Baba
Story: The naming of AM
Namaskar,
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. Because of their psychic weakness they think in this defective manner.
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 cult, 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.
http://anandamargauniversal.blogspot.com/
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)
Making a judgment without practicing
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.
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, he did not understand that really Ananda Marga is blissful. So, in front of Baba, Nagina ji essentially uttered that Ananda Marga is a very tough path; it is not blissful.
Listening to this, Baba thought how unfortunate Nagina is because Nagina never practiced this sadhana and already he is making a judgment about it. In haste, Nagina came to the conclusion that it is not good. Yet this sadhana is the panacea for all his problems. So it is unfortunate that Nagina was thinking like this.
http://anandamargauniversal.blogspot.com/
Reflection
It is just like if one good margii went to teach yoga, meditation, and sentient food habits to alcoholics or meat-eaters. Then after one day of practice one of the alcoholics / meat-eaters exclaimed, "This sentient food, yoga, and sadhana is very terrible - it will destroy and ruin my life - I cannot tolerate this anymore." Then true Ananda Margiis will not like to hear this. They will think that this person has no experience, that is why he is uttering such a negative opinion.
Similarly, 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. Superficial comments will be proven silly. Thinking this, Ac Nagina ji felt repentant for his behaviour.
http://anandamargauniversal.blogspot.com/
How Ananda Marga really is the 'Path 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. Because of their psychic weakness they think in this defective manner.
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 cult, 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.
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 are just wasting their time. They will not gain anything.
http://anandamargauniversal.blogspot.com/
If anyone is in Ananda Marga Pracaka Samgha but not following the rules nor doing sadhana properly and not receiving bliss, then it means that their approach is faulty - not the path itself. It is just like if a lazy, indolent student who never studied lodges a complaint about a well-reputed, prestigious university where many other proper students are getting success. By his complaint, that student is merely proving his own unworthiness. The university itself is not the problem. Thus if anyone is telling that the path of Ananda Marga is filled with problems, then it means they are not serious or sincere about Ananda Marga - they did not follow the proper path. Their entire approach is faulty not the path.
Conclusion
When moving on any path then one should have 100% trust that it is the right path. For instance, if one is flying in an airplane they must be certain that this plane will take them to their destination. If a person is thinking that any minute this plane is going to explode, then they should not fly in that plane. That is the wrong way to go. Similarly, when traveling on the path of Ananda Marga, one must feel certain that this is indeed the perfect path. Those who harbour doubts yet still move on the path of Ananda Marga are sabotaging themselves and jeopardizing their entire existence..
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
~ In-depth study ~
Path of optimism & victory
Here is Baba's own feeling about pessimistic and negative talkers, thinkers, and writers - i.e. those who talk negatively about Ananda Marga, Prout and movement of society.
http://anandamargauniversal.blogspot.com/
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." (4)
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." (5)
Ananda Vanii states, "...Go ahead with courage. The humanity has been awaiting you. Establish it in the excellence and grandeur of glory." (6)
Ananda Vanii guides us, "...That is why I say the future of the human race is not dark, rather it is strikingly resplendent..." (7)
Important points
1. Those who suffer from a defeatist complex are unable to embark on a new way of life. And that is why they may negatively react to dharmic guidelines and suggestions.
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.
http://anandamargauniversal.blogspot.com/
3. Those who do not want to change for their own betterment and benefit also "find fault" with Ananda Marga philosophy. But their situation is just like the patient who does not take the prescribed medicines as directed and then blames the medicine.
4. 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.
5. 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. Prout in a Nutshell - 7, Dynamicity and Staticity
5. Ananda Vanii #69
6. Ananda Vanii #53
7. Ananda Vanii #49
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
Your sweet smile
“Hunabe tumi ei ásháte..." (Prabhat Samgiita #4799)
Purport:
O’ Parama Purusa, I am singing songs for You with this hope: That You will come and listen. You are ever-resplendent. On this moonlit night, I have lit the lamp of bhakti, and in this ambience of darkness, I am waiting here conveying all my feelings to You.
O’ Baba, my eternal Supreme Friend, theoretically I know that You are with me always and that You are my eternal Sakha', but still I wonder what type of relation is this of ours. You never spend time with me. You stay quiet and keep me all alone. In that desperate, forlorn state, I become utterly dry inside and think that without You I am all alone amidst the mirage of the burning desert, with no relief in sight. Without You by my side, in Your absence, I am completely miserable. Please sit near me.
O’ my dearest One, kindly give me a sign that You are listening to the calling of my heart - come and tell me whether You are hearing me or not. After that, You are free to go wherever You like. My innermost Baba, please be gracious and shower Your sweet smile directly in my mind so that it makes a permanently blissful impression - imprinted forever in my memory - like the wonderful colours and decoration of alpana'.
Baba, please come and reside always in my mental abode - up till eternity...
Note for Prabhat Samgiita #4799
[1] Sakha': Ananda Marga ideology says, "'Samapra'n'a'h sakha' smrtah'. Where love and devotion are so overwhelming that it appears as if there is only one entity in two bodies, such a pair of persons is known as 'sakha''. The bhakta, the devotee, is the sakha of Parama Purus'a, because the bhakta can never think of himself as a separate entity from Him. Here he altogether forgets that he is separated from God. That is why Parama Purus'a is also a sakha' to His bhaktas and the bhakta is the sakha' of Parama Purus'a." (1)
[2] A'lpana': These are the colourful motifs, sacred art, or decorative painting done on a horizontal surface (walkway, patio etc) on auspicious occasions. Those who have attended DMC might have witnessed how on the walking path across the stage leading up towards Baba's dais there are some very decorative, colourful, attractive designs. In an artistic manner there is a brilliant array of flower pollen, flower petals, or any colorful scented fragrance which are soft and upon which someone can walk comfortably. This beautiful and colourful decoration is known as a'lpana', and it is meant to pay high respect and adoration to the Divine Entity. In our Marga this is used for Baba's holy and auspicious arrival. In common social settings and religious life the general population makes such decorations for the arrival of any respected guest. It is also employed in the temples.
Reference
1, Ananda Vacanamrtam - 6, Parama Puruśa – the Only Bandhu
“Hunabe tumi ei ásháte..." (Prabhat Samgiita #4799)
Purport:
O’ Parama Purusa, I am singing songs for You with this hope: That You will come and listen. You are ever-resplendent. On this moonlit night, I have lit the lamp of bhakti, and in this ambience of darkness, I am waiting here conveying all my feelings to You.
O’ Baba, my eternal Supreme Friend, theoretically I know that You are with me always and that You are my eternal Sakha', but still I wonder what type of relation is this of ours. You never spend time with me. You stay quiet and keep me all alone. In that desperate, forlorn state, I become utterly dry inside and think that without You I am all alone amidst the mirage of the burning desert, with no relief in sight. Without You by my side, in Your absence, I am completely miserable. Please sit near me.
O’ my dearest One, kindly give me a sign that You are listening to the calling of my heart - come and tell me whether You are hearing me or not. After that, You are free to go wherever You like. My innermost Baba, please be gracious and shower Your sweet smile directly in my mind so that it makes a permanently blissful impression - imprinted forever in my memory - like the wonderful colours and decoration of alpana'.
Baba, please come and reside always in my mental abode - up till eternity...
Note for Prabhat Samgiita #4799
[1] Sakha': Ananda Marga ideology says, "'Samapra'n'a'h sakha' smrtah'. Where love and devotion are so overwhelming that it appears as if there is only one entity in two bodies, such a pair of persons is known as 'sakha''. The bhakta, the devotee, is the sakha of Parama Purus'a, because the bhakta can never think of himself as a separate entity from Him. Here he altogether forgets that he is separated from God. That is why Parama Purus'a is also a sakha' to His bhaktas and the bhakta is the sakha' of Parama Purus'a." (1)
[2] A'lpana': These are the colourful motifs, sacred art, or decorative painting done on a horizontal surface (walkway, patio etc) on auspicious occasions. Those who have attended DMC might have witnessed how on the walking path across the stage leading up towards Baba's dais there are some very decorative, colourful, attractive designs. In an artistic manner there is a brilliant array of flower pollen, flower petals, or any colorful scented fragrance which are soft and upon which someone can walk comfortably. This beautiful and colourful decoration is known as a'lpana', and it is meant to pay high respect and adoration to the Divine Entity. In our Marga this is used for Baba's holy and auspicious arrival. In common social settings and religious life the general population makes such decorations for the arrival of any respected guest. It is also employed in the temples.
Reference
1, Ananda Vacanamrtam - 6, Parama Puruśa – the Only Bandhu
== Section: Important Teaching ==
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
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 ==
