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Sunday, October 19, 2025

Diipavali festival + 4 more

Baba
Diipavali festival

Namaskar,

The 'festival of lights' - Diipa'vali - is nearly upon us (20 Oct 2025). This day is marked by joyous and blissful celebrations for one and all. The festival of Diipavali carries a sublime significance and is also a deeply meaningful event in the social sphere. Here below are Guru’s guidelines for how to celebrate Diipavali in our own units, as well as some of Baba's dharmic teachings about the inner meaning of Diipavali.
https://anandamargauniversal.blogspot.com/

Ways to celebrate Diipavali


Baba has laid down specific guidelines for observing the wonderful occasion of Diipavali.

Ananda Marga Caryacarya states, "Diipa'valii: Once collective Iishvara Pran'idha'na and Varn'a'rghyada'na, illumination, collective merry celebrations, entertaining visitors at one's residence, and procession with ta'n'd'ava dance." (1)

Something for everyone - from young to old

Diipavali is a wonderful occasion for all kinds of heart-warming activities. Per Ananda Marga Caryacarya, we will perform our collective meditation and Guru Puja, i.e. dharmacakra. And that will be accompanied by a wide array of social arrangements: Hosting friends and family, display of lights, spiritual dances, etc.

Festivals like Diipavali are also a perfect time for collective meals, collective bath, games and sports competitions, distribution of sweets, writing contests, art presentations, musical concerts, social talks, spiritual discourses, kiirtan, and all types of other unifying events.
https://anandamargauniversal.blogspot.com/

Our social functions offer something for everyone - from young to old where every person from every corner of society can participate, whether they be margii or non-margii. In this way, our Ananda Marga festivals cater to a wide-audience with a diverse array of interests and liking. All types of socially-uplifting activities may be held. Here Baba gives His guideline for the starting point of festival Diipavali.

Ananda Marga philosophy says, "At the outset of any festival or social ceremony, the Sam'gacchadvam' mantra is recited, the purpose is to impose the common ideal on all. The love for the entire humanity." (2)

Signify the triumph of the sentient forces


In India, and throughout the northern hemisphere, Diipavali is the darkest night of the year; it is the ama'vasya' (new moon or nil moon) night of the autumn season. And the term 'diipa' itself means lamp in Samskrta. So the Diipavali function is a display which signifies the victory of light over darkness. Citizens and hosts create a show of lights in the sky to signify the triumph of the sentient forces. And this basic idea is outlined in Caryacarya.

Ananda Marga Caryacarya states, "Diipa'valii / Ka'rttikii Ama'vasya'. [The new moon of Ka'rttika. As that night is the darkest night of the year, the celebration with... illumination symbolizes the forces of light or vidya' (knowledge) overcoming the forces of darkness or avidya' (ignorance).] (3)

Baba's above teaching is about overcoming negativity with a positive psychic force: Overcome darkness by light.
https://anandamargauniversal.blogspot.com/

Festivals & inner urge

Ananda Marga philosophy states, “People often feel bored with their humdrum lives, with their mechanical routines; thus a fresh start must be created through [[utsava [festivals]. In the Sanskrit language the meaning of the word sava is “to take birth”; the root verb sú plus al suffix equals sava, and su means “to take birth”.]] The substance which [[makes one feel that one’s body has been reborn]] is called ásava [an alcoholic drink thought to have energizing properties]. Similarly ut – sú + al = utsava [which means “festival”]. “Ut” means “above” and “sava” means “[[to take]] birth”; so utsava means “an occasion which gives human beings fresh inspiration to live a new life.” (4)

Ananda Marga philosophy states, “When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming – and this will bring about your collective welfare.” (5)

Light the lamp of the inner heart


The following idea is from Sadguru Baba’s DMC discourse of June 1990, “The Cult of Spirituality – the Cult of Pinnacled Order”: 

The external show of lights during Diipavali / Diipávalii is the outer presentation of the internal idea that we are to “illumine the inner heart with the divine effulgence of Parama Purusa.”

So the external show of lights done at our social functions is just to display the inner feeling of the heart - “to light the lamp of our heart with His divine love.” Because ultimately anyone can engage in the external show of Diipavali by lighting candles - but that is not the main goal. Rather, it is the inner heart’s lamp of bhakti which should be lit. So the real essence of Diipávalii - the inner Diipavali of the heart - is to engage in spiritual practices, by His divine grace. That is the unique aspect of this Ananda Marga festival.
https://anandamargauniversal.blogspot.com/

Otherwise just to engage in an external show of lights is not our tantric way. Our path of Ananda Marga is based on the most sublime spiritual ideal. So we practice everything in a spiritual manner - lighting the internal lamp of bhakti by His grace. This is Diipávalii in our Ananda Marga system.

Diipavali of the atma' (soul)


Here again is the central idea of what Baba spoke on 03 June 1990 in His DMC discourse: Cult of Spirituality:
  • The darkness of the mind should be removed. 'In each and every house there is a festival of light, yet my home is dark', one should not say like this. Instead, there should be diivali (festival of light) in the home, and it is the diivali of the atma' (festival of soul).
And if you wish to see Baba present that idea in the original Hindi, here is the link to the video
Our A'nanda Ma'rga Baba places great emphasis on the celebration of our various festivals. They are a time of rejoicing in all the spheres of life.

Ananda Marga ideology says, "You should make arrangements for different types of festivity on the occasions of the ceremonial functions of the Marga. Ensure that those who enjoy the celebrations also get thereby healthy opportunities for their physical growth, mental development and spiritual progress." (6)

We should ensure that in all our AMPS units, there is a specially-designed program for Diipavali.
https://anandamargauniversal.blogspot.com/

Festival brings joy & vigour


Ananda Marga philosophy guides us, “When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming – and this will bring about your collective welfare.” (7)

In our AM way of life, festivals or social functions serve a particular purpose. They satisfy a special need for the society as they bring one and all together. They help cultivate family feeling, cosmic brotherhood, and serve as a reminder that we are all one. Festivals strengthen the social fabric and bring social harmony and good feeling to all. They are a special way to help cultivate the feeling of 'one human society' and bring everyone close.

Collective social functions brings unity


In His 'Social Psychology' discourse, Baba describes the unique role and special purpose which social functions like Diipávalii serve.

Ananda Marga philosophy states, "Common social functions bring different members of society together and are, therefore, a great unifying force." (8)

Ananda Marga philosophy says, "Preservation of unity in society. If it is possible to enthuse the members of society with the following they will ensure unity in society - a common ideal, a casteless society, collective social functions and no capital punishment." (9)

Festivals, or collective social functions, are one of three or four specific recommendations which Baba gives for establishing and maintaining unity in the society.
https://anandamargauniversal.blogspot.com/

Namaskar,
at His lotus feet,
Sutreshvara Deva

~ In-depth study ~

Naemittik kriyá & festival

Ananda Marga philosophy guides us, “Kriyá is of two types: Nitya kriyá and naemittik kriyá. Those actions which are essential for the preservation of human existence are nitya kriyá, whereas those which are occasional and done with some other purpose are called naemittik kriyá. For instance, eating, bathing, resting, spiritual practice are nitya kriyá, because without food, drink, bathing and rest, etc., physical human existence become endangered, and in the absence of spiritual practice human psychic degeneration is unavoidable. Hence, in the daily lives of human beings, spiritual practice is indispensable. Regular spiritual practice leads to psycho-spiritual parallelism. A sadhaka slowly and steadily advances spiritually and finally becomes ensconced in the supreme spiritual stance. Naemittik kriyá are actions which are occasional and done with a set purpose, such as employment, study, charity, festivals, observances, etc. Naemittik kriyá may have a certain value in human life but is not as essential as nitya kriyá.” (10)

Comforts of women during festivals


Ananda Marga Caryacarya, “Men and women are human beings having equal dignity. As the physical strength of women is less than that of men, the latter should always endeavour to save the prestige of women. As the mothers of men, women can claim this much as a right. Special attention should be paid to the comforts of women during festivals, at spiritual conferences, and on other occasions.” (11)

Festivals of Ananda Marga irrespective of caste


Ananda Marga philosophy guides us, “If the people of a particular caste are considered superior to other castes, economic injustice will be encouraged. In India, the so-called upper-caste Hindus perpetrate injustice on the Harijan community (the so-called untouchables). This has created a serious rift in the society. To eradicate this sort of social injustice, caste divisions should be completely abolished. In Ananda Marga, in the very first phase of initiation, a new member is taught to forget both their caste and colour. In the functions and festivals of a society based on caste divisions, the influence of caste prejudice is tremendous. In the collective functions and festivals of Ananda Marga, everyone, irrespective of caste, community or colour, can freely participate. In the society in general, the difference between castes and communities is given too much importance. Ananda Marga rejects these narrow sentiments.” (12)

Our festivals are for both young & aged


During diipavali, there should be various plans and programs for the children to enjoy this festival. They can engage in the arts, sports, music, spiritual practices, games, and competitions, and enjoy special treats etc.
https://anandamargauniversal.blogspot.com/

   Ananda Marga philosophy states, “Humans are social beings. So every human being likes utsava. It is the desire of all that they will rejoice unitedly. In Europe Puritanism failed in the end, only because the Puritans failed to care for the desires of the general public. They preached their theory only to a handful of devotees of knowledge.”
   “Ananda Marga is for the general public. So, considering the necessity of the general mass, proper importance has to be given to the Utsava in social life. Enthusiasm in a utsava is the greatest in the children, in the tender aged boys, in the youths and last of all in grown ups. In the programmes of a Utsava, therefore, you shall think for the children first. Their sweet stammering noises ensure the success of the Utsava. But whatever arrangements you may make for the children, the youngsters, youths, or for the grown-ups, make that there is no dearth of discipline even to the minutest extent anywhere. Let there be complete harmony...” (13)

Also for diipavali there should be scope for the elderly and aged to engage in various activities, share their talents and experiences, and be treated with deep regard and respect etc.

   Ananda Marga philosophy states, “A grown up man does not like that others should call him grown up. An old man does not like that others should tell him old. Do you know, why they do not like to be said so? The adults or the aged are nearing death. This means that one is drawing nearer death as one grow up and this is why one does not like to be told grown up or old.”
   “Taking this for granted regarding human psychology, you shall arrange for two or three items in the programme for the old to enjoy, so that they may think at least for a short time that they are not old, they have sufficient energy still left in them.” (14)

Our Samskrta names


Ananda Marga Caryacarya states, "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 [deva for brothers and devii for sisters] should be suffixed to the name...the more the usage of deva / [devii] as a title, the better it is. The Sanskrit name should be used in all worldly dealings." (15)

References
1. Caryacarya-1, chapter 21
2. Prout Nutshell - 4, Our Social Treatise
3. Caryacarya - 1, chapter 21
4. A Few Problems Solved - 5, On Festivals
5. A Few Problems Solved - 5, On Festivals
6. Caryacarya - 1, Social Functions and Festivals
7. A Few Problems Solved - 5, On Festivals
8. A Few Problems Solved - 7, Social Psychology
9. A Few Problems Solved - 7, Social Psychology
10. Ananda Marga Philosophy in a Nutshell - 4, Nitya Karma and Naemittik Karma
11. Caryacarya, part 1, Social Relationship between Men and Women
12. Ananda Marga Philosophy in a Nutshell - 4, Our Social Treatise
13. Táttvika Diipiká (Dvitiiya Parva)
14. Táttvika Diipiká (Dvitiiya Parva)
15. Caryacarya - 1, The Process of Initiation


*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section: Important Teaching ==

Rg veda’s place in history

Ananda Marga ideology says, "Although the Rgveda is mainly concerned with hymns, it also contains various tales and anecdotes. While not all of these stories and tales carry equal spiritual value, they are representative of the cultural heritage of those ancient humans. They paint a portrait of the gradual advancement of human thinking and the structure of society. When considered from this point of view, the language, literature and expression of the Rgveda is of special value to the world." (1)

Ananda Marga ideology states, “We can roughly say that civilization first started sprouting after the prehistoric age of the human race, that is, from the days of the first composition of the Rk Veda, about 15,000 years ago. A major change took place during the days of Lord Shiva towards the end of the Rk Vedian period (which lasted 10,000 years). (2)

Reference
1. Shabda Cayanika-2, Rk to Rkśa (Discourse 11)
2. Ananda Vacanamrtam - 8, Sadvipra, Táraka Brahma, Sadáshiva and Shrii Krśńa


== Section: Important Teaching ==

How to breeze through your saḿskáras

In the below quote Baba teaches the following points:
(a) Sadhakas do not get terrified when facing their bad samskaras / reactive momenta. Those who are confused think about their suffering always. 
(b) While undergoing suffering of their past deeds, they are focused on Brahma. And they continue on in their sadhana. Due to this, the seeds of their future samskaras are also burned. 
(c) Because one does sadhana, they always think they are pure - not a sinner. By this way they cleanse themselves. 
(d) Due to their normal sadhana, their suffering due to pain and pleasure wanes because they are always in bliss. So they do not feel any misery or loss. 

Ananda Marga philosophy states, "Learned people know that the requitals or consequences of deeds (karmaphala) are inevitably bound to follow one's actions, and so they do not waste time uselessly thinking about them. Fortified with courage and instilled with Brahmabháva they face all calamities of retribution bravely. They always consider themselves pure, for they have purged their minds of the past. 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 saḿskáras or reactive momenta, as a result of which the saḿskáras 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." (1)

Reference
1. Ananda Marga Philosophy in a Nutshell - 5, The Chariot and the Charioteer


== Section: Important Teaching ==

Why religious professionals are like parasites

Ananda Marga ideology states, "Religion is practiced for the fulfilment of mundane aspirations. This is the reason why a class of clergymen emerged centring around the religion. Ultimately the adherents of these religions become mere tools in the hands of vested interests. With the awakening of nityánitya viveka in human minds and the opening of the door of scientific knowledge, it will not be possible to deceive the people in the name of religion or by holding out the lure of happiness in the next world. The vested interests are quite aware of this fact and hence strive to keep the masses lost in the darkness of ignorance. Like parasites, they manoeuvre themselves to misappropriate, by injecting fear and inferiority complexes, a lion's share of what the ignorant masses earn with their sweat and blood." (1)

Reference
1. Ananda Marga Ideology & Way of Life - 7, The Five Kinds of Conscience


== Section: Important Teaching ==

How to recognise & handle hypocrites


Ananda Marga Caryacarya states:

"Hypocrites are:"
    "(a) Those who give indulgence to falsehood;"
    "(b) Those who are ungrateful to their benefactors;"
    "(c) Those who do not keep their word;"
    "(d) Those who betray;"
    "(e) Those who slander behind one's back."

"You may come to a temporary truce with a hypocrite, but do not forgive till his/her nature is reformed. Immediate forgiveness is a special weakness of mind. It results in worse harm to society. Those who cherish class distinctions, communalism, provincialism and casteism while indulging in propaganda about universalism are also hypocrites." (1)

Reference
1. Caryacarya, part 2, Society, points #5 - 6


== Section: Important Teaching ==

Answer to religious intolerance

Ananda Marga ideology states, “Religion and intolerance have created enormous harm in the world, have caused torrents of blood to stain the rivers red. In the present twentieth century, religions have assumed the form of “isms”. The people of medieval times fought among the clans and communities, and the people of today are fighting over their “isms”...To emancipate the masses from the unhealthy influence of “isms” there is no other way than universalism. Only universalism is free from the defects of any narrow isms because every thing of this entire universe comes within its vast periphery.” (1)

Reference
1. Ananda Marga Ideology and Way of Life - part 7, The Five Kinds of Conscience (Viveka)


== Section 2: Links ==


Diipavali Celebration - Monday 20 October

Diipavali: meaning & celebration

Postings to Read

Story: path of bliss

Importance of vya'paka shaoca

Guilt complex: thief nabbed

Bhakta's choice: stay with Him or...

What brave margiis do

When a sadhaka becomes iishvara



Sacrificio vs Adquisición + PS #3897 (español)

Baba

Sacrificio vs Adquisición

Namaskar,

En un resumen en español de Yoga Psychology, 'Faculty of Knowledge-2’, la filosofía de Ananda Marga dice: La gente recuerda los sabrosos platos que una vez saborearon y obtienen placer de eso. Otras personas se deleitan en alimentar a los demás. Ofrecen rasagollás o dulces, y al momento de darlos, imaginan que su invitado está disfrutando del mismo delicioso sabor, la misma dulce vibración de los rasagollás que ellos saborearon una vez cuando los comieron. Un anfitrión siente satisfacción mental al imaginar que la mente del invitado está llena de esas vibraciones agradables. El anfitrión quiere que el invitado disfrute más y más de esas deliciosas vibraciones y, por lo tanto, le pide que acepte la oferta de más rasagollás. Entonces, uno disfruta del placer de dos maneras. La mente humana tiene dos tendencias inherentes contradictorias: una de adquisición, la otra de sacrificio. Cuanto más se avanza en el camino de la evolución, más prominente se vuelve la tendencia, el espíritu de sacrificio.

Dos Escenarios Opuestos para Derivar Felicidad

En Su enseñanza anterior, Baba está ilustrando dos psicologías opuestas:

(A) La ciencia detrás de por qué las personas sienten satisfacción mental al dar de comer alimentos deliciosos a otros. (B) La mentalidad de aquellos que comen ellos mismos alimentos deliciosos, pero no desean alimentar a los demás.

En el primer escenario, las personas derivan gran felicidad al dar de comer una comida sabrosa a otros. Pero, ¿cómo funciona exactamente esto? ¿Qué está sucediendo en la mente? Bueno, supongamos que un día Govinda comió una comida suntuosa que disfrutó muchísimo. Luego, una semana o un mes después, Govinda prepara y sirve ese mismo tipo de comida a su amigo Tanmay. La comida es deliciosa y Tanmay disfruta cada bocado. Pero eso no es todo. Govinda mismo obtiene un gran placer mental al alimentar a Tanmay, a pesar de que él (Govinda) no está comiendo. ¿Cómo sucede esto? En su propia mente, Govinda recuerda cuánto disfrutó él mismo esa comida y piensa que, al igual que él la disfrutó, de manera similar Tanmay también está disfrutando esa comida. Esto crea una vibración de simpatía en la mente de Govinda y él siente una gran realización psíquica. Entonces, Govinda se deleita en sacrificarse y servir a Tanmaya.

En contraste, en este segundo escenario, Liilamaya cocina comida para sí mismo y se la come toda él solo. Y se pone feliz pensando en cuánto disfrutó la comida. En este caso, Liilamaya está derivando placer al comer directamente ese alimento; no quiere compartirlo con otros. No hay espíritu de sacrificio, sino que se deleita en adquirir ese alimento y llenar su propia panza.

Así que hay dos enfoques diferentes:

  1. Una persona deriva felicidad al sacrificarse y ver a otros disfrutar de ese alimento.

  2. Otra se pone feliz por la adquisición directa, al probar ese alimento ellos mismos, es decir, es codiciosa.

Todo depende del nivel de la sadhana y del estándar mental de cada uno, etc.

Conclusión

Estos dos —sacrificio versus adquisición— son psicologías radicalmente diferentes. Y no están relacionadas únicamente con la comida, sino con todo tipo de indulgencias y ofrendas. Algunos obtienen placer al adquirir algo directamente, y otros se ponen felices al sacrificarse y ver a otros disfrutar.

Finalmente, Baba explica que el camino del sacrificio es el camino superior y que a medida que las personas se desarrollen, más se adherirán al camino del sacrificio.

Así que ten cuidado, al observar el comportamiento de otro puedes determinar en qué grupo cae una persona.

En Él,
Prakash

- Here is a link to the original English posting: Sacrificing vs acquiring (section 3)


== Sección 2: Prabhat Samgiita ==

Encantador o repugnante - todos son Tuyos


"Bhálobáso sabáy tumi, ámi jáni, ámi jáni..." (Prabhat Samgiita #3897)

Significado:

O' Parama Purusa, Tú amas a todos. Yo conozco esta verdad divina. Lo sé por Tu gracia. No hay entidad ni expresión que Tú hayas abandonado; Tú de todo corazón abrazas a todos como si Tú mismo. Tú amas el sonriente amanecer, y también amas la oscura noche cimeriana, así como el dulce atardecer iluminado por la luna. Amas todo, sea bueno o malo, encantador o repugnante. Todo es Tuyo.

Baba, oh Señor, Tú amas los capullos de las flores así como el vaivén de las coloridas flores. Incluso a aquellos que no Te aman, Tú los amas hasta la saciedad. No hay nadie a quien Tú rechaces o reniegues. Tú miras con compasión a todos y cada uno, independientemente de si se preocupan por Ti.

O' Parama Purusa, Tú amas el espejismo del desierto así como las colinas, los océanos y la sombra de los árboles. Tienes un gran sentimiento por todo el mundo natural. Oh' Entidad Suprema, Tú también amas Tu propio ir y venir. Te divierte mucho jugar a Tu divina liila del escondite. Tú amas todos los contrastes que existen en este cosmos: las historias de aflicción y desesperación así como las historias de sonrisas y triunfos - todo, tanto lo bueno como lo malo, lo pequeño y lo vasto, desde la simple brizna de hierba hasta la Facultad Creativa.

Baba, por Tu misericordia, he comprendido este hecho eterno de que Tú amas todo y a todos....



Wednesday, October 15, 2025

Story: path of bliss + 3 more

Baba
Story: path of bliss

Namaskar,

Story of visiting Ananda Marga ashram
“One evening I* also went to that house in the Rly Colony which had been converted into an Ashram. Deep Narayanji was also with me. As Baba was to come, we waited for Him. Baba came in the evening and everyone present did Sastaunga Pranam to Him. That day Baba talked of philosophy and said that this school of philosophy will be called, 'Ananda Marga'. This philosophy and the object of sadhana was Absolute bliss. Therefore this has been named as Ananda Marga. Then Baba said about sahaj Yoga, "Saha Jayate Iti Saha'j", i.e. which has been born with one's birth - that means that which is natural is Sahaj Yoga. To get bliss is the natural aim of everyone that is why it is called Ananda Marga. Baba stopped after saying this. I happened to utter at this stage, "Baba, though it is called 'Sahaja Yoga' i.e. simple practice, but in effect Ananda Marga is a very difficult path." (1)

Poor comment


In this above paragraph, Acarya Nagina ji is writing his own account and referring to the grand occasion when Baba first gave the name “Ananda Marga”. Baba was explaining about the beauty of Ananda Marga philosophy, sahaj yoga, and sadhana.
http://anandamargauniversal.blogspot.com/

But because of Ac Nagina ji's recent demotion from his post in the Indian government, his mind was low and he was feeling very frustrated. In addition, so many classes and duties were going on. Under such circumstances, Ac Nagina ji blurted out a negative comment about Sadguru Baba's conclusive idea.

Baba was telling that this path of Ananda Marga is blissful. But because of Ac Nagina ji's own simplicity, that time, in front of Baba, Nagina ji essentially uttered that Ananda Marga is a very tough path; it is not blissful.

In haste, Nagina came to the conclusion that it is not good. Yet AM sadhana is the panacea for all his problems. 

Reflection


When Ac Nagina ji gave this negative comment about Ananda Marga, then Baba became very uncomfortable and serious. Baba disliked that comment. Further, please read this following paragraph where Nagina ji is expressing his regret and mistake about what he had done.
"I felt sad that I had interrupted Baba when He explained the philosophy of Ananda Marga by saying that it was not so easy a path as its name and philosophy indicated." (2)
Because Acarya Nagina ji has bhakti for Baba, that is why he understood Baba's feeling. And Nagina ji realised that Baba did not like to listen to any negative comments about His theory, teachings, or practices. Baba's spiritual teachings are "Apta Vakya": Perfect and Divine. To realise this one has to do deep sadhana and tapah. Thinking this, Ac Nagina ji felt repentant for his behaviour.
http://anandamargauniversal.blogspot.com/

Only ideal sadhakas get success

When joining onto the path of Ananda Marga, one should have trust on the path. First make inquiries and be secure - all doubt should be gone - one should feel in their heart that this is the best path. If one starts the journey with this mindset, success is sure. If when joining the path one's mind is full of skepticism and doubt, then they will not gain anything.

Conclusion


When traveling on the path of Ananda Marga, one must feel certain that this is indeed the perfect path. 

Ananda Marga ideology states, “Phaliśyatiiti vishvásah siddherprathama lakśańam – “I must be successful in my mission.” This firm determination is the first secret of success, that is, the aspirant must develop firm determination. “I must be successful.” (3)

Namaskar,
in Him,
Asiim

Repentance

Nagina writes:
"I felt sad that I had interrupted Baba when He explained the philosophy of Ananda Marga by saying that it was not so easy a path as its name and philosophy indicated." (4)
Because Acarya Nagina ji has bhakti for Baba, that is why he understood Baba's feeling. And Nagina ji realised that Baba did not want to hear any negative comments about His theory, teachings, or practices.
http://anandamargauniversal.blogspot.com/


~ In-depth study ~

Path of optimism & victory

Here is Baba's own writing about pessimistic people.

Ananda Marga philosophy states, "There are some people who are pessimistic. They say that the society around us is very bleak, that it has no expression of vitality and that is seems that everyone is in deep slumber. Pessimists say this because they have never made any detailed study of human history, nor do they care to." (5)

Here Baba is showing the path of optimism and victory. It also proves that Baba never appreciates negative talk about our ideology.

Ananda Vanii guides us, "...Be ready for the grand ovation to that new crimson dawn in every house...Be ready to respond to the supra cosmic trumpet." (6)

Ananda Vanii states, "...Go ahead with courage. The humanity has been awaiting you. Establish it in the excellence and grandeur of glory." (7)

Ananda Vanii guides us, "...That is why I say the future of the human race is not dark, rather it is strikingly resplendent..." (8)

Whole existence full of bliss


It is well known that (a) those who do not do proper sadhana, and (b) those who do not have deeper understanding of Baba's teachings, think Ananda Marga is the path of pain and difficulty - not the path of bliss.
http://anandamargauniversal.blogspot.com/

The moment any person starts doing sadhana, they understand that their life has been transformed. They feel they are receiving Baba's grace. They quickly grasp that there is no comparison between non-margii society and the margii way of life. Those doing dharma sadhana realise the meaning of Ananda Marga: That Ananda Marga really is the 'Path of Bliss'. By practicing the Ananda Marga sadhana, following 16 Points, and leading a spiritual life, one's whole existence is full of bliss. And that is the Ananda Marga path of bliss.

Important points


1. Those who suffer from a defeatist complex are unable to embark on a new way of life.

2. Nowadays in Ananda Marga, some have become hopeless when they witness wrongdoings going on - and in certain instances they may even blame Ananda Marga philosophy. Not all fall in this category but a few. Many more want to correct those ills and establish a dharmic stance.

3. If one has any doubt about the path then they should first get their queries and confusions answered in a satisfactory manner. Then, only then, one should proceed ahead on the path without any doubt or hesitation. One should not move ahead on the wrong path.
http://anandamargauniversal.blogspot.com/

4. The various religions are outdated and dogmatic from the start - their foundations are themselves defective and narrow-minded. So their leaders feel the need to compromise with current social norms. Otherwise they feel they will be rejected. So people say why shouldn't Ananda Marga also conform and bend to current societal trends etc. The reason why this is not done is that Ananda Marga has been built upon the strong foundation of dharma. And dharma is eternal and always prevails. Hence, there is no need to change or compromise, rather that would be harmful. The religions are forced to bend to popular values because their religious doctrine is illogical and cannot stand up to rational inquiry. Thus their only option is to change. So they adopt pseudo-culture values.


* Here "I" means Ac. Nagina ji. And this story has been taken from the English Edition of Prajina Bharatii Magazine issues May & June of 1982. And in that article Ac. Nagina ji is writing his own story which is the incident of 5 January 1955 in Jamalpur Ashram. And Ac. Nagina ji is talking about his Jamalpur visit and Baba's liila. And in this story Nagina talked with Baba in a pessimistic way which Baba disliked.

References
1. Prajina Bharati, May 82, p.33
2. Prajina Bharati, June 82, p.10
3. Ánanda Vacanámrtam Part 30,Hara’s Seven Secrets
4. Prajina Bharati, June 82, p.10
5. Prout in a Nutshell - 7, Dynamicity and Staticity
6. Ananda Vanii #69
7. Ananda Vanii #53
8. Ananda Vanii #49


== Section 2: Prabhat Samgiita ==

Longing for Your closeness

"Path páne ceye basiá áchi, eso priya mor gharete..." (Prabhat Samgiita #3182)

Purport:

O’ Parama Purusa, I am waiting for You - looking toward the path of Your auspicious arrival. O' my dearest One, please come to my home. Without Your divine presence, my life is meaningless. Baba, after throwing off all my drowsiness, in this beautiful moonlight,  I am waiting in longing for You.

O’ Parama Purusa, in this entire world You are the Essence of nectar. O' my Innermost, of all the things which I call my own, You are my most Dear. Please remove all my impurities and come to me like the shade of a tree in the burning desert, very cool, refreshing, and soothing. 

O’ Parama Purusa, You are the nucleus of this entire universe and the Soul of souls. You are the nectar in the flower; Baba, You are the full moon of winter's blue sky. You are the best and sweetest part of everything.

Baba, the madhup (honey bee) of my mind only longs for Your closeness, Your proximity...

Note for Prabhat Samgiita #3182:

[1] Madhup (Black bee): The Bengali term 'madhup' refers to the 'Black Bee' in English. And as depicted in the above Prabhat Samgiita, this madhup, or black bee, has a very special and intimate relation with the flower. It spends countless hours in and around those flower petals, touching its pollen and examining the various parts of the flower. And sometimes the madhup even gets enveloped within the flower itself when those petals close. But never does the madhup try to escape by puncturing or making a hole in that flower. Just it remains inside once the petals close. And like that its existence passes day after day hovering around the flower for hours and hours. That's why the relation between the madhup and the flower is symbolically used to represent the special closeness that exists between the bhakta and Parama Purusa. The inner meaning is the same: That Parama Purusa and the bhakta have a very close and intimate relationship.

== Section: Important Teaching ==

Special medicines for common ailments

Ananda Marga philosophy says, "Aloe juice is a medicine. Dried aloe sap is called musabbar in Arabic. A type of rasa'injana also used to be prepared out of aloe sap, or musabbar, which was used as medicine -- it was used to treat blood pressure and insanity due to gallbladder disorder." (1)

Ananda Marga philosophy says, "The retention-of-urine ailment that results when the movement of the urine is obstructed is also called kabandha. The water from soaked fenugreek, fresh date juice, palm juice, and sha'nkha'lu [a conch-shaped esculent] are medicines for this disease." (2)   

References
1. Shabda Cayanika - 3, Kakubh to Kavaśńa (Discourse 17)
2. Shabda Cayanika - 3, Kakubh to Kavaśńa (Disc


== Section: Important Teaching ==

Humans but animal mind

Ananda Marga ideology states, "Human beings are animate beings, they are not animals. What is the difference between the two? Animals remain obsessed with the gratification of their crude propensities; they only try to satisfy their cruder kośas. That is why in the minds of animals, what to speak of the supreme question, even questions related to the mundane world do not arise. Human beings, however, are (and herein lies the main difference between them and animals) mind preponderant beings. They possess the capacity of subtle thought which helps them find answers to increasingly complex questions, answers which have helped them to increase their dominance over nature. The same subtle thinking power has helped humans to attain Brahma, the Source of all psychic thought, and the final answer to all queries. It is the characteristic of all animate beings to seek joy and composure. For animals, that means the fulfilment of the crude propensities, but humans, by virtue of their developed thinking power, seek the deeper joys of life through the constant perfection of the subtle branches of relative knowledge. In the process of self-abnegation they take their psychic thinking back to its Supreme Source and get established in eternal bliss. Those for whom the pursuit of the crude pleasures of life is the be-all and end-all of existence should never be categorized as human beings." (1)

Reference
1. Ananda Marga Ideology Way of Life - 8, The Supreme Question – 1


== Section 3: Links ==

Postings to Read

Importance of vya'paka shaoca

Guilt complex: thief nabbed

Bhakta's choice: stay with Him or...

What brave margiis do

When a sadhaka becomes iishvara

    SUBJECTS TOPICS