGY OF GOAT AND PUMPKIN ==

Namaskar,
As Ananda Margiis, we are so blessed to have come in contact with Baba – the Sadguru. And one of our main endeavours is to serve Him by spreading His teachings, maintaining their authenticity and integrity.

To that end, we are to do pracara, explain His scriptures, and involve in so many engagements. Already many good margiis and wt’s have made great strides in this arena – much positive work is going on.

NOT EASY TO INTERPRET

In our Ananda Marga, Baba has given a wide variety of books, Some are easier to understand than others. For instance, comparatively speaking, the Ananda Vacanamrtam series is simple and easy, whereas Idea & Ideology, Yoga Psychology, and Ananda Sutram are quite difficult. Without a clear understanding of such texts, one should not try to interpret them as they will only confuse and mislead others. That is Baba’s warning.

Baba says, “The scriptures should always be interpreted by qualified scholars, competent philosophers, and penetrating thinkers. If one tries to interpret a profound scripture with superficial knowledge, the interpreter appears ridiculous and the audience is confused.”

“There are some people who are neither scholars, nor philosophers, nor penetrating thinkers, but merely wander about interpreting scriptures as a means of livelihood [psychic and / or economic]. They utterly fail to present the proper matter in the correct perspective before the audience…[and] do more harm than good to the society.” (Namah Shivaya Shantaya, Disc: 14)

Unfortunately, one Wt has written a “Commentary Book” (CB), and instead of properly explaining Baba’s divine teachings, the author moves in another direction.

SADGURU APPEARS

As an example, let us take a look at one of Baba’s original teachings from Ananda Sutram. In His spiritual treatise, Baba reveals the special secret behind the appearance of Sadguru in the life of a sadhaka in sutra 3-8.

3-8 Muktya’ka’unks’aya’ sadgurupra’ptih.

“Purport: When a vehement desire for emancipation wakes up in a person, he attains his sadguru [true spiritual preceptor] on the strength of that desire.” (Ananda Sutram)

Thus, Sadguru comes only when the aspirant has a deep desire to realise Him.

Also embedded within this special sutra is the supreme idea that Brahma Himself is the Sadguru – not any other lower being or entity.

Baba says, “What is the Sadguru? The word “sat” means “that which undergoes no change”…“Sat”. Now, the entity by whose grace one comes into contact with sat (sat, the non-changeable entity, the non-changeable stance, the non-changeable nuclear entity around which so many electrons move) – that entity, or rather, that framework through which Parama Purus’a is working or Ta’raka Brahma is functioning, is the Sadguru.” (Ananda Vacanamrtam-3)

From His above guideline, it is quite clear that Sadguru is that singular Divine Entity, i.e. Parama Purusa Himself – no one else, no other lesser teacher. Taraka Brahma is Sadguru.

Hence there are two highly significant features to this sutra 3-8. The first being that Sadguru comes when the aspirant has the strong longing to attain Him, and the second being that Sadguru is Brahma Himself.

BOOK IS OFF THE MARK

But see what this “Commentary Book” (CB) does to this special sutra.

In an attempt to explain Baba’s sutra 3-8 about the arrival of Sadguru, the “Commentary Book” gives all kinds of examples and stories about so-called gurus like Swami Ramananda, Totapuri, and Ram Mohan Roy’s guru. In each of these instances, the “CB” puts forth a “dramatic story” how these dogmatic gurus – who themselves are spiritual aspirants – came to their disciples. This is the way the “CB” attempts to explain sutra 3-8 about the arrival of Sadguru.

– “At the time Swami Rama was the greatest teacher in Benares, but since Ramananda was a Hindu and Kabir was a Moslem, Ramananda would not take him as as disciple…[Kabir] fell at Ramananda’s feet…and Ramananda had to take him as his disciple.”

– “Then one day the master Totapuri appeared, and he became Ramakrsna’s guru.”

Verily, these above examples from the “CB” have nothing to do with the real meaning of Baba’s sutra 3-8.

Because in His spiritual treatise, Ananda Sutram, Baba is explaining the whole of Ananda Marga ideology, including the appearance of Sadguru. And as we all know, Taraka Brahma is that Sadguru – that is what our Ananda Marga ideology says and that is what every Ananda Margii has realised.

Yet that “CB” explains sutra 3-8 by using tales about dogmatic Hindu gurus like Swami Ramananda & Totapuri as proof of how Sadguru comes – as if such so-called gurus are the equivalent of the Ananda Marga standard of Sadguru.

TRUE MEANING OF SADGURU

As we know, in Ananda Marga, the whole concept of Sadguru is a sublime ideal – on no other path is Brahma the guru. Whereas, in Ananda Marga it is like that: Brahma is the Guru; Baba Himself is the Sadguru. That is why our tantric path of Ananda Marga is wholly unique and has no equal. Because Brahma is the Sadguru.

In Ananda Marga, we are trying to show the world that the path of Ananda Marga is pure dharma where the Preceptor or Sadguru is Brahma.

This sutra (3-8) is not difficult to understand for any sincere margii. Because their life and their coming onto the path of Ananda Marga, and taking initiation & accepting Lord Shrii Shrii Anandamurti ji as the Guru, is verily the living representation of this sutra. Their account is this sutra in story form. Baba has graciously put their story in sutra form. In one phrase this sutra is your story how you came into Ananda Marga. You had this longing in your mind and then By His grace you got the Sadguru and the path. He is guiding and helping you to reach unto the Goal.

Yet the “CB” is making it look like getting the Sadguru is just like getting any ordinary teacher or joining any dogmatic path. That is like comparing pure gold with mud. The two cannot even be compared. In an attempt to explain sutra 3-8, the “CB” is equating Sadguru with various so-called gurus. This will only misinform and misguide readers.

THOUSANDS OF GURUS

Along these lines, one critical point is that if the disciples of Swami Ramdeva, Asharam Bapu, Shankaracharya, Mahesh Yogi, Ravishankar, or Satya Sai Baba and all sorts of thousands of “gurus” read this text then they are bound to think that they got the Sadguru. This book legitimates all those so-called gurus as being Sadgurus. So rather than striving to attain the real Sadguru, those innocent followers will be duped into thinking that theirs is the Sadguru,

THIS IS NOT THE ONLY PROBLEM

None should think that the incorrect explanation of Sadguru is the only problem or mistake in that so-called Commentary Book – far from it.

Rather, that “CB” veers away from the path on nearly every sutra which Baba has given by (a) equating Baba’s divine teachings with those of Christ, (b) telling that following dharma twice a day for 5 minutes is enough when Baba says that dharma must always be followed, (c) not recognising Prout as part of Ananda Sutram when in fact Baba has used the entire 5th chapter of Ananda Sutram to put forth Prout, (d) and indeed on nearly each and every page there are dogmatic explanations to Baba’s blemishless teachings.

Tragically, all these mistakes and errors are being passed onto the reader by this “CB”.

That is why many are telling that this “Commentary Book” must be removed from our Training Centres and removed from our jagriti bookshelves – as soon as possible. Because this “Commentary Book” is not preaching the ideals of Ananda Marga, rather in the name of Ananda Sutram and in the name of Ananda Marga, this book is putting forth dogmatic rituals from so many religions.

Understanding Baba’s high spiritual ideals is not easy – especially in this materialistic era, so the common people are apt to rely on others’ explanations. Yet when people refer to “CB”, they are getting something that will lead them away from the ideals of Ananda Marga. Unfortunately.

BRAHMA APPEARS AS SADGURU

All of Baba’s teachings are sacred – especially those which talk about getting Sadguru as the Guru and coming onto the path of Ananda Marga. Because this is the most unique aspect of Ananda Marga: Brahma is the Guru.

Yet the “CB” undermines this insinuating that any dogmatic teacher or so-called guru is the equivalent of Sadguru.

By Baba’s grace, we have all come onto the path of Ananda Marga due to His infinite love and compassion and here below, in a phrase, Baba graciously describes this unique and wonderful event of coming in contact with the Sadguru.

Baba says, “It is the special grace of Brahma to appear as Sadguru and teach spiritual practice to human beings. Is it not His special grace when Brahma attracts a person?” (Subhasita Samgraha-1)

Surrendering to Baba – the Sadguru,
Bhavatiita Deva

Note 1: OUR SAMSKRTA NAMES

Baba says, “At the time of initiation or shortly afterwards, those who do not have a Sanskrit name should be given one by the ácárya/á. The word deva should be suffixed to the name…the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)

Note 2: WHO WROTE THIS “COMMENTARY BOOK”

As many of you may be aware, this so-called Commentary Book CB) was written by Didi Ananda Mitra. The actual name of her “CB” book is, “The Spiritual Philosophy of Shrii Shrii Anandamurti: A Commentary on Ananda Sutram”. The book has been printed twice: 1981 & 1998. Unfortunately, in that 17 year gap between the first and second printings, not a single mistake was repaired.

And now 14 more years have passed and still these same faulty teachings have not been repaired.

Needless to say there has been ample opportunity to fix these errors, but some have reported that Didiji is not interested because she does not make a lot of money from this book. So she is perfectly happy to keep her faulty “Commentary” book as is, even though many good margiis have pointed out the defects of her so-called analysis.

All in all, Didiji initially tried hard to write a decent book, but the topic is just beyond her capacity to explain. Ananda Marga philosophy is deep and she could not manage. Her attempt is akin to a goat trying to swallow a whole pumpkin. The goat simply lacks the capacity. Same is the case with Didiji in her attempt to explain Ananda Sutram.

Her approach is pramatta – just bogus and bad from beginning to end.

That is why even though this “Commentary Book” has been used in our WT Training Centres, and in so many other places for years and years, now more and more are now realising that this “Commentary Book” is not what it purports itself to be.

Here Baba perfectly describes what happens when someone of lesser calibre attempts to explain His divine teachings.

Baba says, “The scriptures should always be interpreted by qualified scholars, competent philosophers, and penetrating thinkers. If one tries to interpret a profound scripture with superficial knowledge, the interpreter appears ridiculous and the audience is confused.”

“There are some people who are neither scholars, nor philosophers, nor penetrating thinkers, but merely wander about interpreting scriptures as a means of livelihood. They utterly fail to present the proper matter in the correct perspective before the audience…[and] do more harm than good to the society.”

“[They] interpret the scriptures just to exhibit their intellect – to procure for themselves a certificate of erudition. They remain far from the living spirit of the scriptures.” (Namah Shivaya Shantaya, Disc: 14)

There are some like Didiji whose livelihood may not come from direct economic gain but rather from social gain. Didiji did not make a lot of money from her book, but she did gain a high degree of social status. And with that enhanced social status she garnered respect, land grants, and large financial donations etc.

Note 3: FOR THEIR WELFARE

This letter has been written with everyone’s welfare in mind. Those sincere seekers looking for proper guideline about Ananda Sutram will gain the proper understanding of sutra 3-8, and related topics. Didiji herself will be benefited because by this way she can improve her own standard. She will then be able to serve others better. In contrast, if nobody points out Didi and she does not face any healthy criticism, then she will not grow and she will be a burden to the society by disseminating wrong teachings etc. With this healthy criticism, Ananda Mitra Didi will became an asset to the society. It is with this positive feeling in heart and mind that this letter has been written.

Note 4: ABOUT HER MASTER UNIT

Side by side, Didi Ananda Mitra created a master unit allegedly in her own name. It is a rather myopic outlook. She cannot conceive of the idea that she herself is mortal and will one day die. And after her death that MU will go in the hands of non-margiis, not AMPS. Didiji created her own kingdom in her own name, all of which will be lost.

Those who are emotionally attached think that because Ananda Mitra started the MU then it belongs to AMPS. But legally that is not the way it is. One day, this will all get dragged into the courts.

Note 5: IF YOU WANT MORE

If you are interested in receiving more postings which clearly delineate the defects of Ananda Mitra’s faulty Commentary, simply email the editors of this network and they will gladly send you some of the many letters on this topic.

Note 6: BLESSED TRAVELERS

By His grace, we are the blessed travelers of the path of Ananda Marga and it is our sacred duty to properly explain His teachings and highlight His glory – the specialty of Sadguru. Because only in the tantra of Ananda Marga is Brahma the Guru.

Here is the story of how one margii attained the Sadguru, by His grace, and entered onto the path of Ananda Marga.

http://am-global-01.blogspot.com/2011/03/mahaprayan-of-one-margii-baba-story.html

PRABHAT SAMGIITA

“A’mi ga’n geye ja’i, mor kon sampa’da na’i…” (P.S. 3610)

Purport:

Baba, by Your grace I go on singing the song. I do not have any type of quality or wealth other than this. I do not have lots of capital or a huge collection of virtues. Just I am completely dependent upon Your karuna’ and krpa’. My future is entirely in Your hand. Whether You allow me to remain close or push me away, it is up to You. But this much I know, that I am Yours. You have given me the gift of voice and that I am using for singing Your glory. And You have given me a heart which is full of yearning and love for You. You have filled my heart with the sweet nectar of devotion. Having all these things, again and again I surrender my whole existence unto You. Please grace me and keep me along with You…

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Date: Mon, 23 Jul 2012 21:36:43 -0000
To: am-global@earthlink.net
From: Chandra Shekhar
Subject: The Birth of A’nanda Ma’rga

BABA

“Shra’van’ii pu’rn’ima’r katha’ a’j mane par’e…” (P.S. 4954)

Purport:

Baba, today the divine story of Shra’van’ii Pu’rn’ima’ is coming in my mind, in my heart. O’ Bandhu, the memory of Shra’van’ii Pu’rn’ima’ is floating in my mind. The glorious advent of that historical day is still fresh in my mind when the divine play between the staticity and divinity started happening [1]. That time the sweet, fragrant air was saturated with the aroma of the night jasmine; it was permeating the entire atmosphere. This yuthika’ flower was full of sweetness & love. A sweet, mild breeze was blowing and various creatures including frogs were singing the chorus with great joy. the grace of Supreme Consciousness acted upon the crude mind with the divine force of ista mantra shakti. On that very day of Shravanii Purnima, new spiritual vibrations were created on this earth as the radiant effulgence pierced through the fog & the darkness. The memory of that Shra’van’ii Pu’rn’ima’ is still fresh in my mind, by Your grace…

END NOTES FOR PRABHAT SAMGIITA #4954:

[1] Here Baba is poetically narrating how when Kalicharanji was blessed by receiving initiation then he started repeating his Ista mantra & with the incantative power of the mantra his sleeping divinity was aroused.

== THE BIRTH OF A’NANDA MA’RGA ==

Namaskar,
Shra’van’ii Puurn’ima is coming soon: Thursday (Aug 2). This letter shares some of the highlights of this special occasion and festival of Ananda Marga.

In AM, everyone is aware that Baba started giving initiations in 1939: That began one auspicious and glorious era. So this coming festival dates is a special occasion because on that very day the Lord Himself initiated the first sadhaka unto the path of Ananda Marga. Baba Himself proclaims that Shra’van’ii Pu’rn’ima’ night was the first occasion upon which He initiated anyone on the path according to the Ananda Marga sadhana system.

ANANDA MARGA IS THE PATH OF BLISS

Our Ananda Marga is the Path of Bliss. A’nanda means bliss and Ma’rga means path; hence, “path of bliss.” And if one follows this path – His teachings of Ananda Marga – then one becomes ensconced in bliss: By reaching up to Parama Purusa and being bathed in His divine nectar, by His grace.

2-4 “A’nandam’ Brahma itya’huh”
Meaning: This a’nanda is called Brahma

So our Marga is the path to Brahma. And Shravanii Purnima is the day when Baba graciously first revealed this path to humanity. So this is one highly memorable occasion as it marks the birth of Ananda Marga as we know it. It was on Shravanii Purnima that those devotees began performing AM sadhana, and thereafter began holding dharmacakra and following so many
spiritual teachings, by Baba’s grace. Later on the organisation was formed in 1955; but, by then already Baba had beautifully created so many followers of Ananda Marga. That is why Shravanii Purnima in 1939 is the real birth of Ananda Marga – the path of bliss.

THE DEEP SIGNIFICANCE OF SHRA’VAN’II PU’RN’IMA’

Since that very day of Shra’van’ii Pu’rn’ima’, the cosmic play started between the divine forces and crude forces. And ultimately the collective kundalinii got awakened and started rising up, by His grace. This entire scene Baba describes in the above Prabhat Samgiita.

The overall idea is that Baba has infused this whole world with His special vibration. And in that way there will be victory over the crudeness & staticity. That is what happened through that historic initiation of Kalicharanji in 1939.

In AM history this day of Shra’van’ii Pu’rn’ima’ has deep importance, not just physical history but psychic and spiritual history too. It has a special significance because that day Parama Purusa infused His spiritual power and energy which is working and will work in future also. So this Shra’van’ii Pu’rn’ima’ has great value.

In true sense human beings come on this earth to reach and achieve this goal – Parama Purus’a. And Parama Purusa Himself comes in the form of Ta’raka Brahma to help and execute this task. That is what was auspiciously started by our Sadguru Shrii Shrii Anandamurtiji in 1939 when He graciously performed His first initiation.

THE DIVINE APPEARANCE OF TARAKA BRAHMA

As every Ananda Margii has realised, His divine advent (Ananda Purnima) itself is very meaningful; and, so is the special day of Shravanii Purnima when He blessed humanity by initiating aspirants onto the divine path of AM tantra sadhana. Both days are historic events. Because Ta’raka Brahma comes on this earth to liberate one and all from all sorts of bondages: physical, psychic and spiritual.

Baba says, “No one need harbour any doubt that Parama Purus’a exists to promote the well-being of all created beings. If He was not concerned about the welfare of the living unit beings, He would have remained in His unqualified stance forever and would not have manifested Himself as Ta’raka Brahma or Sagun’a Brahma. But He did manifest Himself in this way and has
just showed His intention of promoting the well-being of humanity. That is why He has given the assurance:”

“Paritra’n’ya…”

“Now what is the necessity for His repeated advent into this world? To ensure human welfare; about that there is no doubt. Human welfare primarily means welfare in the spiritual stratum…” (Prout in a Nutshell-11 pg 59-60)

SHARANAGATI = UNDER HIS DIVINE SHELTER

So we are fortunate and especially graced that Baba has taken us in His loving shelter. When He has graciousluy accepted us as His disciples, it means we are in His divine care.

Those who do not have that deeper connection with Baba, with their superficial understanding they may think that ‘Baba has left us, He has gone, He did not fulfill…’. But those who are devotees have the real understanding. They know that Baba is with us, and that HE is always remaining along with us. And we can have His communication, & we can get His blessing in Guru cakra through the medium of the dhya’na sadhana that He has taught us.

BABA’S BLESSING

Baba says, “The one formless, beginningless and infinite Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings – That alone is Jagat Guru (the Supreme preceptor), That alone has revealed Brahmavidya (intuitional science) to us through the medium of the name and form of Shrii Shrii Anandamurtijii. Unit beings must be made to appreciate
Its majesty.” (Caryacarya II p.1)

Namaskar,
Chandra Shekhar

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