Baba
Lasting work
Namaskar,
In comparison to writing on water, writing on sand lasts longer. That's to say, when you write on water it disappears almost immediately, whereas if you write on sand, it may remain for a little while, perhaps a few minutes or a few hours etc.
For instance, if you have a friend standing just 10 meters away and you write their name on water, in the few seconds it takes for your friend to come by your side they will not be able to see what you wrote. But if you write their name in sand, even if your friend has to walk 100 meters or more, most likely that friend will be able to see what you wrote. That writing will not last forever, nor will it last long, but for a short while it shall remain.
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What is writing on sand
So the question is what types of engagements does Baba equate with writing on sand? The answer is psychic pursuits. In this sphere of life, people learn new things, get university degrees, study other languages, gain mastery in physics or chemistry, become scholars etc. All these stand as psychic achievements. Often they think that this is of permanent nature - that this knowledge will always remain with them. But this is their mistaken understanding. Because this type of learning and respect will not last forever.
According to Baba, these things also do not last long. Although they may not be as fleeting as physical pursuits which are akin to writing on water, intellectual learning will not stand the test of time. People become sick or brain damaged or lose their memory etc. For instance, a Supreme Court justice may learn all there is to know about the law, only to then suffer from dementia later in life such that they cannot even remember their own name or who their sons and daughters are, let alone understand the fundamentals about the constitution.
And what to speak of dementia, most adults in good health cannot even remember what they read 5 minutes before or the nuances or basic theories about what they studied in university.
Ananda Marga ideology states, "For example, after reading 200 pages of a book you will surely forget 199 of them. You cannot remember even one complete page, not even one full sentence. You are likely to confuse this word with that." (1)
Ananda Marga ideology guides us, "Today you read and tomorrow you forget. Those among you who have passed the MA examination, if asked to undergo the same examination right now, will not be successful, simply because you have forgotten everything." (2)
Thus, one can hardly retain any of what they read or learn. And not just that, a person may engage their entire life in a particular profession only to one day become ignorant of that very topic. Here we see that intellectual achievement is also quite temporary. It does not vanish as quickly as material gains, so it is not like writing in water. But those intellectual gains don't last very long - that is why it is like writing in sand. Soon that knowledge will be swept away.
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"Like writing in stone"
Rather than writing on the surface of water as in the case of physical pursuits, or writing on the surface of sand as in intellectual pursuits, our central approach should be writing in stone. If something is written in stone it does not disappear immediately as in the case of writing on water, nor does it get wiped away by the wind or rain as with writing on sand. When something is written in stone it remains permanently, regardless of the climatic or environmental conditions.
So the question is, what is Baba referencing when He says "writing on stone"? The answer is bhakti, i.e. gaining more and more proximity towards the Cosmic Nucleus, Parama Purusa. According to Ananda Marga philosophy this should be the chief approach for human beings because only bhakti is permanent. Only that will have a lasting effect.
Bhakti, of course, means decreasing the radius or distance between oneself and Parama Purusa. And that progress is the only lasting progress in this universe. It stays with us not just throughout this life, but from one life to the next.
For instance, most who come onto the path of Ananda Marga have good samskaras. They did some puja or spiritual practices in their previous life and that is why in this life they got Brahma as the Guru. In that case their bhakti carried over from life to life. What mundane knowledge they had in their prior life they may or may not have in this life, but their bhaktial standard is never lost. One picks up where they left off in their last life and moves ahead. In this way, and by His grace, one comes onto the path of tantra.
https://anandamargauniversal.blogspot.com/
Ananda Marga ideology states, "Vaedikii diiks'a' is to request God, request the Lord, to show one the right path. And after a long time, when the Lord is satisfied, He arranges for Ta'ntrikii diiks'a'. Ananda Marga diiks'a' is Ta'ntrikii diiks'a'." (3)
Why only spiritual progress is permanent
Thus your spiritual endeavor and resultant bhakti is lasting and stays with you up to your merger with Him, by His grace. Without prior sadhana from past lives, in this life one would just be involved in dogmatic forms of prayer like idol worship, namaj, going to confession in the Catholic Church, doing deity puja, or visiting tiirtha sites and fake holy lands etc. But because of past spiritual gains, one is able to get Taraka Brahma as the guru in this life.
While in this human body then we should engage the maximum amount of time in spiritual sadhana as that will have a permanent effect. That will lead us unto the path of permanent peace, i.e. attaining Him. This cannot occur by seeming gains in other spheres of life.
Ananda Marga ideology states, "We must remember that actual progress can be made only in the spiritual stratum. There cannot be any progress in the physical stratum, or the physico-psychic stratum, or even in the psychic stratum. Whatever is known as progress is actually change of place and nothing more...Your life will become more and more meaningful if you do more and more work and more and more meditation. (4)
By progress, Baba means minimizing the distance with the Lord. And that spiritual progress is permanent, whereas all physical and psychic attributions are fleeting. They wane in your present life, and may or may not remain with you in the future. Whereas bhakti is permanent.
https://anandamargauniversal.blogspot.com/
That is why in comparison to mundane and intellectual engagements, spiritual practice is like writing in stone. Bhakti is lasting and will never leave you - it remains with you enabling you to attain the Supreme stance, by His grace.
Regret & bemoan futility of your life
Ananda Marga ideology states, "This blended devotion enables spiritual aspirants to attain the pinnacled goal of their lives. It is this devotion that human beings have been seeking since time immemorial. When they finally attain the guru and get initiation, then they begin to walk on this path of devotion. And those who have started on this path realize that they are sure to reach their destination, that to reach their goal is the sole reason for their birth. You should remember why you have been born. Following the path of devotion, you will have to ultimately reach Parama Purus'a. This is the pinnacled point, the supreme point of human glory. You should always remember this, during your lifetime and even after your death." (5)
So no one should waste their time on this earth scrounging after material and mundane things or worldly knowledge, lest their life pass in vain. One should not pass their life writing on water or writing on sand. Otherwise, one day one will lament thinking that, "I have done nothing lasting on this earth."
Conclusion
In human life, people engage in so many pursuits. Unfortunately, some wholly indulge in physical dealings (like writing on water) and psychic engagements (like writing on sand). And these physical and psychic actions do not yield any lasting benefit or progress. As sadhakas, we are to ensure the essence of our pursuits is like "writing in stone" - i.e. ensconced in bhakti for Him.
https://anandamargauniversal.blogspot.com/
Namaskar,
in Him,
Mahima'
~ In-depth study ~
Ananda Marga ideology preaches, "Money brings temporary relief from bondage. Today a hungry person may get relief from hunger with the help of money, but tomorrow the hunger will again return and the person will require more food. Liberation with the help of money can never be permanent." (6)
Sadguru Baba says, "Salvation is possible only in the spiritual stratum. In the realm of physicality and intellectuality one cannot attain salvation. In the realms of physicality and intellectuality one can attain [temporary] liberation but one cannot attain liberation of permanent nature in those spheres. It is only possible in the realm of spirituality." (7)
Only path of bhakti brings lasting happiness
Ananda Marga ideology states, "Fill your heart with love of the Infinite, and your soul will be transformed into the Supreme Soul. No worldly happiness is limitless. Dedicate yourself completely to the blissful ocean of the Supreme Soul. Then alone will you realize what happiness really is. This path to attain happiness, this sádhaná of self-surrender I call absolute devotion." (8)
Ananda Marga ideology guides us, "The goal of dharma is the attainment of Brahma; its base and its movement are Brahma-centered. Brahma is the Absolute Entity independent of time, space and person; He is permanent. Brahma sa'dhana', therefore, is the sa'dhana' for the attainment of the permanent entity." (9)
Ananda Marga ideology guides us, "On many different occasions in life, whether big or small, one can hope to attain a certain degree of mental composure, but permanent composure or “prashánti” or “átyántikii shánti” (composure beyond which there is no further composure, and which, once attained is never lost) cannot be attained easily. In war, an army may win one battle thus attaining a certain degree of composure, but they may be defeated in the next battle. Victory, once attained, may not necessarily be permanent. Only vijaya, that is, victory which is never followed by defeat, is permanent. A person wishing to attain permanent composure will have to attain Shiva or Parama Puruśa. There is no other alternative. Hence it is said, “Gatvam Shivaḿ shántimatyantamati”. Once one enters deep into the realm of permanent composure one gets a permanent abode in that supreme state of bliss." (10)
Flattering reminiscences about you
Ananda Marga ideology warns us, "The worship of Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your sa'dhana'. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, “How much money has he left behind?” Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh – a record of the futility and frustration of your life. So do not waste your time lest you later have to repent." (11)
This is a horrible predicament, and the only escape is to engage wholeheartedly in spiritual life, i.e. writing on stone. Baba has graciously given the path and the way to make a lasting contribution on this earth and beyond.
https://anandamargauniversal.blogspot.com/
References
1. A Few Problems Solved - 7, The Faculty of Knowledge – 5
2. Discourses on Krsna and the Giita, The Significance of the Word “Bhagaván”
3. Ananda Vacanamrtam - 3, Sadguruḿ Taḿ Namámi
4. Subhasita Samgraha - 24, Incantation & Human Progress
5. Yoga Psychology, The Cult of Spirituality – the Cult of Pinnacled Order
6. Ananda Vacanamrtam - 4, Artha and Paramártha
7. Subhasita Samgraha - 18, The Stance of Salvation and How to Attain It
8. Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 1
9. Ananda Marga Ideology & Way of Life - 7, The Five Kinds of Conscience (Viveka)
10. Ananda Vacanamrtam - 8, The Attainment of Permanent Composure
11. Subhasita Samgraha - 3, Vibration, Form and Colour
== Section 2: Prabhat Samgiita ==
We will share our heart
"Jeo ná ogo prabhu, anek kathá áche bákii..." (Prabhat Samgiita #0683)
Purport:
Parama Purusa, Prabhu please do not go away. Remain with me - I have many a tale to tell You. Come to my home and understand this unique opportunity: I am all alone in the house. Nobody is here, so please come back. We will share our heart together.
Prabhu, in pleasure and pain, during both negative and positive situations, all the time I am calling You. And always I am remembering Your name. During all the 24 hours, whatever I do, my hands are always busy in work; but, my mind is at Your lotus feet, thinking of You; it is Your grace. Even if I risk losing everything I want You to my heart's content.
Parama Purusa, by keeping me distant, I am suffering. You never console me, nor do You give me happiness - only You keep me in pitch darkness. I do not want anything from You, only this much I ask: come close and become my own. The doors and windows of my mental abode are always open in longing for You, waiting for Your arrival. I don’t have any other thoughts in my mind. With a pin-pointed intellect I am calling You.
Baba, my Lord, please do not go away leaving me deserted. Always remain in my heart…
Note for Prabhat Samgiita #0683:
Just like a small child who lovingly and sweetly complains to its mother, in the same manner here the bhakta is lovingly placing his complaint before Parama Purusa - the nearest and dearest One. This type of very close and intimate relation is characterized by tremendous sweetness and love. That is what is depicted in this song.
Above average bhakti is needed to understand this song. This type of feeling develops when one’s sadhana is of a very high standard - by His grace. Those with lower sadhana will not understand this song. Strong bhakti is needed and when that is present then the feelings expressed in this song are very natural.
In contrast, if that mind-set is not there - if one is not experiencing high sadhana - then one will think the feelings expressed in this song are odd or peculiar. It is just like when a child is young then it has a tremendous degree of love for the mother and will cry when she is not present. As the one ages though that degree of love steadily declines such that older children will think it is strange how a young child is crying for its mother. Because that older child does not have that high degree of love for mother. Similarly, to understand this song, above average bhakti for the Parama Purusa is needed.
This type of bhakti is not just some theoretical notion. In Ananda Marga there are many sadhakas who have this feeling in their practical life - even today. They are fortunate; their life has become successful. Because this type of ardent love towards Parama Purusa is bhakti. And when one has bhakti one has everything. There is nothing left to gain. With bhakti surely one is going to attain Parama Purusa, by His grace. It just depends upon the degree of one’s sincerity.
What to speak of a sadhaka, if an ordinary, or even a degraded person, does sadhana sincerely, and from the deep core of their heart they request, “O’ Parama Purusa, I want nothing else, please grace me with the highest bhakti”, then the afore-described deep inner love will quickly develop, by His grace.
The above Prabhat Samgiita composition carries this idea. Yet, those not practicing anudhyana properly cannot really understand this song, unfortunately.
"Jeo ná ogo prabhu, anek kathá áche bákii..." (Prabhat Samgiita #0683)
Purport:
Parama Purusa, Prabhu please do not go away. Remain with me - I have many a tale to tell You. Come to my home and understand this unique opportunity: I am all alone in the house. Nobody is here, so please come back. We will share our heart together.
Prabhu, in pleasure and pain, during both negative and positive situations, all the time I am calling You. And always I am remembering Your name. During all the 24 hours, whatever I do, my hands are always busy in work; but, my mind is at Your lotus feet, thinking of You; it is Your grace. Even if I risk losing everything I want You to my heart's content.
Parama Purusa, by keeping me distant, I am suffering. You never console me, nor do You give me happiness - only You keep me in pitch darkness. I do not want anything from You, only this much I ask: come close and become my own. The doors and windows of my mental abode are always open in longing for You, waiting for Your arrival. I don’t have any other thoughts in my mind. With a pin-pointed intellect I am calling You.
Baba, my Lord, please do not go away leaving me deserted. Always remain in my heart…
Note for Prabhat Samgiita #0683:
Just like a small child who lovingly and sweetly complains to its mother, in the same manner here the bhakta is lovingly placing his complaint before Parama Purusa - the nearest and dearest One. This type of very close and intimate relation is characterized by tremendous sweetness and love. That is what is depicted in this song.
Above average bhakti is needed to understand this song. This type of feeling develops when one’s sadhana is of a very high standard - by His grace. Those with lower sadhana will not understand this song. Strong bhakti is needed and when that is present then the feelings expressed in this song are very natural.
In contrast, if that mind-set is not there - if one is not experiencing high sadhana - then one will think the feelings expressed in this song are odd or peculiar. It is just like when a child is young then it has a tremendous degree of love for the mother and will cry when she is not present. As the one ages though that degree of love steadily declines such that older children will think it is strange how a young child is crying for its mother. Because that older child does not have that high degree of love for mother. Similarly, to understand this song, above average bhakti for the Parama Purusa is needed.
This type of bhakti is not just some theoretical notion. In Ananda Marga there are many sadhakas who have this feeling in their practical life - even today. They are fortunate; their life has become successful. Because this type of ardent love towards Parama Purusa is bhakti. And when one has bhakti one has everything. There is nothing left to gain. With bhakti surely one is going to attain Parama Purusa, by His grace. It just depends upon the degree of one’s sincerity.
What to speak of a sadhaka, if an ordinary, or even a degraded person, does sadhana sincerely, and from the deep core of their heart they request, “O’ Parama Purusa, I want nothing else, please grace me with the highest bhakti”, then the afore-described deep inner love will quickly develop, by His grace.
The above Prabhat Samgiita composition carries this idea. Yet, those not practicing anudhyana properly cannot really understand this song, unfortunately.
== Section: Important Teaching ==
Prout world govt: bill of rights
Prout philosophy states, “The formation of a World Government will require a world constitution. A charter of principles or bill of rights should be included in such a constitution and encompass at least the following four areas. First, complete security should be guaranteed to all the plants and animals on the planet. Secondly, each country must guarantee purchasing power to all its citizens. Thirdly, the constitution should guarantee four fundamental rights – spiritual practice or Dharma; cultural legacy; education; and indigenous linguistic expression. Fourthly, if the practice of any of these rights conflicts with cardinal human values then that practice should be immediately curtailed. That is, cardinal human values must take precedence over all other rights. All the constitutions of the world suffer from numerous defects. The above points may be adopted by the framers of different constitutions to overcome these defects.” (1)
Reference
1. Prout in a Nutshell - 12, Requirements of an Ideal Constitution
== Section: Important Teaching ==
Ananda Marga Caryacarya states, “The sadvipras (those who are well-established in Sixteen Points(1)) of a bhukti must elect one bhukti pradhána from among themselves. The bhukti pradhána may or may not be an ácárya/á or a táttvika, but must be an educated family person.” (1)
Question: What is one of the key differences between the pre-1990 BP Manual and the 1997 Fake BP Manual?
Answer: Please know that the system is that margiis will elect the bhakti pradhan (BP) as per the guidelines of the original BP manual. Wts have no role in suggesting or voting in the BP election. But the Fake BP manual states that Wts select the candidate and then margiis will elect that person as BP. And if Wts don't like the outcome they will arbitrarily remove the BP and put anyone else, without margiis having any input.
Reference
1. Caryacarya Part 1, Bhukti Pradhána
== Section: Important Teaching ==
Prout policy: education & media independent of politics
Prout philosophy states, "It is essential to keep the educational system meticulously free from the clutches of party politics. The financial responsibility for the educational system lies with the state, but the absolute right regarding formulating courses of study, evolving teaching methodology, preparing curricula, etc., should remain solely with educationists or the universities, but it cannot dictate to them. It may send proposals for due consideration, but it cannot exert pressure for their acceptance."
"The same applies to the broadcasting networks, cinema, etc., which are crucial for imparting mass education. It is not permissible for these to be converted into the victory drums [propaganda machinery] of party interests." (1)
Reference
1. Problems of the Day, Point #31
== Section: Comment ==
Re: Why PP is main culprit
Namaskar
Absolutely! PP is responsible. Ac. Shraddhanandaji was toothless and moribund. Present PP of the Ranchi Faction is feckless, drowned in his own glory, manipulated by tainted purodhas. Yep Ultimately PP is the responsible for the morass and decay.
In Him
Amrit
Here is the initial letter on this topic: Why PP is main culprit
== Section ==
Let them live with their diversities and let me serve
everybody according to their requirement
“কোনও দুজন কি হুৰহু এক রঙা ?
[মার্গী---"না |"]
দুজন পাশাপাশি এক রাঙা নয় | আৰার এক জনেরও সর্বাঙ্গ এক রঙা নয় | তাকিয়ে দেখো না |
[মার্গীরা---”হ্যাঁ, ৰাৰা |”]
কি অদ্ভুত ! কি, মানুষের হাতের প্রতিটি আঙ্গুল যে সত্য, ও সমান নয় | এ কথাটাও যত সত্য, তেমনি কোনও দুটো entity, কোনও দুটো মানে even iota of two existences are not the same, not the equal | Here in the expressed world, diversity is the law of nature | Here, diversity is the law of nature |
তাই যারা ৰলে “সৰকে equal করে দৰ”, তারাও ভুল ৰলে | তাদের, ৰুদ্ধিমান মানুষ ৰলৰে---Let them live with their diversities and let me serve everybody according to their requirement, according to the requirement of each and every entity | And that’s the proper ideal, that’s the proper philosophy |"
Reference
1. অপ্রকাশিত, ১৯৮৯ দিঘা
== Section ==
Against the dogma of caste marriages
“अधिक से अधिक revolutionary marriage करा लो | और जो हिम्मतवार लड़के हैं, वे, उनके guardian, उनके माता; वे लोग क्या करें ? जात-पाँत को लात से ख़त्म कर दो, चूर-चूर कर दो | एक दल, एक मज़बूत समाज बना लो | और हम लोगों को दुनिया के कोने-कोने में आनन्दमार्ग का पैगाम पहुँचा देना है | इसलिए अधिक से अधिक सङ्ख्या में whole timer worker की भी जरूरत है | कोई whole timer worker बनो | कोई revolutionary marriage करके समाज को मज़बूत बना दो |”
[यह बाबा के कैसेट से सीधे लिखा गया, बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्द मार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं] (1)
Reference
1. PS Purport 1030 + WT Discourse – 2, 1/14/1984 Patna, Not Printed
== Section ==
A great personality wakes up innumerable sleeping hearts
A great personality wakes up innumerable sleeping hearts
“The flame of a lamp lights up countless lamps. The touch of a great personality wakes up innumerable sleeping hearts. In the same way, the eternal glow of the boundless élan vital of Cosmic Consciousness has been illuminating the life-lamp of universal humanism since time immemorial, is illuminating it, and in future will do so even more intensely. That is why I say, the future of the human race is not dark, rather it is strikingly resplendent. So proceed on, ignoring the frowns of darkness.” (Ananda Vanii #49)
Note: The above is one of Baba’s original Ananda Vaniis. These original and true Ananda Vaniis are unique, eternal guidelines that stand as complete discourses in and of themselves. They are unlike Fake Ananda Vaniis which are fabricated by most of the groups - H, B etc.
== Section 3: Links ==
Other topics of interest
