Photo dogma & degeneration + 3 more

Baba

Photo dogma & degeneration

Namaskar,

Ananda Marga ideology states, “Prakrtiliina - those who worship idols, ascribing Brahma-hood to that idol, “thinking that the very idol is God, the very image is God”; worshipping stone, worshipping wood, worshipping metals.” (1)

Those who think that the photo of Baba is actually Baba act in the following manner:

(a) They will only do sastaunga pranam in front of the photo thinking that the photo itself is Baba. If there is no photo they will not do sastaunga pranam.

(b) If they want to request Baba to grace them then they must go and sit in front of the photo thinking that the photo itself is Baba. If there is no photo then they will not request His grace because they do not think that Baba is present.
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More about those who think Baba is the photo

(c) If they want to offer food to Baba they will bring that food in front of the photo - thinking that the photo itself is Baba - and then stick food on the photo where Baba's mouth is in the photo. Or they will place a plate of food in front of the photo and request Baba to eat. Whereas if the photo is not there they will not offer any food to Baba. Because if the photo is not there then according to their perspective Baba is not there - i.e. not present.

(d) If they wish to touch Baba's feet they will walk to the Baba photo in the puja room - thinking that the photo itself is Baba - and place their hands on that part of the photo that shows Baba's feet. And if there is no photo then they will not try and touch His feet as that can only be done with a photo. Because without the photo Baba cannot be present.

(e) If they want to pay homage to Baba in any way then they must walk over to where the photo is - thinking that the photo itself is Baba. And if there is no photo they think that Baba is not there so they will not pay homage to Him.

(f) And there are many more things they will do going close to that photo thinking that the photo itself is Baba.

(g) Finally, if one margii is going to Ananda Nagar, Tiljala, or Jamalpur, they will request that margii to convey their pranam to Baba at the tomb, Baba Quarters, or Tiger’s grace etc. Because they think that Baba is there, i.e. not with them.

But this approach is dangerous. To understand why this is dangerous, please continue reading.
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They become one with prakrti - wood, metal, stone

Be sure to pay attention to the highlighted yellow section from Baba’s teaching as that is central to understanding the point at hand.

Ananda Marga ideology states, “Prakrtiliina - those who worship idols, ascribing Brahma-hood to that idol, “thinking that the very idol is God, the very image is God”; worshipping stone, worshipping wood, worshipping metals. Tantra says,"

Mrcchiládhátu dárvádi murtáviishvarabaddhaya.

Mrt means “earthen image”; shilá means “made of stone”; dhátu “made of metal”; dáru “made of wood”. And they ascribe Godhood to that wood or to that metal or to that stone. Then what does happen? He is ideating on that stone, or wood, or metal. Then what does happen?

Yádrshii bhávaná yasya siddhir bhavati tádrshii

A man adopts the body according to his object of ideation.” His own self is transformed into that entity, the entity which was his object of meditation. Now these men worshipping different forms of Prakrti finally take the form of those entities - become stone, become wood, become metal. They are called prakrtiliina. They become one with Prakrti and remain there for an indefinite period. What a durdaeva, I will say! What a painful state of existence! (1)

In His above teaching Baba is sounding the warning that those “thinking that the very idol is God, the very image is God” will be converted into prakrtiliina - and suffer the horrifying effects of being converted into matter.
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If you think the photo is actually Baba...

Those who think that the photo of Baba is actually Baba should understand that this approach is dangerous. Essentially, such persons think that the photo or holy tomb is actually Baba and that the physical photo / tomb is the way to communicate with Him. Such sadhakas are like idol worshipers who think "that the very idol is God, the very image is God." Sadly, they will suffer and become prakrtiliina.

Because they are ideating on the physical materials (paper, glass, wood, plastic etc) that comprise the photo. They think the photo is Baba just like those prakrtiliina who think "that the very idol is God, the very image is God." So their mind will be converted into those limited physical objects. They are not ideating on that all-pervading Divine Entity Parama Purusa Baba. So for them the future is bleak. That is the unfortunate story.

And here are more details about how they behave: 

- If they want to pay homage to Baba in any way then they must walk over to where the photo is - thinking that the photo itself is Baba. And if there is no photo they think that Baba is not there so they will not pay homage to Him.

- And there are many more things they will do going close to that photo thinking that the photo itself is Baba.

- Finally, if one margii is going to Ananda Nagar, Tiljala, or Jamalpur, they will request that margii to convey their pranam to Baba at the tomb, Baba Quarters, or Tiger’s grace etc. Because they think that Baba is there, i.e. not with them.
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Conclusion:
Baba’s photo is just photo of Baba, not Baba Himself

Rational Ananda Margiis understand well that the photo is just a photo of Baba, not Baba Himself. Just as you know that a photo of yourself is not actually you - rather it is a photo. They know that the gateway of communicating with Baba is through the mind, by His grace. That means they communicate with Baba mentally - sharing their feelings and asking His blessing in dhyana, sadhana, etc. And throughout the day - wherever they are - they feel Baba is there along with them. When far from their puja room they do not think that they are separated from Baba. They internally feel His presence, regardless of their physical location and where the photo is. For them, their entire mode of linking with and seeing Baba is internal. At the same time they pay due reverence to the photo. Yet they know that the photo is just a photo of Baba and not Baba Himself. Just as you know that a photo of yourself is not actually you - rather it is a photo.
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The highlighted yellow section of Baba’s teaching makes it clear that those who think "that the very idol is God, the very image is God” or that the photo is actually Baba Himself are in grave danger.

Namaskar,
in Him,
Sukhadeva

References
1. Ananda Vacanamrtam - 3, Ghosts and Evil Spirits
2. Ananda Vacanamrtam - 3, Ghosts and Evil Spirits

*        *        *

The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.

*        *        *

== Section: Important Teaching ==

Guru’s krpa explained

Ananda Marga ideology states, "What is Krpá? In Saḿskrta, the root verb is “kr”. “Kr” means to help one in one’s progress even when one does not deserve it. So if one deserves it, that is, if one has the qualification to get oneself fully developed and fully exalted, then in that case there is no necessity of krpá, there is no necessity of help from Táraka Brahma. But when one does not deserve it, when one has not got the qualification for development, and still one is helped, that sort of help is called “krpa”." (1)

Ananda Marga philosophy states, "A spiritual aspirant should not do spiritual practices to become omniscient. Rather, a spiritual aspirant is to perform spiritual practices to satisfy Parama Puruśa in the form of Parama Guru. That is why it has been rightly said: Guru krpá hi kevalam [“The grace of the Guru is everything”]." (2)

Reference
1. Ananda Vacanamrtam - 2, Guru Krpáhi Kevalam
2. Yoga Psychology, Bio-Psychology

== Section ==

দুধ খাও, ওই জুজু আছে

“ছোট ছেলে দুধ খাচ্ছে না, ৰাড়ির লোকেরা, “দুধ খাও, ওই জুজু আছে, তাল গাছে জুজু আছে, ধরে নেৰে” | তুমি জুজুর ভয়ে খেয়ে নিলে দুধ | তারপরে এই তুমি যখন দু ৰছরের নয়, তুমি হয়ে গেলে ৰাইশ ৰছরে, তখনও সেই মনের জুজুটা রয়ে গেল | কখনও-কখনও স্বপ্নে সেই জুজুকে দেখৰে একলা যেতে গিয়ে জুজুর ভয়ে ৰুক কেঁপে উঠৰে | এরা হ’ল কি ? চাপিয়ে দেওয়া ৰন্ধন |” (1)

Reference
1. Subhasita Samgraha, part 17, chapter 12

== Section 3: Links ==

Recent Postings

• Intimacy of sadhana

• 6th lesson mantra

• Female issue

• Really Golden Rule?

• Is Milarepa story applicable?

Other topics of interest

• How to advance your dhyana
  

• Those early days
  

• Altered photo ruining dhyana

No fire in mouth + 3 more

Baba

No fire in mouth

Note: This letter is related with every Ananda Margii, irrespective of where they live because in this day and age dogmas rapidly spread from one continent to the next.

Namaskar,

When someone dies then according to Baba's guidelines in Caryacarya the cremation is performed. (1) That is our system in Ananda Marga.

Side by side however, in India there is a long-standing custom of putting fire into the corpse's mouth to start the cremation. As Ananda Margiis, when cremating the deceased, we might depend upon a hired crew. In which case, that crew would most likely begin the cremation by putting fire in the mouth of the deceased, as that is the tradition. But we should not follow this method.
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As Ananda Margiis, we must be alert; Baba warns not to start the cremation by putting fire in the mouth of the deceased.

Ananda Marga Caryacarya states, "As the practice of putting fire into the mouth of the dead body is repulsive, it should not be encouraged." (2)

We should adhere to Baba's tenet and never allow our Ananda Marga cremations to begin in this offensive manner. All this begs the question: Why was this system of putting fire in the mouth started? Baba did not explain the history of this custom in Caryacarya. But in the following teaching from His related discourses, Sadguru Baba reveals the backdrop behind this dogma of putting fire in the mouth of the deceased to start the cremation.


History of how this Hindu dogma started

Here Baba explains how this dogma began.

Ananda Marga philosophy says, "In ancient times there was the custom of interring a person after death or floating the body on water. After the discovery and invention of fire people considered it proper to burn the dead body. Thus in the pre-Vedic and at the beginning of the Vedic era the prevalent custom was to bury the body. In later times, much later times, the system of cremation came into vogue. When the system of cremation became common people used to think: This rśi who tended, preserved and meticulously served the fire throughout his life with the help of orally-pronounced mantras will no longer preserve the fire with the help of those mantras. Thus, at the time of offering his dead body to the fire, the ekarśi fire should first touch his mouth one last time; then let the burning grass or hay consume the rest of him. This custom of touching the mouth with the ekarśi fire gradually became transformed into a social tradition. Those who did not maintain the ekarśi fire also had fire put into their mouths. The rule was even introduced for those who had nothing to do with the fire at all. What was tradition became a compulsory social observation." (3)

At the beginning, the ekarśi fire was only put to the mouth of the deceased rśi as a sign of respect for it was he who chanted the mantras and maintained the fire during his lifetime. So this dogma of putting fire into the mouth of the deceased was initially limited to the rsi who maintained the ekarsi fire. From there this Hindu dogmatic custom spread throughout society and became the norm.
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The dogma grows

Next, Baba tells more details how this Hindu dogma evolved and took a new turn.

Ananda Marga philosophy says, "When superstition entangles a person it likes to tie him up thoroughly, step by step. This fire-in-the-mouth ritual became one such type of thing. The priestly tradition also devised a new mantra to accompany this putting of fire in the mouth; this mantra has no relationship with the ekarśi fire of ancient times. I do not even like to think about the abominable way we put fire in the mouth of our recently departed loved ones at the time of performing their funeral rites. The mantra [used by Hindu priests] is also unusual. The common people either do not understand the mantra or recite it out of fear; it bears no relationship whatsoever to the original ekarśi fire." (4)

So the dogma started with the application of the ekarśi fire to the priest or rśi, then it was commonly done to all, and then its meaning became twisted and related with heaven and hell. That is what Baba is describing below.


The next stage: dogmatic mantra

Ananda Marga philosophy says, "The mantra goes like this:"

Krtvá tu duśkrtam' karma jánatá vápyajánatá;
Mrtyukálavasham' prápya naraḿ paincatvamágatam.
Dharmádharmasamáyuktam' lobhamohasamávrtam;
Daheyam' sarvagátráńi divyán lokán sah gacchatu.

"That is: “This deceased being may have committed bad actions, knowingly or unknowingly. Today he has been swallowed by death; today he has reached the state of dissolution into the five elements. In him was righteousness and unrighteousness. He was enveloped by greed and attachment. Now let his entire body be consumed by the fire. May he go to heaven.” Anyhow, whoever likes it, let them recite it, but superstition-free human beings act with due reflection and thought." (5)

In the above section Baba reveals how the dogma grew and how the related shloka did not at all reflect the original meaning of the ekarśi fire. Then Baba reveals more and concludes His teaching about the ekarśi fire.
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Ananda Marga philosophy says, "At one time people supported the inhumanness and cruelty or irrationality behind the practice of sati* by using the scriptures as a pretext. Later it was seen that that scriptural support was not authentic. Wise and learned men should think carefully just how far this practice of putting fire in the mouth is desirable. This practice may not be as terrible as sati, but that it is an abominable practice there is little room for doubt. The ekarśi fire that was put into the mouth of the munis was the fire that they themselves preserved. Today the fire that is put in the mouth is the fire that is produced from a match (deshlái). Is this not a mockery of history?" (6)

[* Sati: There was the dogmatic tradition in India where the wife would thrown herself on her husband's funeral pyre.]

In His above teaching, Baba has described how those followers of this Hindu ritual do not know what they are doing nor why they do it.


Conclusion

We Ananda Margiis should not fall into this same dogmatic custom of putting fire into the mouth of the deceased. It is disrespectful, uncivilised, and unsightly; and, it is a dogma with no rational foundation. So we should not fall prey to this awful approach of putting fire in the mouth.

Those who have attended cremations in India may have noticed how the body is often burned in this dogmatic way of putting fire in the mouth. Funeral workers (dom) do like this. Everyone in the Marga should be aware about this dogma, otherwise in this day and age when people are traveling all around and moving from one continent to the next, this dogma can spread.
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Finally, because Baba has mentioned cremation in Caryacarya, as part of our do's and don'ts of life, we should educate ourselves and others, and not fall prone to this dogma of putting fire in the mouth of the deceased. Our duty is to put an end to it.

Namaskar,
In Him,
Krpashankar


~ In-depth study ~

A few examples of gross death ceremony dogmas

Around the globe, there are various respectful rituals performed for the deceased - as well as some very disrespectful customs. This letter addresses a few of those offensive rituals that have been going on for ages. For instance:

(a) Some communities cut the dead body into pieces and grind it in the machine and scatter the remains in the field.
(b) Other communities in India put the whole dead body in the field or top of the hill to be eaten by animals or birds etc.
(c) Some cremate the body but open the mouth of the deceased and insert a burning flame inside the mouth.

These are examples of disrespectful, ugly, gross practices that no margii should do. This is completely against the norms and sanctity of our AM society. Generally, such problems only arise when margiis are raised in those dogmatic communities and drag these outdated rituals into our Marga. So watch out.
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How the fire dogma started

Nowadays, making a fire is very easy. One can light a match stick, flip a switch, or ignite a burner to start a fire. Whereas even a few hundred years ago it was very difficult to start a fire. And fire was highly needed for one's basic sustenance.

For this reason, long ago in the vedic age, fire was treated as something very holy and important; and those who preserved the fire were regarded as holy people. They were very keen to keep it lit by frequently adding wood etc. By this way they kept the fire alive. In turn, he would give fire to those who needed fire in the community. Those rishis protecting the holy fire were ekarsi rishi. They were treated as most respectful and holy.

Ananda Marga philosophy says, "What I have said about the preservation of the sacred fire was the norm but there were some few exceptions. There were even some rśis who did the various works for preserving the fire by themselves such as the fire rituals, feeding it with wood and so on. They did not even take the help of their sons and wives. A fire that was preserved and tended by one such rśi was known as ekarśi. An ekarśi fire was considered extremely holy." (7)

Nobody else had the right to touch that fire nor could anyone else tend to its maintenance. Only the ekarsi could do. Others were entrusted with this as the slightest bit of negligence would ruin the fire. And if the fire went out it was a serious problem.
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When the ekarsi died then out of respect the fire was put in his mouth to pay homage to him as he was the one who would repeat the mantra and keep the fire alive. It was a very holy tradition and this system of putting fire in the mouth was gradually copied by the entire population. Thereafter, whoever died was given respect by putting fire into their mouth at the time of their cremation.

However, Baba guides us that this custom of putting fire in the mouth of the deceased is indecent, outdated, and against the ethics of Ananda Marga.


Fire was very important those days

In those early days, fire was extremely important; it completely changed society. Fire made life bearable and was related with the survival of each and every person, yet it was very difficult to start. So everyone had great respect for the keeper of the fire.

For instance, during the hot and dry season a fire might erupt in the forest and then they would take a piece of that fire and keep it under watch. Those who maintained that fire were revered.
http://anandamargauniversal.blogspot.com/

But putting fire in the mouth of the corpse at the time of death is dogmatic and akin to putting penicillin in the mouth of the one who discovered penicillin, and thereafter putting penicillin in the mouth of anyone who died. Such is the dogma of putting fire in the mouth of the deceased.

References
1. Ref: "Disposal of Dead Body" chapter in Caryacarya Part 1.
2. Caryacarya - 1, Disposal of the Dead Body
3. Shabda Cayanika-2, Eka to Ekáuṋga, Discourse 12
4. Shabda Cayanika-2, Eka to Ekáuṋga, Discourse 12
5. Shabda Cayanika-2, Eka to Ekáunga, Discourse 12
6. Shabda Cayanika-2, Eka to Ekáuṋga, Discourse 12
7. Shabda Cayanika-2, Eka to Ekáuṋga, Discourse 12

== Section: Important Teaching ==

Ingredients for a long life

Ananda Marga ideology says, "Spiritual practice makes the mind calm and quiet, and maintains the nerves in a state of equipoise; and thus spiritual practice increases longevity. Those Vaishnavites who are vegetarians, who regularly sing spiritual songs, do meditation, perform virtuous deeds and think pure thoughts, live longer than ninety years." (1)

Note: By following the spiritual cult of Ananda Marga and abiding by general health rules every sadhaka is ensured a long and healthy life. That is Baba's teaching.

References
1. Ananda Vacanamrtam - 33, You Must Live Glorious Lives

== Section: Important Teaching ==

Past & present: libertine life ruins society

   Ananda Marga philosophy states, “Just as the living world is divided into two categories – those who live in groups and those who live alone – similarly regarding family life, all creatures are divided into two broad classes: creatures with family ties (for example, elephants, lions and pigeons) and those without any family ties (for instance, tigers, dogs, cats, goats, etc.).”
   “At the beginning of evolution, humans used to lead libertine lives without any consideration for family obligations, but they gradually developed a family instinct. However, that family instinct was no different from that of the elephants, lions, pigeons, etc. Due to this inborn instinct, males and females arrived at a loose but workable compromise regarding family life. But in that there was no sense of responsibility born out of a developed conscience; rather, due to their loose relationships with each other, one person used to desert another and go anywhere he or she liked. The number of such libertines was very high, and they used to disturb the peace and harmony of the so-called family members and become the cause of many serious quarrels.” (1)

Reference
1. Namah Shiváya Shántáya, Disc 9: Shivokti - 3

== Section 2: Links ==

Recent Postings

• Intimacy of sadhana

• 6th lesson mantra

• Female issue

• Really Golden Rule?

• Is Milarepa story applicable?

Other topics of interest

• How to advance your dhyana
  

• Those early days
  

• Altered photo ruining dhyana

Intimacy in sadhana + 3 more

Baba

Intimacy in sadhana

Note: This letter is not for those who don't know or sincerely try to do the 6th lesson of sadhana.

Namaskar,

As all are aware, in our Ananda Marga system of dharma sadhana - i.e. sahaja yoga - there are six lessons. Some lessons are comparatively easier, while others are more difficult. Sadhakas often find that the most difficult lesson is dhyana.
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Sadguru Baba guides us how in order to do proper dhyana mental preparation is needed throughout the day. Otherwise dhyana is impossible. That is why Sadguru has given dhyana as the last lesson. Only after practicing all other lessons of sadhana and preparing the mind can one do better dhyana.

                       
Effects of dhyana

In day-to-day life when dhyana is good, then one's whole existence feels quite different. The sadhaka feels vibrated, charmed, and immersed in a deep state of inner satiation. Whereas if dhyana is not proper, then one's whole existence feels scratchy and dry; and, one does not feel peace or fulfillment.

Plus, those who have experience know that the after-effect of dhyana is quite different from that of first lesson. Dhyana is much, much higher and leaves one with a very special type of sentient feeling. For all these reasons each and every sincere margii wants to do better dhyana and make their life meaningful on the path of supreme fulfillment.

               
Closeness is needed to serve Him

On the path of bhakti, to do dhyana, sadhakas yearn to go close to Parama Purusa in order to serve Him. Bhakti itself means service to the Lord - 'Bhaktir bhagavato seva'. And one cannot serve Him if they are not close to Him. Everyone knows that Parama Purusa resides in the heart, yet most of the time people remain oblivious of this inherent truth. In that state, one feels lonely, powerless, weak, shelterless etc. These feelings come when one forgets Him and thinks they are all alone.
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Various ways of serving Him

There are various steps to inculcate bhakti and serve Him. In the past, the standard way of serving Him was when bhaktas would go and massage Sadguru's lotus feet. Everyone knows and has heard this in various stories. The scope of service is much greater than that. It is just like when one mother cares for and loves her baby. Then she serves the baby in all kinds of ways including talking to the baby, feeding the baby, playing with the baby, and fulfilling all sorts of requirements. In a similar way, when a son serves his mother, he fulfills various other dimensions.

                
Serve Him according to one’s inner feeling

According to one’s own personal relation and feeling with Parama Purusa, an aspirant should serve Him. Most importantly, a sadhaka should express each and every feeling of their heart to Him. Those untold feelings, which cannot be expressed to anyone, are shared with Him. By this type of close communication and inner link of the heart, bhaktas feel closer with Parama Purusa. Those who do not have a sweet, sentient, and close feeling with Parama Purusa, may misunderstand this entire concept. They may think this is just like one children's game or some fairy tale etc. But bhaktas can understand this well in their heart. They know that these are the steps by which to come close to Him in dhyana and serve Him.

And these points are well explained in various discourses. So these are very integral and sweet aspects of spiritual life, without which one cannot come in close contact with Parama Purusa.
 

Inculcating into one's own spiritual life

Those bhaktas who already practice this experience a huge transformation in their spiritual journey and in the feeling of the heart. But the key is that these special concepts of dhyana sadhana can only be realised when they are practiced in one's day to day existence.
https://anandamargauniversal.blogspot.com/

If one moves one step closer to Parama Purusa then by His cosmic grace a bhakta feels a huge expansive rise in their relation with Him, and in their overall spiritual outlook. Life becomes meaningful, full of charm and exquisite bliss. This is the real spiritual life.
 
As Ananda Marga ideology guides us in Caryacarya, as important it is for sadhakas to know all the various rules and regulations, but best is when one starts to follow them.

Ananda Marga ideology says, "It is a bigger thing to put one lesson into action than to hear many. You should put into action every lesson in your life." (1)


Conclusion

Ananda Marga Caryacarya states, “Utilizing the vibrations created for eternal time by Shrii Shrii Anandamurtiji through januspharsha and varabhaya mudras, take yourself and the entire universe ahead along the path of welfare. Omn Shanti!” (2)

Namaskar,
in His service,
Trinetra

References
1. Caryacarya - 2, 'Misc', point #10
2. Caryacarya – 1, ‘Concluding Words’

== Section 2: Prabhat Samgiita ==

Sing Your name

“Raungiin svapan maner matan, rúpa nilo áji dharańiite…” (Prabhat Samgiita #0318)

Purport: 

The colourful dream which I was weaving since ages became a reality today on this earth. Since long I was contemplating that Parama Purusa will take advent as Mahasambhuti, and come before me in human form as my nearest One. That vision has been fulfilled, by His grace. He is here, and my mind rushes towards Him - dancing. All the obstacles have been smashed. My thoughts are drawn to Him in countless ways, in various memories. It is His exquisite charm.

Prabhu Baba, I love only You - only You I hold dear. My Compassion-Personified Entity, I adore You. In a secret corner of my core, in a lonely place, I always hear Your melodious flute, omnkara, as well as Your whisperings of assurance. In divine intoxication, under a serene sky, I listen to Your heart touching song which is coming from far away in the spiritual realm, and sing Your name.

Parama Purusa, I am constantly looking only towards You - no one else. I rely on You exclusively. You are my polestar. I fully depend on You in turbulent, cyclonic winds, thunderstorms, and lightning. You are my Saviour. In my bad times, in cimmerian darkness, hail storms, floods, earthquakes, fires, and emergencies, and in all my awful moments, as well as good times, I ask for Your mercy. Baba, my days and nights come and go remaining with You, as my golden and best time of life...


Note for Prabhat Samgiita #0318:

[1] Omnkara: In this below quote, Ananda Marga philosophy is describing how a sadhaka gets pulled headlong towards Him once they hear that divine sound, onmkara. It is all due to the grace of the Supreme.
 
Ananda Marga philosophy says, "The spiritual aspirant hears the various sounds of onm'ka'ra or pran'ava At various stages, during deep sa'dhana', during sweet sa'dhana'. The sound is called muraliidhvani. The sa'dhaka becomes mad because of this sound and goes deeper and attains Ra'dha' bha'va more and more, and rushes headlong forward...At that time one does not think at all about what people will say. One knows only that 'I and my Is't'a exist'." (1)

References
1. Discourses Krsna & The Giita, 15 January 1980, Kolkata

== Section: Important Teaching ==

Why hatred amongst the world’s religions

Ananda Marga philosophy states, "In the absence of knowledge of common psychology, people of different religions try to destroy other religions. This has resulted in the spilling of rivers of blood. In ancient India the Aryans tried to impose their own Vedic religion on the Austric community. In the Buddhist era, particularly during the reign of King Bimbisára, Buddhism was imposed on other religions. Later, the followers of the Sanátana Hindus forcibly converted the Buddhist and Jains into Hinduism. During Moslem rule Islam was imposed on India, Persia and Egypt. Similarly, countless Jews were converted into Christianity. During the British period attempts were made by Christian missionaries to subvert Hinduism and impose Christianity on the indigenous population. All this led to mutual animosity in the world of religion." (1)

Reference

1. A Few Problems Solved - 2, Human Society Is One and Indivisible – 2

== Section ==

এই চারটে জিনিসের কঠোর থাকলে, আর ভাবৰার কি আছে

সাধনা, কৌষিকী-তাণ্ডব, পাঞ্চজন্য আর সদাব্রত--এই চারটে জিনিস মানুষকে উপরে তোলার পক্ষে প্রয়োজনের চেয়েও ৰেশী আর এই তান্ত্রিক cult, এই যে সাধনা, তান্ত্রিক cult, আর তাণ্ডব, এই দুটোতে যা হ’ল, তা তো হ’লই | এবং তার সঙ্গে আরও যোগ করে দেওয়া হ’ল, সোনায় সুহাগা করে দেওয়া হ’ল কি ? না, পাঞ্চজন্য আর সদাব্রত | অর্থাৎ তোমাদের যে তান্ত্রিক সাধনা---... এই যে চারটে জিনিস, এ মানুষকে উপরে তোলার পক্ষে প্রয়োজনের চেয়েও ৰেশী ৰলতে পার | সুতরাং এই চারটে জিনিসের কঠোর থাকলে, আর ভাবৰার কি আছে | মানুষের মানুষ হিসাৰে প্রতিষ্ঠা হৰেই | জয়-জয়কার হৰেই | এবং সেই মানুষের দ্বারা বিশ্ব মানবের কল্যাণ হতেই হৰে |” (1

Reference
1. MGD, 3 January 1982 Ananda Nagar

== Section 4: Links ==

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