Eleven reasons why this dogma is bad + 2 more

Baba

This email contains three sections:
1. Outline: Eleven reasons why this dogma is bad

2. PS #4499: बाबा, तुम्हारा छिपे रहना प्रकट करता है कि मेरे प्रति  तुम्हारे मन में कोई दया ममता ही नहीं है। 
3. Links

Eleven reasons why this dogma is bad

Namskar,

Pls study the below statement and FAQ.

(1) The mayaprayan programme was NOT given by Baba in Caryacarya
                
(2) By adding in the appendix (mahaprayan diivasa) to Caryacarya Part 1 implies that Baba's teaching is incomplete.

(3) The directives given by Baba to His devotees is full of optimism. Mayaprayan (Death) programme is a pessimistic outlook.  It is a yearly reminder that Baba is dead and gone.

(4) The Prabhat Samgeet “Tumi esechile kauke  na bale" was never commissioned by Baba to be the theme song for Mahaprayan.

(5) Mayaprayan diivasa is NEVER observed for Lord Krisna. Krisna is very much alive in the hearts and minds devotees.

(6) Nowhere in Baba's numerous books is it stated that a memorial be created for Baba. It is unPROUTistic (a waste of resources).

(7) Prostrating and dancing around "Baba's mahasamadhi" is tantamount to tomb worship because this spot resembles a Muslim tomb like the one in Ajmer. The focus is now shifted from Baba's photos and the Pratik to a tomb.

(8) Baba has stated clearly that the mourning period should NOT extend beyond 12 days, yet this “sad” mahaprayan programme has been  going on for 25 years.                            

(9) If the (mahaprayan diivasa) is not removed now from Caryacarya, it will become official and for the next 20 years, 100 years, 3500 years devotees must observe this day as a solemn (sad) day.

(10) The Tiljala campus can never be a thirtha (place of Pilgrimage) because Baba did not approve of any “holy place” or thirtha.

(11) Food should not be be consumed at any shraddha as the food has been infused / prepared with an element of sadness. The "mahaprayan" directive states clearly that this occasion is solemn and has to be observed as such.

REGARDS
Bhojraj Pradhan.

== Section 2 ==

बाबा, तुम्हारा छिपे रहना प्रकट करता है कि मेरे प्रति  तुम्हारे मन में कोई दया ममता ही नहीं है। 

प्रभात संगीत 4499 तोमारे सदाई डाकि...

भावार्थ

हे परमपुरुष! मैं तुम्हें सदा ही पुकारता रहता हॅूं। तुम छिपे हुए क्या मेरे दिल की बातें सुन पाते हो? ए मेरे सर्वप्रिय! कृपाकर  मुझसे कुछ  तो बोलो । तुम बोलते क्यों नहीं? लगता है तुम मेरा प्रेम और कष्टों भरी कहानियाॅं समझते ही नहीं।

गुलाब के बगीचे में प्रतिदिन फूल फूलते हैं पर फफोले बना देनेवाली सूरज की गर्मी के कारण उनकी पंखुडियाॅं धूल में विखर जाती हैं। मैं वह पॅंखुड़ी हॅूं और तुम हो सूर्य। तुमने मुझे अपनी झुलसाने वाली गर्मी में जलने के लिये बनाया है, क्या इसमें कोई मधुरता है?

बाबा! तुमने मुझे असंख्य काॅंटों के बीच घेर दिया है, मुझे नियमित रूप से बुरे मौसम के बज्राघातों से जूझना पड़ता है, अर्थात मैं संकटों से घिरा हूँ । मेरी साधना नहीं होती । तुम्हारे ऊपर मेरी कृपा नहीं है । तुम्हारे इस अकरुण खेल को देखकर मेरा मन दुःखी और मूक मुंह वाचाल हो उठता है।

बाबा, हे परमपुरुष! मैं तुम्हें सदा पुकारता रहता हॅूं पर तुम्हारा छिपे रहना प्रकट करता है कि मेरे प्रति  तुम्हारे मन में कोई दया ममता ही नहीं है। ऐसा लगता है कि तुम्हें मेरे दर्द भरे आॅंसुओं का कोई मूल्य ही नहीं है।

- Trans: Dr. T.R.S.

Note: If you would like the audio file of the above Prabhat Samgiita kindly write us.

== Section 3 ==

Links

Some recent letters

Striking Similarity

Why my faction is unique

Other topics of interest

Cause of one's suffering and blaming others

Does any MPD theme song exist in PS

“Bill of rights, World Government” + 3 more

Baba

This email contains four sections:
1. PS #3658: Today, that Hari of the divine world has taken advent
2. End Quote: “Bill of rights, World Government”
3. Our duty is to help those who have lagged behind - Ananda Vanii
4. Links

“Bill of rights, World Government”

“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. PNS-12, Requirements of an Ideal Constitution

== Section 2 ==

Today, that Hari of the divine world has taken advent on this earth
Everyone is His kith and kin; all are His own

“Bánsharii bájiye jáy sahás nayane cáy, goloker hari áji gokule liilá racáy..." (P.S. #3658)

Purport:

Today, the Hari of the divine world has manifested His liila in the land of devotees. With His sweet grace He is moving all around playing His divine flute, (omnkara sound) - showering His charming smile and gracious eyes upon all. With reddish lips, He is beckoning each and everyone. He is saying: “Come close, come to Me - quickly, as soon as possible, come running, so we can play together.” Today that Hari of the divine world is showering bliss on everyone. We are so graced.   

Everyone is His kith and kin; all are His own; nobody is alien. No one is far; everyone is close. All are His most intimate ones. By His grace every bhakta gets Him in their thinking, japa, and meditation. Every bhakta resides in His mind; everyone has a place in His heart. By His causeless grace, now the current of the yamuná river of devotion is very high and strong. His divine rasa is overflowing & splashing in ecstasy. With His fathomless grace, the garland of waves is swaying to and fro. All are ensconced in His bliss.
 
For crushing the dus't'a (demonic people), for saving & nurturing the virtuous & dharmic people, and for destroying the nefarious and deadly demons, He takes advent again and again on this earth. With the rumble, twang, and beating of His kettle drum, He challenges demons. He comes as Mahasambhuti. There is no one else in this universe who has such infinite and countless qualities like He. That Hari of the divine world is the abode of all heavenly attributions. Today, that Hari of the divine world has taken advent on this earth. He is with us.
 
The Lord of the universe has come today with gracious splendour, and He is showering His divine liila upon all devotees. He is most loving and ever-gracious. That divine Hari is calling, “Come one, come all....”


Notes for Prabhat Samgiita #3658:

Note 1: What is liila

“There is a subtle difference between liilá and kriid́a. When the cause of an effect is easily discernible it is called kriid́a, but when the cause is unknown and only the effect is easily discernible it is called liilá. This creation is the liilá of Parama Puruśa because human beings do not know why He has created it. With the help of their intellect they are eager to know the cause of creation, but will they ever be successful in this quest? They want to solve the riddle of creation, but they have no notion about the cause. So whatever Parama Puruśa does is all His liilá, It cannot be called His kriid́á. I have already said that when one discovers the relation between the cause and effect it is called kriid́á, but when one can see only the effect and not the cause, it is called liilá. For human beings having only a small unit mind the creation is the liilá of Parama Puruśa, but to Him it is His kriid́á.” (1)

Note 2: Who is Hari

“In Sanskrit, one name of Parama Puruśa is Hari. Hari means “who steals”, “who takes away all your sin without your knowledge”. In Sanskrit, the root verb hr means “to steal”. Now the relationship between the Lord and His devotee is very sweet, and extremely, purely, personal. Parama Puruśa loves His devotee, and the devotee also loves His Lord. Now the accumulated mountain of sin attached to the devotee is unbearable for the Lord. He wants to remove that mountain of sin from His devotees. He may say: “Oh, devotee, give your sins to Me.” The devotee will say: “No, Lord, I am ready to give You everything, I am ready to give You my soul, my spirit, everything, but how can I give my sins to You? I cannot.” But Parama Puruśa loves His devotee, so without the knowledge of the devotee, He takes away his sin. Now to take something from a man without his knowledge is stealing. So Parama Puruśa steals – that is, He takes away sin from His devotee. And that’s why He is called Hari.” (2)

Note 3: It does not mean that someone is actually playing a flute
with all the humans and cows dancing around him

“There is another expression of bhakti which occurs when devotees realize that all beings are created from ánanda, exist in ánanda and return to ánanda. This realization causes a radical change in their outlook – no longer can they differentiate between rich and poor, highborn and low-born. They observe an ocean of ánanda flowing within and around all created beings. “Rasa vae sah” – all are flowing in the same rasa, the same ocean of bliss. In that divine flow the devotees see Parama Puruśa dancing with each entity. In philosophy, this dance is called “rásaliilá” [divine play in the flow of bliss]. It does not mean that someone is actually playing a flute with all the humans and cows dancing around him. Rather, it means that all the entities of this beginningless and endless universe are floating in the ocean of cosmic bliss. There is no place for sorrow since sorrow only exists where petty interests clash and vie with each other. When the devotees clearly understand this they become established in “bhaktiránanda rupáca”.” (3)

Note 4: Next you will hear the sound of flutes

“Then in the next phase, as if somebody is dancing with ghuṋghur [ankle bells]. (You know, ghuṋghur – you use it during the táńd́ava dance. In Sanskrit it is called nupur.) Next you will hear the sound of flutes – as if somebody is playing a flute. Then the sound of the ocean, you know? A particular sound is created by the sea. And then, in the fifth phase, taḿ, taḿ, just like bells, the sound of bells. And finally, the sound is just like ooṋṋṋ – the oṋḿkára in pure form. And after that there remains no sound, because after that there ends the realm, the scope, of Saguńa. After that there is the scope of Nirguńa. In the realm of Nirguńa there cannot be any sound, because there cannot be any expression. Not even divine expression, not even supra-psychic expression.” (4)

Note 5: in Devotional field what is Yamuná

“Yamuná. Just as there is a Yamuna River in the physical sphere, in the subtle psychic sphere also there is a certain flow which leads microcosms towards Parama Puruśa.”(5)

References:
1. AMIWL-11, To Know Him Is to Be Free from All Fetters
2. AV-34, The Best Mental Engagement
3. AV-7, Devotion Is the Life-Force of a Devotee
4. AV-30, The Sound of God
5. AV-30, Appendix

== Section 3 ==

Our duty is to help those who have lagged behind - Ananda Vanii #24

“The marching together of all in unison is termed as the society. Instead of despising those who have lagged behind, help them to advance. This alone will be your social Dharma.

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 4 ==

Links

Some recent letters

Just see - Islamic dogma imported into AM with big pomp & show

Distortion: Proof of wrong thing in AM books


Other topics of interest

Baba story:  Why Nagina did not go

Cowards can't be bhaktas

बाबा भक्ति कथा: रूढ़िवादियों का प्रचण्ड विरोध

Baba

बाबा भक्ति कथा: रूढ़िवादियों का प्रचण्ड विरोध

दीक्षा लेने के पूर्व तथा बाद में साधकों को किस स्थिति से गुजरना पड़ता है - इसको मैं अति संक्षिप्त रूप से इस लिये प्रस्तुत कर रहा हूँ ताकि यह मालूम हो सके कि ’गुरू’ किस प्रकार भक्त पर कृपा करते है तथा साधक को समाज मे कितना संग्राम करना पड़ता है। अभी इस विषय का महत्व कम हो सकता है क्योंकि प्रत्येक आनन्दमार्गी को इसका अनुभव है। लेकिन जो नये साधक होंगे या आने वाले समय मे लोग जानकारी प्राप्त कर शायद लाभ उठा सकेंगे। दीक्षा लेने के उपरांत जब मैने दो-चार दिनो तक साधना की तो विचित्र अनुभूतियों को पाकर मैने मह्सूस किया कि मैं कहाँ पहाड़तल्ली मे था और् अब कहाँ उससे ऊँचाई पर आ गया। जो हो, यह रास्ता मनुष्य के विचार को अवश्य ही ऊँचाई पर ले जाने वाला है। जो हुआ सो ठीक ही हुआ। सब परमात्मा की कृपा से होता है।


आप ब्राह्मण आदमी शिखा-सूत्र का परित्याग कर दिये।
 अब आपको हम गोड़ (प्रणाम) कैसे लगेंगे?

लेकिन बाधा समाप्त नही हुई बल्कि, और् बड़े रूप मे सामने आयी। बी. एम. पी. ३ (बिहार सैनिक पुलिस-३) .... मे दो ’पाण्डेय’ महाशय थे। एक तो हमारे तथाकथित ’स्वजातीय’ तथा दूसरे तथाकथित ’भूमिहार ब्राह्मण्’ थे। हमारे तथाकथित स्वजातीय पाण्डेय जी जो वहाँ एक कनिष्ट-अधिकारी थे - हमसे कहने लगे - "राम - राम, यह तुमने क्या किया? शिखा-सूत्र का परित्याग कर दिया? अब् तुम ’ब्राह्मण’ कैसे कहे जाओगे? तुमसे (उनका कहने का मतलब हमारे परिवार् से था) तो कोई शादी-विवाह कि रिस्ता भी नही जोड़ेगा।" तुलसीकृत रामायण की कुछ चौपाईयों तथा कुछ संस्कृत श्लोकों को कहकर तथा उसका उलटा-सीधा अर्थ समझाकर मुझे दिगभ्रमित करने की कोशिश करते। और दूसरे पाण्डेय जी की कथा? वे कहते - "ऎ पंडित जी, आप ब्राह्मण आदमी शिखा-सूत्र का परित्याग कर दिये। अब आपको हम गोड़ (प्रणाम) कैसे लगेंगे? लोग अब आपको पूजेगा कैसे?"


 ढोंगिओं का कड़ा विरोध मुझे कितना सहना पड़ा

 कुछ देर के लिये मैं सोच मे पड़ जाता। फिर अकेला पड़ने पर और चिन्तन करने पर मेरा निष्कर्ष होता - "धत तेरे की। पैर नही पूजेंगे तो मत पूजें। उनके पैर पूजने से ही हमे कौन सा क्या मिल जाता है। लेकिन, यही क्या गारंटी है की इनके दिये सम्मान के लायक भी हम है? हम तो देखते है कि पंडित जी लोग ’लिख लोढ़ा पढ़ पत्थर’ (मूर्ख) होते है और पढ़े - लिखे अन्य लोग उन्हे प्रणाम करते है। क्या प्रणाम पाने से वे बड़े हो गये? यह सब ढोंग है। कुछ भी हो, आचार्य जी ने हमें बहुत बड़ी ’चीज़’ दी है। वह साधारण चीज़ नही है, जिसे छोड़ दिया जाय।" इस तरह का और इससे भी कड़ा विरोध मुझे कितना सहना पड़ा - आनन्दमार्गी भाईयों से कहने की जरूरत नहीं है। वे सब इन तरह के विरोधो के भुक्तभोगी हैं। समाज मे मार्गीयों का संग्राम समाप्त या कम हो गया है - वैसा भी नही, बल्कि वह तो अनवरत जारी है।

वहाँ पर धीरे-धीरे विरोध बाद मे कम होता गया और हमारी दृढ़्ता में भी बढ़ोतरी होती गई। जब लोगो ने देखा कि हम माननेवाले नही हैं - वे ठंडा पड़ गये। कुछ दिनो बाद जब मैं अपने गांव पर गया तो वहाँ का माजरा ही कुछ अलग किस्म का था। इस विषय मे आगे कुछ कहूँगा ।

परम प्रभु, बाबा चरण में
देवकुमार

Shrii Bhakti jii presents this story:
- We are very grateful to Shrii Bhakti for his immense contribution of putting the hardly legible material into a usable electronic format. Without his efforts it would not have been possible to publish this story. - Eds

बाबा भक्ति कथा: रूढ़िवादियों का प्रचण्ड विरोध + 2 more

Baba

This email contains three sections:
1. Posting: बाबा भक्ति कथा: रूढ़िवादियों का प्रचण्ड विरोध
2. End Quote: Those who do intense sadhana can solve
3. Links

बाबा भक्ति कथा: रूढ़िवादियों का प्रचण्ड विरोध

दीक्षा लेने के पूर्व तथा बाद में साधकों को किस स्थिति से गुजरना पड़ता है - इसको मैं अति संक्षिप्त रूप से इस लिये प्रस्तुत कर रहा हूँ ताकि यह मालूम हो सके कि ’गुरू’ किस प्रकार भक्त पर कृपा करते है तथा साधक को समाज मे कितना संग्राम करना पड़ता है। अभी इस विषय का महत्व कम हो सकता है क्योंकि प्रत्येक आनन्दमार्गी को इसका अनुभव है। लेकिन जो नये साधक होंगे या आने वाले समय मे लोग जानकारी प्राप्त कर शायद लाभ उठा सकेंगे। दीक्षा लेने के उपरांत जब मैने दो-चार दिनो तक साधना की तो विचित्र अनुभूतियों को पाकर मैने मह्सूस किया कि मैं कहाँ पहाड़तल्ली मे था और् अब कहाँ उससे ऊँचाई पर आ गया। जो हो, यह रास्ता मनुष्य के विचार को अवश्य ही ऊँचाई पर ले जाने वाला है। जो हुआ सो ठीक ही हुआ। सब परमात्मा की कृपा से होता है।


आप ब्राह्मण आदमी शिखा-सूत्र का परित्याग कर दिये।
 अब आपको हम गोड़ (प्रणाम) कैसे लगेंगे?

लेकिन बाधा समाप्त नही हुई बल्कि, और् बड़े रूप मे सामने आयी। बी. एम. पी. ३ (बिहार सैनिक पुलिस-३) .... मे दो ’पाण्डेय’ महाशय थे। एक तो हमारे तथाकथित ’स्वजातीय’ तथा दूसरे तथाकथित ’भूमिहार ब्राह्मण्’ थे। हमारे तथाकथित स्वजातीय पाण्डेय जी जो वहाँ एक कनिष्ट-अधिकारी थे - हमसे कहने लगे - "राम - राम, यह तुमने क्या किया? शिखा-सूत्र का परित्याग कर दिया? अब् तुम ’ब्राह्मण’ कैसे कहे जाओगे? तुमसे (उनका कहने का मतलब हमारे परिवार् से था) तो कोई शादी-विवाह कि रिस्ता भी नही जोड़ेगा।" तुलसीकृत रामायण की कुछ चौपाईयों तथा कुछ संस्कृत श्लोकों को कहकर तथा उसका उलटा-सीधा अर्थ समझाकर मुझे दिगभ्रमित करने की कोशिश करते। और दूसरे पाण्डेय जी की कथा? वे कहते - "ऎ पंडित जी, आप ब्राह्मण आदमी शिखा-सूत्र का परित्याग कर दिये। अब आपको हम गोड़ (प्रणाम) कैसे लगेंगे? लोग अब आपको पूजेगा कैसे?"


 ढोंगिओं का कड़ा विरोध मुझे कितना सहना पड़ा

 कुछ देर के लिये मैं सोच मे पड़ जाता। फिर अकेला पड़ने पर और चिन्तन करने पर मेरा निष्कर्ष होता - "धत तेरे की। पैर नही पूजेंगे तो मत पूजें। उनके पैर पूजने से ही हमे कौन सा क्या मिल जाता है। लेकिन, यही क्या गारंटी है की इनके दिये सम्मान के लायक भी हम है? हम तो देखते है कि पंडित जी लोग ’लिख लोढ़ा पढ़ पत्थर’ (मूर्ख) होते है और पढ़े - लिखे अन्य लोग उन्हे प्रणाम करते है। क्या प्रणाम पाने से वे बड़े हो गये? यह सब ढोंग है। कुछ भी हो, आचार्य जी ने हमें बहुत बड़ी ’चीज़’ दी है। वह साधारण चीज़ नही है, जिसे छोड़ दिया जाय।" इस तरह का और इससे भी कड़ा विरोध मुझे कितना सहना पड़ा - आनन्दमार्गी भाईयों से कहने की जरूरत नहीं है। वे सब इन तरह के विरोधो के भुक्तभोगी हैं। समाज मे मार्गीयों का संग्राम समाप्त या कम हो गया है - वैसा भी नही, बल्कि वह तो अनवरत जारी है।

वहाँ पर धीरे-धीरे विरोध बाद मे कम होता गया और हमारी दृढ़्ता में भी बढ़ोतरी होती गई। जब लोगो ने देखा कि हम माननेवाले नही हैं - वे ठंडा पड़ गये। कुछ दिनो बाद जब मैं अपने गांव पर गया तो वहाँ का माजरा ही कुछ अलग किस्म का था। इस विषय मे आगे कुछ कहूँगा ।

परम प्रभु, बाबा चरण में
देवकुमार

Shrii Bhakti jii presents this story:
- We are very grateful to Shrii Bhakti for his immense contribution of putting the hardly legible material into a usable electronic format. Without his efforts it would not have been possible to publish this story. - Eds

== Section 2 ==


The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

****************************************************

Those who do intense sadhana can solve
all sorts of problems in an unprecedented manner

Baba says, “All the urges and longings should be channelised and directed towards the Supreme. If this is done indomitable psychic force and invincible spiritual energy will grow from within. This will enable people to solve all the world’s problems–economic, social, cultural, big and small. Unless one develops oneself in this way, as an ideal human being, one will not be able to solve any problem, no matter how madly one beats one’s chest or how loudly one shouts slogans.” (1)

Note: In the above quote Baba guides us that spirituality is an indispensable quality to solve the world’s social problems, become a Prout leader. That means only with the great force of true spirituality and by serving others can one be an ideal Proutist and lead the society along the golden road of welfare.

However some start thinking that non-spiritually oriented activists can be ideal Proutists. They get think that any atheistic so-called social leader who shouts aloud their battle cry for public welfare has all the requisite qualifications to be a Prout leader.

But Baba gives the reply to those harboring such an imbalanced idea by guiding us that, devoid of spirituality, a service mentality does not sprout in the mind.


Reference
1. Ananda Marga Ideology - 10, p.758

****************************************************

== Section 3 ==

Links

Here are earlier letters in this series

मेरा प्रथम बाबा दर्शन + Namby-pamby devotee (part 1)

Accusation of bhakta + बाबा कृपा: मेरी दीक्षा (part 2)

Here are other topics of interest

Group fight - bloody incident

Masquerading

Peculiar questions and answers about vital issues

Baba

Peculiar questions and answers about vital issues

Namaskar
In their Mahaprayan Bengali circular, B group raised the following points:

1) Ananda Purnima was not included until some devotee asked Sadguru Baba to start the Ananda Purnima function. If some devotee had asked Baba that, "After your death, what should we do?", then He would have added this Mahaprayan function".

Answer: At that time, in 1955 Ananda Marga did not have any scripture. Even Caryacarya was nonexistent. That is why Ananda Purnima was included in Ananda Marga in the aforesaid way. But in 1990, the situation was completely different. Baba had already given everything, completed everything. In that situation, giving this logic is laughable.

2) B group raised the question as to how Baba could possibly tell about what should be done after His own death. It would have been so painful, that is why Baba did not tell all those things. That's why MPD is not there in CC.

Answer: Baba is not xyz. He told all the things. And He was not feeling any problem in telling about His leaving the physical body. In Junior Acarya Diary, Gurupuja Notes, He explained clearly what to do when He is not physically on this planet. So this point is not taboo for Baba. 

in Him, 
Madhurii Bhattacharya

When Ananda Marga Caryacarya can and can’t be changed

Baba

This email contains five sections:
1. Posting: When Ananda Marga Caryacarya can and can’t be changed
2. Bangla Quote: পরমপুরুষের লীলা-বিবর্তন
3. PS #1698: Expression of bhakti of A-grade bhakta
4. End Quote: How knowingly or unknowingly parents ruin the child
5. Links

When Ananda Marga Caryacarya can and can’t be changed

Is adding the mahaprayan appendix to Caryacarya
according to Ananda Marga core principles - or against?

Namaskar,
Generally speaking, every country has a constitution and a law-making or legislative body. And the fundamental guideline or rule is: The laws must not go against the constitution.

The country governs with mundane rules and regulations so on occasion their constitution is amended etc - but very rarely. It is unusual; mostly the constitution remains intact, as-is. For instance, the US constitution is a worldly document yet it has essentially remained the same for 250 years, whereas countless US laws have been changed and modified - on a daily basis.

That is the case with a country and their worldly constitution.

But in our Ananda Marga it is very different - we are talking about a socio-spiritual organisation. And spirituality never changes. So all of the spiritual teachings of Ananda Marga ideology are eternal. And on social points - our scripture is also bound - our social treatise cannot go against its core principles - i.e. against the spiritual code.

Our core point is that spiritual ideology is our constitution and that never changes and Caryacarya cannot go against that. So MPD cannot be added in Caryacarya - that could only be done when Ananda Marga loses its backbone and gets turned into complete dogma.

OK then - so what is it that might change in the future with respect to Caryacarya. Here is an example.

In the shraddha chapter, it states: "At the end of the shráddha ceremony, a gift may be made of a bull, buffalo, ram, billy-goat, or any other male domestic animal of good breed for public welfare."

So this point about the billy-goat etc could be removed if and when it is not needed by the common masses.

Again, the very nature of so-called mahaprayan is against the core principles of Ananda Marga ideology. So there is no question of adding mahaprayan into Ananda Marga Caryacarya as an appendix.

Namaskar,
in Him,
Lotita Ghosal

== Section 2 ==

 

পরমপুরুষের লীলা-বিবর্তন

 “যেখানে আমরা কারণ খুঁজে পাই না, তাকেই ৰলি লীলা | কারণ খুঁজে পেলে তাকে ৰলি ক্রীড়া | এই পরমপুরুষের লীলা-বিবর্তনে জড় থেকে মানসিকে, মানসিক থেকে চেতনে, আর চেতনা থেকে চরমতম চেতন পরমপুরুষেই এক দিনে সে মিশে যাৰে | এক থেক অনেক; অনেক থেকে এক | জীবের উপর পরমপুরুষের নিশ্চয় কৃপা আছে | কারণ, পরমপুরুষের চিন্তার ফলেই জীবের উদ্ভূতি | আর তিনি তাঁর চিন্তারই শেষ-পর্যায় জীবকে নিজের মধ্যে মিলিয়ে নিচ্ছেন | তাঁর থেক ৰেরিয়ে তাঁতেই মিসছেন |” (1)

Reference
1. DMC 1 January 1989 Ananda Nagar

== Section 3 ==

Expression of bhakti of A-grade bhakta

Every bhakta knows, “Prabhat Samgiita is the feeling of the heart, and the expression of the heart, and it has been written with the ink of the heart.”

Prabhat Samgiita Intro: There are three kinds of bhaktas. C-Grade bhaktas ask for and complain about mundane things. B-grade bhaktas do not ask for mundane things but ask for various psycho-spiritual boons from Parama Purusa. They ask for mental peace, mukti, or moksa etc. And A-grade bhaktas do not ask anything at all from Parama Purusa - just they ask for Him. And when their mind becomes apexed then they become one with Parama Purusa, by His grace. And that is the final culmination of devotion - the goal of human life. Those who are B and C grade bhaktas may not understand the depth of this song as it is the expression of A-grade bhakti. This top-grade bhakta is expressing love and affection towards Parama Purusa.


"Ajáná pathik, thámo go kśańik,tomáy parábo málá,..." (Prabhat Samgiita # 1698)

Purport:

O' Ajana Pathik [1], please stop for a moment. Please don’t go away, I wish to garland You. With the fragrance of flowers, and with love and affection, I have brought a decorated flower basket. I wish to garland You.

Baba, I have been singing Your songs day and night to please You. I have been practicing and learning the rhythm and melody of Your music - Your songs. Because of Your great and unfathomable love, my heart is saturated with sweetness, and my mind is overflowing in bliss. O' Ajana Pathik, please stop for a moment. I wish to garland You.

O' my Lord, I dance in innumerable rhythms to adore and receive You. With boundless joy, and with the river of nectar, I do not want anything from You. Only I wish to offer and surrender the love pouring from my heart. O' Ajana Pathik, please stop for a moment. I wish to garland You.

O' Aja'na' Pathik, O' Baba, please grace me and accept my garland...


Note for Prabhat Samgiita #1698:

[1] Ajana Pathik: The term Aja'na' Pathik means 'The Divine Entity Parama Purusa Who moves around this entire universe, and resides everywhere and knows everything; irrespective of where one goes, He remains along with you'. That is one of His many unique attributions and that is the speciality of the name 'Ajana Pathik'. Means the name 'Ajana Pathik' denotes this special quality.

Literally, Aja'na' means 'unknown' and Pathik means ' traveler' or ‘tourist.’ But this is just the word by word, literal translation; and proper nouns are not meant to be translated. So we cannot call Him the ‘Unknown Traveler’ or ‘Unknown Tourist.’ The spirit and meaning is then lost.

The inner sense of the name Ajana Pathik is that Parama Purusa is always moving throughout this vast cosmos and by His special grace He is constantly present with everyone, all the time. He is in the Cosmic Nucleus yet at the same time through His ota and prota yoga He is everywhere - carefully watching & lovingly guiding everyone. This unique aspect of His grand Personality is treated as Aja'na' Pathik. Because He is constantly traveling yet present everywhere. He is in the nucleus as well as throughout this entire universe.

As the Ajana Pathik, Parama Purusa Baba moves and moves and moves. Thus in their devotional approach devotees feel that wherever they go the Aja'na' Pathik will always be there to shower His blessing. By His grace, devotees can always get His intimate company & companionship. With this devotional link, by His grace sadhakas understand that Parama Purusa is present everywhere, yet side by side He travels on and on throughout this entire cosmos. Thus He is Aja'na' Pathik.

Overall the name Aja'na' Pathik has one special and unique meaning that goes far beyond its literal translation. And in our hearts we A'nanda Ma'rgiis know and feel that Baba is that Aja'na' Pathik. Indeed in His discourses, in Dharma Samiiksa, and in reporting, in DMC, and in numerous ways Baba has revealed this very fact that He is ever-present and always along with us. Hence He is always moving and wherever we go then He will also be there. Parama Purusa has infinite attributions and one of them is this special quality where He always remains along with us wherever we are in this vast universe. In this way He is known as - Aja'na' Pathik.

Those who use ‘Unknown Traveler’ or ‘Unknown Tourist’ in place of Aja'na' Pathik are going against the spirit of the term.

== Section 4 ==

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

************************************************************

How knowingly or unknowingly parents ruin the child

"In a family it is natural that differences of opinion will arise among the adults; when they do, the adults should reconcile their differences considering each other’s opinions. Unfortunately they often lack the requisite mental make-up to reach an amicable agreement – each tries to convince everybody else of his or her viewpoint without caring about the opinions of others. The result is an outburst of unreasonable obstinacy – the adults lose all self-control and behave in a gross and vulgar manner. The effect on the minds of the children is disastrous. Children thus learn obstinacy from their elders. If the mother or those with whom the children spend most of their time is obstinate, the neglected children will, in most cases, become noticeably obstinate, and they will have to carry this psychic ailment around with them for a long time. If, on the other hand, as is sometimes the case, the wishes and desires (if they are not unreasonable) of children are fulfilled, the children will not have the opportunity to learn obstinacy." (1)

Note: In this guideline Baba is teaching two things. Firstly, if parents have to quarrel then they should not do so in front of children. Rather, if there is no other way and they must quarrel, then they should do so when the children are in school or away from the house. If parents argue amongst themselves that is one thing. Whereas arguing in front of the children and harming their growth is another. The children will emulate such behaviours and start quarreling in school with their classmates. In result, they will be punished by the teacher. Yet all along the problem was created by the parents. The best parents do not quarrel. Next are those parents who fight, but not in front of the kids. And the absolute worsts are those who fight in front of the children. They are a burden to society. Instead of becoming productive member of the society, their child will undergo much heartache and hardship - and even get arrested - due to their quarreling nature.

Secondly, in many countries there is an age restriction on harmful vices like smoking and drinking etc. If parents drink and the children are aware about it those kids will develop the desire to also drink. At the first opportunity they get - in high school etc - they go and drink. When the parents themselves do not drink then the kids are less inclined. So best then is not to drink at all. But if one must drink then at least it should not be done in front of the kids. The absolute worst are those parents who drink in front of their children.

Reference
1. Human Society - 1, Education

************************************************************

== Section 5 ==

Links

Here are recent letters

Degraded monks misleading margiis - 2

Only way not to get confused


Other topics of interest

My travel stories - mixing up Hinduism and Ananda Marga

Sadhana - main lesson and helping lessons

Why we should not care about sin + 3 more

Baba

This email contains four sections:

1. End Quote: Why we should not care about sin
2. PS #201: उच्च कोटि के भक्त के भक्ति का वर्णन इस प्रभात संगीत में
3. PS #1904: You broke the staticity
4. Links

Why we should not care about sin

Ananda Marga ideology states, “Another thing to bear in mind is that “sin” in the English language is not the pápa of Sanskrit. As already said, “sin” means to go against that prescribed in the Bible. But pápa is explained in the phrase Paropakárah puńyáya pápáya parapiid́anam – that is, “Any action by one individual which leads to the development of others is puńya [virtuous deeds], and any action which does the opposite is pápa.” (1)

Reference

1. Subhasita Samgraha - 21, Niiti and Dharma

== Section 2 ==

उच्च कोटि के भक्त के भक्ति का वर्णन इस प्रभात संगीत में

प्रभात संगीत  201 चैती हवाय मन जारे चाय, से जे गो कतो दूर…

परिचय 1- भक्त तीन प्रकार के होते हैं, तृतीय प्रकार के भक्त परमपुरुष से भौतिक उपलब्धियाॅं माॅंगते हैं , द्वितीय प्रकार के भक्त उनसे सिद्धियाॅं और मुक्ति मोक्ष माॅंगते हैं और प्रथम प्रकार के भक्त केवल परम पुरुष को ही चाहते हैं  उनकी कृपा से वे उनसे उनको ही माॅंग लेते हैं और अपने आपको उनको देकर उन्हीं में मिल जाते हैं। भक्ति की यह चरम अवस्था कहलाती है।

परिचय 2- प्रभात संगीत में अधिकाॅंश  स्थानों पर परम पुरुष और भक्त सीधे ही परस्पर वार्तालाप करते पाये जाते हैं। कुछ गीतों में यह वार्तालाप परोक्ष रूप में भी पाया जाता है, पर इसका अर्थ यह नहीं है कि भक्त किसी दूसरे भक्त से बात कर रहा है बल्कि भक्त परमपुरुष से आमने सामने ही परोक्ष भाषा में बात कर रहा है। इसी प्रकार इस प्रभात संगीत में भी भक्त परमपुरुष से अपनी विरह वेदना की व्यथा को आमने सामने कह रहा है।

भावार्थ
ओह!  जिसको मेरा मन सबसे अधिक चाहता है, वे  दिव्य अलौकिक सत्ता मुझसे कितनीे दूर हैं । और इस चैत्र मास की, बसंत ऋतु की सुखद सुगन्धित हवा के मौसम में मेरा मन उन प्रभु के साथ मिलना चाहता है। इस प्यारे मौसम में वे बहुत अधिक दूर हैं। मेरा मन दुखित है और बार बार उनके आने के पथ में उनकी एक झलक पाने के लिये आॅंखें गड़ाये है।

वे मेरे सबसे अधिक प्रिय हैं, फिर भी मुझसे बहुत दूर क्यों रहते  हैं? जिसको इसका उत्तर पता है मुझे कृपा कर बताइए  कि वे मुझसे दूर क्यों  हैं। मैं उनकी  याद  में भावविभोर हॅंू, उनकी  याद  में डूबा हुआ हॅंू। मैं विवश  हूॅं ,उनके प्यार में फंस कर बंध गया हूॅं, मैं उन  प्रिय को  भूल नहीं सकता हॅू।

वे  मेरे हृदय के भी हृदय और मेरे सबकुछ हैं। उनकी चाह में मैं अकेला इस पूर्णिमा की रात में अपार कष्ट में रो-रोकर  मर रहा हॅूं। यद्यपि मुझे आशा  नहीं है कि उनसे कभी मुलाकात होगी, पर काली मधुमक्खियाॅं मधुर स्वर में सुरीला गाना फुसफुसा कर, मुझे आशान्वित कर रही हैं कि तुम्हारा प्रियतम परम पुरुष तुम्हारे पास शीघ्र ही आएगा ।

ए मेरे परम प्रिय बाबा! तुम इतनी दूर क्यों बने हुए हो मेरा हृदय बेचैन है, कृपया मेरे सामने आकर अपनी कृपा की वर्षा करदो।

== Section 3 ==

O' Parama Purusa, You broke that staticity with the warmth of Your divine love
By Your karuna, by Your divine compassion

"A'gun la'giye dile pha'gune e madhuma'se..." (Prabhat Samgiita #1904)

Purport:

O' Parama Purusa, in the grand & stunning beauty of this spring season, You have sparked a fire deep inside my heart. O' my Lord, I am longing for You and crying in pain, desperately wondering why You are not coming. You have suddenly broken the slumber of my sleeping heart - and I yearn for You all the 24 hrs.  

O' Supreme Entity, the thin threads of crudity were keeping me in a state of deep slumber and drowsiness. But, You broke that staticity with the warmth of Your divine love. By Your karuna (1), by Your divine compassion, I am awake and live in the hope of receiving Your grace.

O' my dearmost Bandhu, in this universe You are incomparable. You are beyond space and time. You are cida'ka'she; You are in my mental plate. O' Parama Purusa Baba, in this spring season, when the whole atmosphere is drenched in the sweet aroma of flowers, You are not coming. Baba, please grace by eternally remaining along with me...


Note for Prabhat Samgiita #1904

[1] Karun'a': This is when one is pained by seeing another's suffering and feels, "I should help them get rid from the trouble they are facing." This type of empathetic feeling is karun'a'. For example, suppose you saw one beggar who is suffering. By seeing his pitiful situation then you felt in your heart that "I should help him and remove his suffering – he should get some help right away." This very feeling of the heart towards that suffering beggar is the expression of karuna'.

Suppose a bhakta is suffering in the spiritual realm because of so many problems and difficulties, and they are unable to move ahead in sadhana and devotional life. In such circumstances, Parama Purusa cannot bear to watch His bhaktas go through so much struggle and strife. When devotees are helpless and trying hard to progress in sadhana but their pathway is completely obstructed and they cannot advance in the spiritual sphere or any sphere of life – overcome by various complexes, bondages, and obstacles – then a feeling of deep, deep empathy develops in the mind of Parama Purusa.

This feeling or mind-set, motivated by seeing their suffering, is karun'a' bha'va. Parama Purusa feels He must rescue them immediately from their spiritual retardation. In that moment, the help He gives to the devotee is the showering of His karun'a'. With His immense feeling of karun'a', He blesses His devotees and relieves them of their pain and suffering in their devotional life. This is nothing but His divine karun'a': Wherein Parama Purus'a cares for the devotees and removes their troubles and hindrances so that once again they can move ahead on the path of sadhana. That is the meaning of karun'a'.


Difference Between Krpa' & Karun'a'

In the case of karun'a', Parama Purusa is moved by a bhakta's suffering and comes forward to save that bhakta from their difficulties. With krpa' (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing.

It is just like if a baby is sick and with great empathy a neighbor selflessly gives that infant more attention without expecting anything in return. That neighbor just lovingly places the sick baby on her lap in a very special way and feeds the baby. That is karuna. Because the neighbor is moved and motivated into action by seeing the sick child's suffering. In contrast, if that same baby is not sick, and the neighbor just wishes to bring the baby on her lap to feed the baby, then that is krpa.

Similarly, when out of empathy Parama Purusa lovingly comes to the aid of His suffering devotee to relieve them of their spiritual strife, that is His karuna; and, if that same devotee is not suffering devotionally, yet Baba still bestows His blessing, that is His krpa.

So there is a distinct difference between krpa (grace) and karuna (compassion).

When Parama Purusa showers His karuna He helps that suffering person and relieves them of their pain and agony - in all spheres of life.

== Section 4 ==

Links

Here are some recent letters

Is Ananda Marga immune to this tragedy

Is PP Dada above the law of Ananda Marga

Other topics of interest

Best way to do pratyahara yoga

Do's and don'ts of pracara

Cause of one's suffering and blaming someone else + 3 more

Baba

This email contains four sections:
1. Beginning Quote: Cause of one's suffering and blaming someone else
2. Bangla Quote: এটা করেছে সে, যে হেতু, সে মন-প্রধান জীব
3. PS #1041: I love You with the sole purpose of giving You pleasure
4. Links

Cause of one's suffering and blaming someone else

"Blaming God for the consequences of our actions...is only foolishness. One who performs actions will have to bear the reactions also. If you plunge your hand in fire you will surely burn it. To blame God for burning your hand is merely ignorance or stupidity." (1)

Note: According to Ananda Marga philosophy, people must suffer the consequences of their negative samskaras of their past deeds - actions performed either in this life or a prior life. Regardless, one will have to undergo that reaction, i.e. the requital of their past samskaras. In result, they may break their leg, lose their job, fall from the tree, experience the death of a spouse, or be stricken with a serious illness etc. All these types of reactions one may have to undergo due to their own past actions.

Those who are devotees realise they are suffering due to their own bad samskaras. And they take full responsibility and accept their fault. Furthermore, they get the lesson not to harm anybody knowingly or unknowingly in the future.

But those who are naive blame Parama Purusa for testing and harassing them. They accuse Him of putting them in problem needlessly – just for the sake of giving them a test and rubbing their nose in the mud. In their ignorance such persons think they have no fault of their own. They think the culprit is Parama Purusa and Parama Purusa alone. In order to test and harass them, He took away their job and livelihood etc, and made life miserable for them. In short, He created a huge mess. They think that, “Without any rhyme or reason, I had to suffer and undergo this test.” In this way they blame Parama Purusa for giving tests and putting them in problem. That is very bad.

But true devotees never blame Parama Purusa. They always feel their suffering is due to their own samskara - no one else is at fault. So those bhaktas never blame Parama Purusa nor do they accuse Him of harassing them and giving them tests.

For better understanding of Guru's guideline here is a longer version of His above teaching.

"Logically it has been proved that the experiencing of the reaction (karmaphala) of an action cannot be evaded. That being so, blaming God (Bhagaván) for the consequences of our actions or praying to be released from bearing the consequences is only foolishness. One who performs actions will have to bear the reactions also. If you plunge your hand in fire you will surely burn it. To blame God for burning your hand is merely ignorance or stupidity. It is the nature of fire to burn, and whatsoever comes in contact with it will be burnt. Similarly, it is a self-evident law of Prakrti or Her very nature that all actions will have reactions. God (Bhagaván) is not in the least responsible for it. The performer of the actions is responsible for it. The performer of the actions is responsible for the reactions also, since God has not performed the actions. He cannot be responsible for the reactions. It is only people who are responsible for actions as well as for bearing the consequences of these actions." (2)

References
1. Ananda Marga Elementary Philosophy, How Should Human Beings Live In This World?
2. Ananda Marga Elementary Philosophy, How Should Human Beings Live In This World?

== Section 2 ==

এটা করেছে সে, যে হেতু, সে মন-প্রধান জীব
“হ্যাঁ, মানুষ মানে “মন-প্রধান জীব” | মন-প্রধান জীব মানুষকে ৰলা হয় কেন ? না, মানুষের কাছে খাওয়া-পরা বা শারীরিক স্বাচ্ছন্দ্যটাই চরম পরম নয় | কেউ তোমাকে খুৰ ভাল-মন্দ খেতে দিলে, খুৰ খাওয়ার দাওয়ার ব্যাপারে খুৰ যত্ন করল, কিন্তু তোমাকে খোঁটা দিয়ে-দিয়ে কথা ৰলছে | তোমারে অন্তরে ঘা দিয়েছে, কথা ৰলছে | তুমি তার কাছে ভাল-মন্দ খেতে যাৰে না | এই হচ্ছে মানুষের স্বভাব | তা কেন মানুষের এইটা স্বভাব ? কেন মানুষ এ রকম করে ? না, সে মন-প্রধান |”

“দেখো কোনও একটা দেশ মনে করো | সে দেশে থেকে কোনও একজন মানুষ, হয়তো খুৰ ভাল ভাবেই ৰাঁচতে পারত, যদি সে তার ধর্মটুকু পরিবর্ত্তন করে দিত | কিন্তু মানুষ ধর্মটা পরিবর্ত্তন না করে, সে শত-সহস্র লাঞ্চনা অপমান সহ্য করেও, অন্য দেশে উদ্বাস্তু হিসেৰে চলে আসে | কেন আসে ? সে যে খাওয়ার পরৰার অভাবে এসেছে, তা নয় | তার মন, সেই পরিস্থিতিতে মানিয়ে নিতে পারেনি ৰলে, সে চলে এসেছে | এটা করেছে সে, যে হেতু, সে মন-প্রধান জীব |” [1]

Reference
1. অপ্রকাশিত, 1981 Kolkata

== Section 3 ==

O’ Parama Purusa I love You not because I get bliss by loving You - that is lower devotion;
I love You with the sole purpose of giving You pleasure - that is parabhakti / ragatmika bhakti

"Anek shuniá anek bháviá,tomákei bhálobesechi.." (Prabhat Samgiita #1041)

Purport:

O’ Parama Purusa, Your tales are infinite. From the mouths of devotees I have heard endless, heart-touching stories how You have showered Your boundless love and grace.  As soon as I heard all those things about You, I began to contemplate Your grandeur and glory, over and over again. By that way I realised that You are inseparably linked with my heart, mind, and my entire existence. I have fallen in love with You; I can't live without You. You are my most intimate One. In order to find You I have searched in each and every town and village, by the rivers and the oceans, in the hills and the valleys, in the mountains and the caves. I have searched You in the sky and earth, even in pa'ta'la - everywhere. Baba, by Your grace I have discovered that You are that priceless jewel sitting in my heart.

O’ Parama Purusa, I do not have any explanation why I have fallen in love with You. All I can say is that it is solely Your grace. Love knows no logic or reasoning. All I can tell is that You graciously pulled me towards You and by that way I have fallen in love with You. It is Your grace. O' my Dearmost, I do not love You in order to get mukti [1]. I love You because by that way I receive Your bliss. I think that is the reason why I love You. Baba, I love You to get a'nandam. This is raganuga bhakti. This is the aim of my life: To love You so that I may be bathed in Your bliss. This is eternal truth I understand. 

O’ Parama Purusa Baba, I do not have parabhakti - highest devotion. But keeping in mind that parabhakti is the greatest quality, I will go on doing Your work and serving You according to whatever strength I have. I will expend every ounce of energy to satisfy You. Baba, by Your grace, I understand that. Now I love You to give You bliss -  not for my own bliss [2]. Parábhakti, ragatmika bhakti, is the culmination of all devotion. This is the quintessence as Ihave learned, by Your grace.

Baba, please grace me , O my Dearmost...


Notes for Prabhat Samgiita #1041:

[1] Mukti: (Literally means 'liberation'). Just as the sadhaka in the above song is not doing sadhana to get mukti, similarly, in the below discourse  Ananda Marga ideological teachings guide us that one should not do sadhana to get mukti.

Ananda Marga ideology says, "While surrendering oneself at the altar of the Supreme, what is one to do? One must not ask for anything from Parama Purus'a. [For example,] for a bhakta, mukti has got no importance. A bhakta wants Parama Purus'a, and nothing from Him, not even mukti. Suppose Parama Purus'a says, 'O devotee, what do you want?' - his reply is, 'I want You'. One must not say, 'I want mukti', because suppose one says, 'I want mukti', one may get mukti, but one may not get Parama Purus´a. Which is more valuable - mukti or Parama Purus'a? Parama Purus'a!" (1)

So this is a good teaching: A sadhaka should not ask for anything, not even mukti. Even then some do sadhana for mukti; but in the above Prabhat Samgiita as well as in the above quotation, Ananda Marga ideology is instructing us that one should not do sadhana to get mukti. One should do sadhana so that one may come close and serve and please Him.

[2] A'nanda deva'r l'a'gi: (Literally means 'to give bliss'). The last stanza of this song describes the stance of ragatmika devotion where one does sadhana to please Him-- to give Him bliss. That is the culmination of all devotion.

Ananda Marga ideology  says, "The ra'ga'tmika' bhakta says: 'I love Parama Purus'a because I want to give Him a'nandam. I don't care whether or not I get a'nandam. My only desire is to give Him joy through my love. I shall perform, even at the cost of profuse sweat and difficulty, only those noble deeds which will give Him joy. I am ready to undergo any amount of pain and suffering to give Him joy." (2)

References
1. Subhasita Samgraha - 24, 'Bhakti, Mukti and Parama Purusa'
2. Namami Krsnasundaram: Disc 25

== Section 4 ==

Links

Here are some recent letters

Is Ananda Marga immune to this tragedy

Is PP Dada above the law of Ananda Marga

Other topics of interest

Best way to do pratyahara yoga

Do's and don'ts of pracara

Concern: obesity amongst our didis + 4 more

Baba

This email contains five sections:
1. Mid-Quote: Concern: obesity amongst our didis
2. End Quote: What will be preserved in a museum

3. PS #2350: O' Parama Purusa, having faith in You...
4. PS #3355: यह गीत नानमार्गियों के लिये है
5. Links

Concern: obesity amongst our didis

Note: This section is not for those who don't have concern for our Wts.

Namaskar,

Sadguru Baba says, “In the world today a handful of people who do no physical work, but live by their wits, have appropriated to themselves most of the wealth of humanity, so they are able to buy comparatively expensive foods, and use them to satisfy their taste buds. As a result, they, on the one hand, swell with unnecessary fat, while, on the other hand, those people doing hard manual labour are forced to live in poverty and deprived of the ghee, butter and sweets they need to maintain their bodies...So my point is that obesity is primarily a disease of well-off, non-labouring society.” (1)

overweight Didi

​morbidly obese / overweight Didi

High-salaried office workers, rich businessmen and parasitic politicians are those who suffer most from obesity…. Another distinguishing mark of such people is that they are most greedy for those foods which are most fattening; that is, when invited outside, they will never even by mistake eat much in the way of vegetable preparations – instead they will eat a lot of luci, fish, meat and sweets. As they grow older and their livers become weak, they will lose that voracious appetite. Then they will sorrowfully say to people that they cannot consume food as they used to. Their muscles become flaccid and they begin to suffer from acidity, constipation or intestinal troubles. Fat accumulated on the chest affects the heart and lungs and makes it difficult for these organs to function.” (1)


The problem of obesity is prevalent amongst our female Wts

Sadly, the problem of obesity is prevalent amongst our Wts as well.

Here above this morbidly overweight Didi is far too large to properly teach asanas to others. Our yogic nuns should be an example to society for how to lead a healthy life. And kaoshikii and asanas are a vital component of human health. But when people see grossly overweight Didis - like the one pictured above - they think ours could not possibly be the proper path. Because a yogic nun should represent the ideals of yoga.

And it is true that, conservatively speaking, 90% of our Wts Didis are not regular in asanas and 60% do not fast. And verily that is the problem. In our organisation so many WT Didis are suffering from high blood pressure and cholesterol, heart disease, diabetes etc.

Nowadays, the Bangalore training centre for Wts Didis is very low - barely any new blood is entering our Wt ranks. And many of the Didis in uniform are obese. Thus we are facing a deficit situation with our workers. We are losing existing workers faster than we are gaining new ones. All in all it is an unfortunate state of affairs.

Margiis are requested to participate in fixing this problem. When you see an such Wt patient then politely try to convince them that their existence is very meaningful and they should cure themselves from this ailment of obesity by strictly adhering to the do’s and don’ts from Guru’s Yogic Treatments book.

In Him,
Viina

References
1. Yogic Treatments, Obesity

== Section 2 ==

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

********************************************
What will be preserved in a museum

Ananda Marga philosophy guides us, “Sometimes it so happens that people instead of convincing superstitious people, injure their sentiments by their behaviour. A perusal of history shows that the antagonists of idolatry have, on many occasions, destroyed beautiful temples which were unique examples of architecture. They destroyed the beautiful images which represented the expressions of sculptural art. All these acts are extremely violent, because they cause severe pain to the idolaters, and consequently the idol-worshippers adopt an obstinate attitude towards idols even though they are fully convinced that idol-worship is futile. As a result, not only is the spiritual progress of the idol-worshippers hampered, but the progress of the whole human society is retarded. It is worth noting that even if in any country all the people without exception give up idolatry, the spiritual aspirants, who follow the principles of Brahmacarya, will preserve images carefully in museums out of appreciation for sculpture and aesthetic taste. They will not destroy these beautiful works in any circumstances. Destroying a work of art also results in the destruction of the sense of subtle appreciation, and this is in no way proper.” (1)

Note: In the recent past, and in the Mogul period, Muslims rampantly and senselessly destroyed idols, and still around the world they are pulverizing idols and artistic religious artifacts etc. In our human history, Hindus also disfigured and destroyed Buddhist idols when Buddhism was banished from India. Now those very same idols are showcased and preserved around India in museums and other historical places.

In our Ananda Marga the approach is very different. Margiis will never do such adharmic things. Rather it is our duty to safeguard and preserve the fine arts - from all cultural and religions expressions. In the future when people are educated and follow neo-humanism and rational ideas, they will give up their idol worship and all those idols will be preserved in a museum - for the sake of history and aesthetic value.

Those who do not appreciate the fine arts become violent and vile. That is why our Ananda Marga encourages the fine arts: painting, drawing, sculpture, music, theatre, cartooning, drama, poetry, literature, and dance etc. At the same time, Ananda Marga teachings do not condone art for art’s sake. Instead the aim is art for “service and blessedness.”

Lastly, remember, degraded, vulgar, sensual, and crude expressions are not appreciated as fine art, rather they are pseudo culture.

Reference
1. Guide to Human Conduct, Ahimsa

********************************************

== Section 3 ==

O' Parama Purusa, having faith in You and trusting in Your name, 
I can do anything. Nothing is impossible in this universe

"Prabhu, tomár námer bharosá niye,agádha ságar páŕi dobo.."  (Prabhat Samgiita 2350)

Purport:

O' Parama Purusa, surrendering in You, having faith in You and trusting in Your name, I can do anything. Nothing is impossible in this universe. I can even cross the bottomless ocean by having faith on Your name, keeping You in my heart, and holding Your feet. O' Divine Entity, I will go on singing Your name while pulverizing all the obstacles and hindrances of pebbles & stones which come on the pathway of my forward journey. By Your grace, with the stroke of my feet I will crush them and march ahead, by Your grace.

Baba, by trusting in Your name, holding Your flag in my hand, singing Your name in my heart, and putting Your victory mark on my forehead, I will go on marching forward with my head held high - it is Your grace. O' Prabhu, by Your ahetuki krpa', I will bring the neo-humanistic era onto this dusty earth.

Baba, O' Parama Purusa, by trusting in Your name, keeping You in the heart, there will not be any dilemmas or doubts in any sphere of life. The mind will be pointed, straight-forward, and clear. Everyone's physical, psychic, and spiritual hunger will be satiated. O' my Lord, by Your grace, I will shower my love and win over everyone's heart by my selfless service and sacrifice. I will honor everyone's right to live.

O' Parama Purusa Baba, by keeping Your feet in the heart, I can do anything. Nothing remains difficult or impossible - by Your grace...

Note for Prabhat Samgiita #2350:

Note 1: Height of foolishness and existential value

   “Who says that those creatures who have lost their immediate utility value have no right to exist? No one has the moral right to say this. No one can dare to say that only human beings have the right to live – and not non-humans. All are the children of Mother Earth; all are the offspring of the Supreme Consciousness. Most creatures have existential value, although they may not be valuable to human beings, or we may not be aware that their existence has some significance. This existential value is sometimes individual and sometimes collective, and sometimes both. Oftentimes, we cannot know the utility value, or the collective existential value, of a creature; we wrongly think that it has no existential value. This is the height of foolishness. As human beings have not advanced very far in the field of knowledge, they are prone to this sort of error.”
   “Even those creatures that have no utility value for human beings or whose utility value has ceased, which have no existential value for human beings or whose existential value has ceased, still have the right to live. Even those animals which have negative utility value instead of positive, and negative entitative [[existential]] value instead of positive, human beings will have to try to preserve even those animals by creating a congenial environment for them instead of destroying them. And they will also have to provide adequate safeguards so that those creatures may not prove injurious.” (1)

Reference
1. The Liberation of Intellect: Neohumanism, Disc: 8

== Section 4 ==

यह गीत नानमार्गियों के लिये है

प्रभात संगीत 3355 कानु बिनु थाका नाहीं जाय , से जे मर्मेर माझे झलकाय...

परिचय -यह गीत नानमार्गियों के लिये है, हमें इसे सीखकर उन्हें सिखाना चाहिए। आनन्द मार्गियों के इष्ट न तो शिव हैं न ही कृष्ण इसलिये इन्हें यदि कोई आनन्दमार्गी अपने स्वयं के साधना क्षेत्र में प्रयुक्त करता है तो वह उसे हानिकारक होगा। नीचे दिया गया लिन्क 2 देखिये।
भावार्थ-
कानु के विना मेरा जीवन कष्टमय है, और अधिक जीना मुश्किल  है। मेरे हृदय में कृष्ण एक तेजस्वी सत्ता हैं अतः जब वे नहीं होते हैं तो मेरा हृदय उनकी ब्याकुलता में अपार कष्टानुभूति  बेचैन हो उठता है। उनके विना मेरे जीवन में कोई आकर्षण नहीं है।

 मैं चैबीसों घंटे , हर क्षण अपने हृदय में दिन रात उनकी वंशी  की ध्वनि सुनता हूूं। उस वंशी  के स्वर में कृष्ण मुझसे कहा करते हैं कि वे मुझे प्रेम करते हैं। वह कहते हेैं ,‘‘मैं तुम्हें प्रेम करता हॅूं‘‘ इसलिये पुकारता हॅूं। मैं उनका इस प्रकार पुकारना हमेशा  ही सुनता हॅूं, वह कितने कृपालु हैं।

मेरे जीवन  की नदी यमुना का भक्तिप्रवाह उनकी चिंतन धारा में डूब गया है और वह गहरे कुहरे से लड़ता हुआ ऊॅंचे ज्वार के साथ सैकड़ों प्रकार से उन्हीं की ओर दौड़ता जा रहा है।  मेरे मन में उनके अलावा कोई नहीं है।

मेरे प्रभु परमपुरुष, के विना मेरा जीवन बड़ा ही कष्टदायी  और रिक्त हो गया है।

टिप्पणी-

1. कानु- कृष्ण का एक अन्य नाम।

2. बंशी - शाब्दिक अर्थ में बाॅंसुरी, परंतु दार्शनिक  अर्थ यह हैः- परमपुरुष के मन के स्पंदनों का लय भक्त के शरीर के सभी अवयवों को कंपित कर देता है , यह उसकी प्रारंभिक अवस्था होती है जो अन्नमय कोष में झींगुर की ध्वनि की तरह सुनाई देती है। काममय कोष के स्पंदित होने पर यह घंटियों की ध्वनि जैसी सुनाई देती है, मनोमय कोष में बाॅंसुरी, अतिमानस में घंटा, विज्ञानमय में समुद्र गर्जन की ध्वनि , और हृण्यमय कोष में लगातार ओंकार ध्वनि जैसी सुनाई देती है। किसी व्यक्ति का मन जिस भी स्तर पर केन्द्रित होता है ओंकार ध्वनि उसी स्तर के अनुसार अनुभव में आती है। जिसका मन उचित प्रकार से केन्द्रित नहीं होता उसे यह सुनाई नहीं देती और अच्छी तरह         केन्द्रित मन के लिये यह तात्कालिक रूप से लगातार सुनाई देती है।

3. डाक- यह परमपुरुष की पुकार को प्रदर्शित  करता है। वह पुकार है ‘‘ हे मनुष्यो तुम भाग्यशाली हो , तुम्हारे पास परमपुरुष की पुकार पहुंच रही है। यह केवल पहुँच  ही नहीं रही है वल्कि तुम्हारे शरीर के हर अवयव को स्पंदित करते हुए कह रही है कि क्या अब भी तुम अपने घर के कोने में पड़े हुए अपने अस्थिपंजर के साथ विलाप करते हुए अपना समय नष्ट करते रहोगे? परम पुरुष तुम्हें समुद्र की दहाड़ में, बादलों की गड़गड़ाहट में , विद्युत के वेग में, और उल्का की चमक में पुकार रहे हैं। आलस्य में कुछ नहीं मिलेगा , अपने युवा शौर्य के साथ उठो। यह हो सकता है कि यह रास्ता फूलों  भरा न हो और पद पद पर हीन भावना तुम्हें आगे  बढ़ने से रोके फिर भी तुम्हें  अंधेरे को चीर कर आगे बढ़ना ही है क्योंकि आगे तुम्हें परम अवस्था तक पहुंचाने हेतु स्वागत के लिये सूर्य की चमक वाला स्वर्ण रथ प्रतीक्षा कर रहा है।‘‘

4. यमुना-  यहाॅं इसका अर्थ भौतिक जगत की यमुना नदी नहीं है वरन् परम पुरुष के संपर्क में आने पर मन में उठने वाला उल्लास का प्रवाह है।

- Trans: Dr. T.R.S.

Note: If you would like the audio file of the above Prabhat Samgiita kindly write us.

== Section 5 ==

Links

Who made two bodies glued together

Remembering those pioneers of Ananda Marga

Accusation of bhakta + बाबा कृपा: मेरी दीक्षा + 3 more

Baba

This email contains five sections:
1. মুখে দাবি করা হয়েছে-- ”এই করেছি, ওই করেছি, এই করেছিলুম, ওই করেছিলুম”
2. PS #4499: Loving accusation of bhakta to Parama Purusa
3. Posting: बाबा कृपा: मेरी दीक्षा
4. Blind religious people divide human society - Ananda Vanii
5. Links


মুখে দাবি করা হয়েছে-- ”এই করেছি, ওই করেছি, এই করেছিলুম, ওই করেছিলুম”

“যা এত দিন হয়ে গেছে, তা অবনতিই হয়েছে | মানুষকে নিচের দিকেই নামিয়ে দিয়েছে | তাতে কোনও লাভ হয়নি | বৃথা কাল-ক্ষয় হয়েছে | সময় নষ্ট করা হয়েছে | মুখে দাবি করা হয়েছে---”এই করেছি, ওই করেছি, এই করেছিলুম, ওই করেছিলুম” | আসলে কাজের কাজ তাতে কিছুই হয়নি | এই যেন সেই, হয় না---যে ঈশ্বরপ্রেম নেই | কিন্তু খুৰ নাক টিপে প্রাণায়াম করছে | বা খুৰ শীর্ষাসন করছে, ঠ্যাঙ্গ উপরে তুলে, মুণ্ডু নিচে করে | তাতে কি কোনও কাজ হয়?   

আসন মারে ক্যা হুআ, জো গঈ ন মন কী আস |
জ্যোং কোল্হূ  কে ৰৈল কো ঘর হী কোস পচাস ||

[হাসি]

তো, সেই ব্যাপার, উন্নতি-টুন্নতি হয়নি |” (1)

Reference
1. অপ্রকাশিত,আনন্দ নগর ১৯৮৪

== Section 2 ==

Loving accusation of bhakta to Parama Purusa

Prabhat Samgiita Intro: Cannot be realised by those with a dry heart

The majority of Prabhat Samgiita compositions express above average or higher devotion. For those not adapted in higher lessons of sadhana of sahaja yoga, such songs are beyond their grasp. And sometimes they may feel uncomfortable also. To truly feel Prabhat Samgiita, deeper sadhana is needed. Otherwise, the sweetness of Prabhat Samgiita cannot be realised by those with a dry heart. Generally, Prabhat Samgiita  needs a subtle mind to understand. Until one has basic attraction for Parama Purusa, Prabhat Samgiita will just be something purely theoretical. But nobody should feel hopeless. After a few days of proper sadhana one can derive sweetness from Prabhat Samgiita. And if one wants to have better understand then read it after meditation.

"Tomáke sadái d́áki, áŕále tháki, shono ki mor kathá.." (Prabhat Samgiita #4499)

Purport:

O' Parama Purusa, I go on calling You always to tell You of my suffering. But You never respond. It seems like You do not even care. Alas, remaining hidden, do You even listen to all my tales and talks. O' my Dearmost, please say something. Please let me know that You were at least listening. Why don't You speak. It seems that You do not understand the longing and pain of my heart. O’ Lord, after listening & knowing my itikatha - my life story and tales of woe - do You understand my misery - please tell me.

In the rose garden every day roses blossom, but due to the blistering heat of the sun their petals wither away and lie in the dust. Baba, I am that petal and You are the sun. By Your divine grace, each and every day my devotion blooms and blossoms for You. Yet, ultimately, I get burned in my melancholic longing for You. Due to Your lack of response, that devotion dries up and withers away. O’ my Lord, how You ignore me. I burn in longing for You - oh what a  blissful feeling of burning in the fire of melancholy.

Baba, You have put me in the midst of so many thorns - it is an anti-devotional  surrounding. And You have forced me to struggle constantly with thunderstorms and bad weather. You harass me making my heart dry and by putting me in a this situation. How unkind this lila’ is of Yours that You play. By thinking of  Your lila’, even the eloquent speaker becomes speechless. The one who is very loquacious becomes dumb. Baba, O' Parama Purusa, I go on calling You constantly. By remaining hidden it looks like You do not have any feeling towards me. It seems You do not care about my tears of longing…


More on Prabhat Samgiita: 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 devotion 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 devotion 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 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 devotion for the Parama Purusa is needed.

This type of devotion 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 devotion. And when one has devotion one has everything. There is nothing left to gain. With devotion 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 devotion”, then the afore-described deep devotional love will quickly develop, by His grace.

The above Prabhat Samgiita composition carries this idea.

== Section 3 ==

बाबा कृपा: मेरी दीक्षा

ईसवी सन् १९६७ में मैं  विभागीय निदेशक के कार्यालय में योगदान किया| प्रत्येक कार्य प्रभुजी की इच्छा से संपन्न होता है| भला मैं इससे अलग कैसे हो सकता था? मेरी इच्छा थी की  पटना के निकट ही मेरा पदस्थापन हो, लेकिन बाबा भगवान तो दूसरा ही सोच रहे थे| मेरा नया पदस्थापन सिंहभूमि जिले में एक अति पिछड़े इलाके में सरायकेला में कर दिया गया| वहाँ का वर्णन और नाम सुनकर मैं काँप गया| सोचने लगा, हे प्रभु! यह तुमने क्या किया| मै तो कहाँ बिहार की राजधानी पटना में रहने का आदी रहा और आपने ठीक विपरीत पहाड़ी जंगली और पिछड़े स्थान में मुझे भेज दिया| मुझसे कौन सा ऐसा अपराध हो गया था? अरे वह तो बिहार का अंडमान – निकोबार द्वीप समूह है| मन में हुआ कि वहाँ न जाऊँ-नौकरी छोड़ दूँ । 

 किन्तु दुसरे ही पल अभाव, गरीबी, और ‘दुर्लभ नौकरी’ की याद आने लगी| लाचार हो, जाने की तैयारी  करने लगा| जब चला तो रास्ते में ही अपर शिक्षा  निदेशक, बिहार श्री गणेश प्रसाद दूबे से भेंट हो गयी| उनसे मेरा परिचय था तथा उनका आशीर्वाद भी हमें प्राप्त रहता था| श्री दूबे जी को जमशेदपुर जाना था| रास्ते भर हम लोग साथ रहे| जमशेदपुर रेलवे स्टेशन पर उनके उच्चाधिकारी होने के कारण जिले भर के विभागीय अधिकारी स्वागतार्थ खड़े थे जिसमे मेरे होने वाले प्राचार्य महोदय भी थे| वहाँ प्राचार्य महोदय से श्री दूबे जी ने मेरा परिचय करवाया| वहाँ मै करीब आठ-नौ माह रहा| श्री दूबे जी भौतिकी के प्रख्यात विद्वान तथा विभाग के वरीय अधिकारी थे| जब वे लोक शिक्षा निदेशक, बिहार के पद पर आसीन हुए  तब मुझे गोविंदपूर, धनबाद में एक शिक्षा संस्थान में स्थानांतरित कर पदस्थापित  करा दिए|


मेरी दीक्षा: मैंने बाबा  को आत्मसमर्पण कर दिया

मेरे आवास के समीप ही बिहार सैनिक पुलिस-३  का मुख्यालय था| उसी में एक श्रीपद्मकांत ठाकुर नाम के वायरलेस ऑपरेटर थे| जब ठाकुर जी मुझे बाबा श्री श्री आनन्दमूर्ति जी के दर्शन को युक्ति से समझाते तो हमें ऐसा जान पड़ता की यह दर्शन तो हमारी वस्तु है, इसी को मै खोज रहा था| मैं मंत्रमुग्ध हो उनकी बातें सुनता जाता तथा मालूम पड़ता की इस दर्शन से मेरा पूर्व से ही कोई सम्बन्ध है| लेकिन बीच-बीच में उनसे जबरदस्त तर्क भी करता| तर्क करने पर उसका समाधान भी मुझे मिल जाता| अंत में यही कहूँगा की मैंने बाबा  को आत्मसमर्पण कर दिया तथा वहीं  स्थित एक आचार्य श्री मत्स्येन्द्र  बहादुर जी से दीक्षा ले ली| इस प्रकार दीक्षा लेते ही मुझ जैसे तुच्छ एक ओस-कण की महायात्रा प्रारंभ हो गयी| दीक्षा देने  के पूर्व आचार्य जी द्वारा शिखा-सूत्र का परित्याग करने पर मैंने कुछ अजीब महसूस किया| मैं सोच रहा था कि यह हमारी परंपरा है। अपने वंश में इसे मैं पहले-पहल तोड़ रहा हूँ। बहुतों से इस विषय पर बहस करनी पड़ेगी। अच्छा, जो होगा देखा जायेगा। पहले दीक्षा तो ली जाय। मैं ईसवी सन उन्नीस सौ अड़सठ मे दीक्षित हुआ।

परम प्रभु, बाबा चरण में
देवकुमार

This above story was narrated by Dev Kumar ji. We are very grateful to Shrii Bhakti for his immense contribution of putting the hardly legible material into a usable electronic format. Without his efforts it would not have been possible to publish this story. - Eds

== Section 4 ==

Blind religious people divide human society - Ananda Vanii

"Human society is one and indivisible, don’t try to divide it. Each and every individual should be looked upon as the manifestation of the Cosmic Entity." (1)

“You see, in the psycho-physical sphere, many people are guided by – rather goaded by – dogmas. Dogmas have taken root in the human mind. People cannot get rid of these false ideas because they have been injected into their minds since childhood. As a result, one human society is divided into different nations, and one nation is divided into different religions; religions also have different castes, and caste also have different sub-castes – what kind of situation is this? We have only learned how to divide and subdivide humanity, and we never learned how to unite the people. This is all due to the defective teachings of dogmas.” (2)

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.

References
1. Ananda Vanii #21
2. A Few Problems Solved-7, Renaissance in All the Strata of Life

== Section 5 ==

Links

Here are recent letters

Beware of this bogus Baba story

Find out the score of PP

Other topics

Do's and Don'ts of pracara

Baba discourse on abortion