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Thursday, July 9, 2026

Disease: I must beautify myself to become ok + 4 more

Baba

Disease: I must beautify myself to become ok

Namaskar,

In various spheres of life, people are brainwashed by exploiters. For instance, the media, fashion industry, entertainment business etc project an image for how people should look. Sadly, many get duped and victimised. They fall into that trap. After being bombarded with glossy pictures and catchy phrases, people begin to think that, "I am not good enough as I am." In turn, they develop an inferiority complex about who they are and how they look.
https://anandamargauniversal.blogspot.com/

Our youths are especially vulnerable and impressionable in this regard, especially females. So many of our sisters and daughters have gotten caught up in the false notion, "I am not up to the standard; I must beautify myself to become worthy." This is their tragic and deplorable condition these days.

Inferiority complex imposed by exploiters

Along these lines, Baba has made the following declaration.

Ananda Marga philosophy says, "Selfish men, however, have disregarded the value of women; they have taken full advantage...Although men have publicly declared that women should be respected as the mothers of society, they have actually relegated them to the status of domestic cattle and sheep." (1)

In result, some of our sisters feel they should look a certain way. They are taught by exploiters to think that various parts of their body - their hair, nose, belly, or height etc - should be adjusted to match the popular pseudo-culture trends of the day. Men are not out of this loop; they are also affected, i.e. victimised. They can certainly talk about this. But it is the women who are the hunted in this industry. To make matters worse, various doctors and other exploiters capitalise on the situation and have turned cosmetic surgery and so-called beauty enhancement products into a lucrative, mega-billion dollar industry.
https://anandamargauniversal.blogspot.com/

Fashion industry take advantage 

Via television, movies, advertisements, billboards, and especially social media etc, people are taught by the exploiters to believe that they must beautify themselves according to certain standards. High-heeled shoes, lipstick, teeth whiteners are some of the more basic methods for enhancing female beauty. These views are imposed as a result of an inferiority complex that has already been planted in the mind. Because of the inferiority complex imposed on them by exploiters, women feel, “I am not worthy.”

More "advanced" strategies include liposuction (sucking fat cells from various body parts), hair removal, hair implants and the like. It is due to this deplorable situation that black-skinned females may straighten their hair to look like white females. But we should not let today's degraded societal values impose such feelings of inferiority complex on any human being. We should not let exploiters and the fashion industry take advantage of the common mass - the good people of the world.
https://anandamargauniversal.blogspot.com/

Ananda Marga philosophy says, "A woman who is "unattractive" but is mentally elevated or has a loving nature will look beautiful to others." (2)

Ideal definition of beauty

The basic definition of beauty for our human society needs to be shifted toward the psychic and spiritual realm. We should not let any person feel they are worthless and or undesirable due to some physical characteristic.

Ananda Vanii says, "Those entities in whom psychic and intellectual powers are looked upon as more gorgeous than the physical ones are called humans – predominantly mental beings. Hence, to bring about the real well-being of humanity, greater attention has to be paid to the psychic and intellectual expressions of human beings, for that will lead to perfect spiritual composure and all-round fulfilment in human life..." (3)

Parama Purusa has made human beings in all shapes and sizes - all designed by Him. So all have their beauty and reflect His vibration. To allow scores and scores of women to fall into the ever-increasing abyss of plastic surgery for purely superficial cosmetic reasons is to go against the natural order of Parama Purusa. He thinks, “We are beautiful as we are” - according to His original design. When one understands this, they will no longer suffer from an inferiority complex and will not become a victim of the exploiters.
https://anandamargauniversal.blogspot.com/

People should not get lost in the maze 

Our duty as Ananda Margiis is to bring society onto the right track and correct all the ills such as feelings of inferiority due to a person's look or skin colour. Every human being is to be respected, honoured, and encouraged to grow. We should tackle the exploitation that poisons our society by implying that people are not worthy or good enough as they are.

Instead the various sizes, shapes, and colors of people are to be celebrated. Baba loves all human beings and we are to help create the vibration on this earth that everyone is a dignified and beautiful member of our human family.

One should not get lost in the maze of trying to gain perfection through physical presentation - we are beautiful with whatever physical imperfections we may have - and instead strive to embrace our inner beauty. Our value of being human is our psychic and spiritual qualities. That is what we should emphasize, not one's external presentation.
https://anandamargauniversal.blogspot.com/

Conclusion

To exploit the innocent public, greedy capitalists use their propaganda machinery to impose an inferiority complex upon women regarding their body. With their media, capitalists propagate how many women’s bodies are not up to the mark. By this way women are exploited emotionally and an inferiority complex has been injected. In response, some psychically affected women get caught in the trap of such capitalists and opt to operate on their body to suit their demands. On this front, women are pressured and forced to get operated on unnecessarily. By this way, greedy capitalists, in cahoots with cosmetic surgeons, exploit women and cheat them into getting surgery that was not even needed.

Namaskar,
In Him,
Ruplekha’

Exploitation: leg lengthening, body extension

The leg-breaking, body extension will help ordinary females reach movie star height and glamour. Here is how it works. First they break your legs while under anesthesia - both the shin bones and the large femur bone. That is the least painful part. Then they partially detach the legs from the joints which sets one up for a year-long therapy process wherein the legs are stretched more and more and the broken bones are pulled apart and forced to grow back in a longer way in order to fill the space. Often a rod is inserted that extends by a twisting process and the bone grows around the extending rod. That is what is meant by limb-lengthening procedure. The latest in cosmetic surgery.
https://anandamargauniversal.blogspot.com/

But do not get fooled - this is no simple affair. It is an excruciatingly hurtful process that is filled with painful therapy sessions and months and months of rehab - not to mention the very real threat of permanent nerve damage as well as a host of other complications and side-effects. On the top, there is absolutely no guarantee that the procedure will be successful. That is quite a risk to take given its cost of nearly $200,000.00. But due to massive propaganda about beauty etc, this is what people, and especially women, are willing to do.

The irony is that such a procedure will not change the genetic makeup of a person. That female who had a leg lengthening procedure will have "short" children. Thereby setting up another generation to potentially undergo a leg lengthening procedure in order to fit in with her family.

References
1. Human Society - 1, Social Justice
2. Microvita in a Nutshell, Disembodied Souls and Microvita – Excerpt B
3. Ananda Vanii #73


*        *        *

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

*        *        *

== Section 2: Prabhat Samgiita ==

Heart full of hope

"Tumi je esecho álo sáthe enecho, sabár maner kálo dúr karecho..." (Prabhat Samgiita #2201)

Purport:

My Parama Purusa, You have come to me with grand, divine refulgence. By Your august presence, all are in spiritual bliss and their blackness has been removed from the mind. You have wiped away the staticity and Cimmerian darkness from all existence. Now people have become neo-humanists, leaving behind their narrow and group sentiments. My Supreme Entity, You never give credence to desha’ca’r or loka’ca’r and never pay heed to worldly protocol and or the traditions of reception. Overlooking those things, You have come to me and showered Your grace. Baba, You love all - good and bad, sinners and sadhus - equally.

Baba, in the vast, infinite, spiritual sky, You are that single, shining star that attracts every person. The Cosmic Nucleus of this entire creation You are that singular and unparalleled Entity. The entire creation dances around You in Your sublime rhythm. The ekta'ra' (one-string instrument) of each person's mind is being played to fully satisfy and satiate You. Baba, You have filled each-one’s mind and heart with hope.
 
Parama Purusa, please come closer and closer in new and newer form, colour, and adornments. Nutan, the ever-new, You have given a voice to those who are helpless and dumb - unable to speak and incapable of protesting or fighting against exploitation - and have given everybody the right to sing and chant the glories of the Supreme Entity, which they did not have in the past. You have blessed one and all.

Baba, my Parama Purusa, Your greatness and magnanimity are beyond all imagination. Please remain eternally in my heart...


Note for Prabhat Samgiita #2201:

[1] Desha'ca'r & Loka'ca'r: The particular traditions of an area, country, or land are known as: desha'ca'r; and the popular and commonly followed customs of the people are known as: loka'ca'r. As we have all seen, in various countries and places there are so many social norms and rules which govern social life. Some of those codes are just, and some are exploitative. For example in some areas, the so-called low caste, the females, and the people of colour do not have the right or privilege to go to the temple, or learn meditation, etc. They are forced to live as second-class citizens and denied the opportunity to participate in spiritual practices. All these various customs and traditions fall within the dual categories of desha'ca'r and loka'ca'r. But Parama Purusa never pays heed to such things. He never cares about those dogmatic codes and rules. By the loving heart of the bhaktas, He gets pulled towards them. In that way, He comes into the abode of the bhakta.


== Section 3: Important Teaching ==

Integral outlook & bhakti

Ananda Marga ideology states, “Parama Puruśa looks deep into the inner thoughts and feelings of human beings. He is omniscient, forever watching throughout the creation those who are meditating upon Him with undivided attention, and those who have been patiently waiting with an unwavering mind to realize Him. These are expressions of those with an integral outlook. Only such people, irrespective of caste, colour, creed, community, national or geographical barrier, etc. can look upon each and every human being as their own kith and kin. They are free of all discrimination. They even treat the animals and plants as being intimately related to themselves.” (1)

Note: In His original Hindi discourse of this above teaching, it is explained how Parama Purusa only evaluates a person based on their degree of bhakti. That is the chief criteria for judging a sadhaka.

Reference
1. Ananda Marga Philosophy - 5, Integral and Non-Integral Outlook


== Section: Important Teaching ==

Who suffers this arduous & torturous punishment

Ananda Marga philosophy guides us, "There are seven kinds of luminous bodies: yakśa, siddha, gandharva, kinnara, vidyádhara, Prakrtiliina and videhaliina. They are categorized according to their respective psychologies. Suppose there is a very elevated person who often ideates on the Supreme Consciousness, but who has some greed for wealth. He does not, however, express it openly to the Supreme, nor does he even think of it directly. He thinks indirectly, "Oh, since I am a devotee of the Supreme Consciousness, He will certainly give me enormous wealth and make me immensely rich." Those who harbour this sort of covert desire are reborn as yaks'as." (1)

Note: Yaksas are one type of degraded being - i.e. those unfortunate ones who cannot get human framework because they are under punishment. Only after extreme punishment, after exhausting so many negative samskaras, may they again get human life. Once they attain human form they will need to get tantric initiation, adhere to the code of yama and niyama, and do maximum sadhana. Then after much effort, only by His grace, may they get moksa. So theirs is a long and arduous journey as they must suffer for millions of years. That is why meditating on money is very bad.

Some sadhaka businessmen and money-minded sadhakas who are indulged day and night in money matters will suffer in this way. They will be degenerated into yaksas. After facing punishment for millions of years, then who knows on which planet they may get the opportunity to live human life and do proper work and service. But if they again indulge in money matters, they will become yaksas (degraded beings) and this cycle will be repeated. They will spin round and round in this torturous pattern.

That is why Baba warns us that when one has a human body then the goal must be Parama Purusa - not money.     

Reference
1. Yoga Psychology, Are Ghosts Hallucinations?


== Section: Important Teaching ==

This kind of sleep is as bad as death

Ananda Marga philosophy states, “Those who do a lot of mental labour combined with a little physical labour, also fall asleep immediately upon going to bed, due to the tiredness of their nerve cells. But those who perform some mental labour, but proportionately less labour of the nerve fibres [that is, physical labour], suffer from insomnia. They use various types of drugs and injections to induce sleep by forcing the nerve cells and nerve fibres to stop functioning. So it can be imagined how dangerous and harmful is the effect of those drugs and injections.”

“Getting the amount of sleep necessary to maintain physical and mental health should not be criticized. But as with any of the four vrttis, if sleep is encouraged, people can spend twenty-three out of the twenty-four hours of their day in sleep. This kind of sleep is as bad as death. Human beings have come onto this earth to do some work. Now if they spend most of their time in sleep, when will they work? If a major portion of life is spent only in sleep, is that not another name for death?”

“Human beings want to emerge from the dark chasms of sleep and death into the world of light – golden flashes of light piercing the heart of darkness. That golden light is a dynamic and spirited life, which people can enjoy only in the waking state.” (1)

Reference
1. Namah Shiváya Shántáya, Disc: 16


== Section 4: Links ==

Labels: ,

Dhyana metaphor explained + 4 more

Baba
Dhyana metaphor explained

Note: This letter is only for committed, sincere sadhakas.

Namaskar,

Ananda Marga sadhana has all eight limbs, as well as other special practices like cakra shodhana. And it is very nicely depicted in this following teaching:

Ananda Marga philosophy states, “That’s why on the path of spiritual practice, and particularly in the practice of astáuṋga yoga (the eight fold path consisting of yama, niyama, ásana, práńáyáma, pratyáhára, dhárańá, dhyána, and samádhi).” (1)

So one of the limbs of our sadhana system is dhyana. It is also called anudhyana. This is an important aspect of tantric meditation. Following are two passages illustrating this process of anudhyana. As sadhakas, we should pointedly understand how this relates with our own sadhana practice.
https://anandamargauniversal.blogspot.com/

Ananda Marga philosophy states, "When a sadhaka feels that the object of meditation [Parama Purusa] is trying to escape, but as that Entity is the life and soul of the sadhaka he will not allow Him to escape. Thus the sadhaka runs after Him and tries to catch Him. This is called anudhyana." (2)

The above guideline should not be taken literally; it is just a metaphor. The sense is that Parama Purusa is coming in your vision and then fading from your sight. It does not mean that really you are chasing or running after Him. Now here see how the next teaching leads in that same direction.

Ananda Marga philosophy states, "Your Lord does not want that you should get Him, He will try to dart away from you, but in that case you will have to chase Him mentally. This chasing of yours is called Anudhyána. You must say, "O my Lord...I must catch You". When this mentality functions it is Anudhyána. So without anudhyána one cannot get Him." (3)


What is chasing?

So these spiritual teachings should not be taken literally. The idea expressed in the above guideline is that anudhyana is a bit of a difficult process for some, but with a little effort one can get success. As the sadhaka tries to concentrate on the Goal, the mind might run somewhere else. So one should try again. On this point, here is more explanation.
https://anandamargauniversal.blogspot.com/

In the above passages, it is stated that if in your meditation your object of ideation - i.e. Parama Purusa - runs away then you should chase Him. If anyone takes this literally, they may think they should run after their object of ideation in sadhana the way the police chase after a thief, parents run after their children, or the way marathon runners chase after the leader. But this is not the way. One should not take this teaching in such a literal manner.


Anudhyana: making efforts to see Him

As every sadhaka knows, there is a scientific process of doing meditation. One has to bring the mind to a particular cakra, visualise Him, and repeat one's mantra etc. Not only that, the practice is systaltic; it ebbs and flows. So when practicing meditation, and in particular anudhyana, sometimes one easily visualises the Entity which they are meditating on, and sometimes it takes a little more effort.

In that case, one must again and again try to visualise the Entity and bring Him into the mind. In this process of anudhyana, He may come and go numerous times. Sometimes appearing and other times slipping away, but always one should continue making efforts. This ongoing endeavor of trying to visualise Him in the mind is a key aspect of anudhyana.
https://anandamargauniversal.blogspot.com/

The above cited discourses express this process in the form of an allegory or metaphor: "He is running away and the sadhaka is chasing Him." This is a metaphor whereby in anudhyana one should try again and again to hold Him in mind. It does not mean that one should literally run after Him as He is running away. Rather this metaphor of running and chasing Him depicts a sadhaka's repeated attempts to visualise Him in anudhyana. So the metaphor and the step-by-step process of doing anudhyana are not two different approaches. Rather they both represent the same practice and process.


Conclusion

One should adhere to the process of doing dhyana at a particular cakra - following a specific set of guidelines as told by the acarya. That is what one should do. Side by side, it is important to know that in the metaphor of anudhyana described above, the idea is to persevere in visualising and holding Him in dhyana, not chase after Him like a marathon runner.

in Him,
Haribhakta

For newcomers: The Ananda Marga process of sadhana is taught by tattvikas, acaryas, family people, or Wts etc. It is not written in the books. So those who do not know how to start should communicate at the above address and we will refer you to someone near you.
https://anandamargauniversal.blogspot.com/


Related key point

Related to the above topic is one very important point: Namely, when doing sadhana one should think that, "Parama Purusa is seeing me - not that I am seeing Him. Whatever I am doing, He is watching me." That is the proper outlook in dhyana and anudhyana. Unknowingly, people do the exact opposite. They think that they are seeing Him and they consider themselves to be the subject when in fact He is the Supreme subject and the sadhaka is the object. This is very important in being able to properly serve Him in dhyana.

References
1. Ananda Marga Philosophy in a Nutshell - 6, Ekendriya - 6
2. Ananda Marga Philosophy in a Nutshell - 5
3. Subhasita Samgrahaha - 18, The Stance of Salvation and How to Attain It


*        *        *

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

*        *        *

== Section 2: Prabhat Samgiita ==

Golden down comes

"Pathik eseche a'ji a'loker desh theke..." (Prabhat Samgiita #0370)

Purport:

The Divine Entity - Parama Purusa, Ajana Pathik - has come today. He has taken advent on this dusty earth from the world of divinity. He is graciously bestowing a new dharmic message to the entire world. He is blessing all living beings of this transitory mortal world. His words are filled with brilliance, hope, and optimism.

Let’s go ahead collectively and receive that Divine Entity, Ajana Pathik Parama Purusa. Let us adorn and receive Him. When will the blackness of the dark vanish – we will hear it from His mouth directly. When the darkness of this mortal world is pulverized and golden dawn comes, He will tell us. He is our Saviour; He is our guide; He is our well-wisher. We should go and receive Him.
 
We should march forward and give Him our word that, by His grace, we will no longer lag behind. We will promise Him that we will fight against all sinful forces - tooth and nail, without compromise. We will combat the evil forces face-to-face and defeat them. We will follow His guidelines and His teachings. We are on the march to defeat the demons in human form. The Ajana Pathik Parama Purusa Baba has come; we should go and receive Him....   


Note for Prabhat Samgiita #0370:

Aja’na’ 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'. 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', or Unknown Vacationer', or 'Unknown Backpacker', or 'Unknown Visitor', or 'Unknown Globetrotter', or 'Unknown Daytripper', or 'Unknown Hitchhiker.’ 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 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. In their spiritual approach bhaktas feel that wherever they go the Aja'na' Pathik will always be there to shower His blessing. By His grace, bhaktas can always get His intimate company and companionship. With this mystical link, 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 shown this very fact that He is ever-present and always along with us. 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. In the true sense, as the omnipresent Entity, He does not go anywhere because He is everywhere; but, in a more literal manner, He goes from place to place.

Those who use ‘Unknown Traveler’ or ‘Unknown Tourist’ in place of Aja'na' Pathik are naive and ignorant.


== Section 3: Important Teaching ==

Death & samskara theory

Ananda Marga philosophy states, "Action, whether good or bad, causes deformity in the mind, and in the process of regaining its normal form, one experiences as reactions good results for good deeds and bad results for bad ones. After death mind takes the shelter of unit consciousness as reaction in its potentiality (saḿskára). The unit consciousness, in order to have those potential reactions expressed, will have to seek a body suitable for the expression of these reactions. For instance, Rama dies, and his mind takes the shelter of his unit consciousness (átman) as reactions in their potentiality (saḿskára).” (1)

Ananda Marga philosophy states, "It is important to clarify here that the actual form of suffering is not predetermined. It cannot be said what might be the actual reaction of a particular action. For example, it is not preordained that if one commits theft his things of the same value will be stolen as a reaction. The suffering is measured in terms of mental suffering to the extent which was inflicted on others by stealing their property. Thus the measure of experiencing the result of an action is mental and is in terms of pleasure and pain, and the actual form of experience has relatively no importance.” (2)

Ananda Marga philosophy states, “Rama has to experience the pain and pleasure of all these happenings, and so his unit consciousness will have to seek a body on rebirth, where an opportunity to experience all this will be available.” (3)

Ananda Marga philosophy states, “It is seen that unit consciousness and the potential reaction (saḿskára) cannot take shelter in any body for rebirth indiscriminately. A suitable body where the opportunity and field for experiencing their reactions (karmaphala) is available will have to be sought out. It is only in such a body that unit consciousness, along with total reactions in their potentiality, will seek shelter and be reborn." (4)

Note: In His above teachings, Baba gives much of the groundwork about samskara theory, including His guideline in the second quote that it is not based on the theorem “an eye for an eye”. 

References
1. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
2. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
3. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
4. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?


== Section: Important Teaching ==

How selfish teachers behave

Ananda Marga philosophy states, "There is a secret technique to raise this serpentine coil. Previously this technique was not clearly given. At that time some people thought it proper to keep it secret. If something harmful to individual or collective life is not given, that is good; but the useful things have to be given. People will be more attracted to do sádhaná."

"The first thing is that this kulakuńd́alinii rises slowly from the múládhára cakra to the sahasrára cakra in eight steps, it passes through eight cakras, and the sahasrára cakra is the ninth. Just below the sahasrára cakra is the guru cakra. When one meditates at the guru cakra, the kuńd́alinii takes one jump upwards, and the mind goes to the other side of the cakra [i.e., to the sahasrára.] This is the technique of sádhaná, but it has previously neither been explained nor written in books."

"The kulakuńd́alinii rises upward in eight jumps or phases, so with two syllables in a siddha mantra, the kuńd́alinii will jump four times. But a general, or publicly-given, siddha mantra will make the kulakuńd́alinii jump eight times or in eight phases. That is why such a siddha mantra has eight syllables. So you should understand that a proper kiirtana must have eight syllables, never seven or nine syllables." (1)

Note 1: The prevailing dogma in the past in India was that so-called gurus did not want to share all of their knowledge or reveal all of their techniques to their disciples. Those dogmatic gurus were thinking they should keep something 'special' for themselves, otherwise their prestige and own value will be lost. So they withheld certain key teachings and ultimately died with those special techniques.

In that case, their disciples only got 99% or so of what the guru had - not everything, not that last 1%. Gradually, then from one generation to the next, 1% kept getting withheld until finally everything was completely lost.

And now in places like India in the name of spirituality, only dogma is left. This is why the withholding of vital information is very negative. This applies to other fields as well such as medicine, law, chemistry, physics etc. Unfortunately, this same type of withholding of information occurs in many fields. All done by selfish people to "enhance" their own prestige. When, in truth, it undermines their greatness. This dogmatic and defective way must be stopped.

Note 2: Baba has given the idea in Namah Shivaya Shantaya that when one gets proper students who are eager and capable, then in that case tell them everything. Do not withhold any information or keep anything secret. That will be a disservice to the society.

References
1. Discourses on Krsna & The Giita, Krśńa Unparalleled


== Section: Important Teaching ==

Misguide in name of mission

Ananda Marga ideology says, “Human life is a mission; life itself is a mission; one’s very existence is a mission. A’tmamoks’a'rtham’ jagaddhita’ya ca: ‘Whatever one is to do, one is to do for a’tmamoks’a– for their own liberation– and for the elevation of the entire world, elevation of the entire human society’. One is to do both of these things; that is, these two things are one’s mission.” (1)

Note: By Baba’s above teaching it is clear that the AMPS organisation is not the mission. But for certain reasons, some try to misguide or take advantage of the margiis by making them think that AMPS is the mission. But that is not correct. In His above guideline, Sadguru Baba explicitly tells us what is the mission.

Reference
1. Ananda Vacanamrtam – 30, The Four Kinds of Service


== Section: Important Teaching ==

Copying old blunders of forefathers

Note: In His following teaching, Baba guides us that pseudo-spirituality severely hampers one's progress on the path of true spirituality. Unfortunately, we see some instances of this taking shape in our AMPS.

For instance, a few Ananda Margiis born into Hindu families copy their ancestors on the point of annual shraddha ceremonies. Confused sadhakas feel that as their forefathers did like this so they should carry on the tradition. Thus each year confused sadhakas organise programs and mass feedings in the name and honour of their deceased relatives. But this goes wholly against Guru's mandate and guideline. Tragically, their mind has been stifled; these confused sadhakas cannot see this matter in a dharmic way. Just some are stuck on their old, dogmatic family tradition of observing annual shraddha ceremonies.

Same is the case for those who follow so-called mahaprayan. Some confused sadhakas think that, "In the past my ancestors honoured their gurus and teachers by making a yearly shraddha ceremony so I should do this too.” In their confused state the thought arises, “Now my Guru is gone so I should organise an annual death day / tomb worship / shraddhainjali commemoration." In that way some emulated the dogmatic religious worship carried out by their forefathers and re-created that in our AMPS. That is the tragedy which has occurred. As this runs wholly contrary to our Ananda Marga teachings.

Here again, the ill effects of pseudo-spirituality from old traditions have caused the mind to freeze and overlook all logic and reasoning. In Ananda Marga, Parama Purusa is the Guru, and He is eternal. Then where is there scope for so-called mahaprayan. There isn't; it is utterly baseless.

But when the mind is blocked by pseudo-spirituality one cannot think freely on such matters. Hence some become prone to dogma. Sadly, some confused sadhakas think they are getting benefited by such annual shraddha ceremonies and so-called mahaprayan programs, when in fact such confused sadhakas are ruining their own spiritual progress.

According to Baba, the real homage to our ancestors is to fix their flaws so society can progress in the physical, psychic, and spiritual realms.

Ananda Marga philosophy states, "Pseudo-spirituality cannot help us in our free thinking either, for our thinking is badly affected by dogma. When a human being sits alone and thinks, if the person thinks for the collective interest, then such thoughts are proper; but usually people do not think in this way. Usually they lament over the worn-out skeletons of the past. “This was done by, this was imposed by, our forefathers – when our forefathers have said this, why should I break with the old traditions? It was written in this way in the scriptures; and moreover if I follow these old conventions and traditions, what is the harm?” These types of dogmatic and dogma-ic thoughts will naturally stifle the free flow of human thought. And that is why whenever there is dogma, human thinking cannot be free; and for want of, for paucity of, free thinking, there cannot be any proper psycho-spiritual progress either. So here what we want is perfect spirituality and not pseudo-spirituality. Pseudo-spirituality cannot promote the cause of human welfare; the seed of welfare does not lie there. The seed of welfare cannot exist where the seed of dogma exists." (1)

Reference
1. A Few Problems Solved - 5, Pseudo-Spirituality and Neohumanism


== Section: Important Topic ==

Readying for revolution

Prout philosophy states, "In a democratic system non-educationalist politicians poke their noses into university affairs. They do not know what education is, but they interfere to create a sentiment amongst the people to gain support for the particular ism they preach. They have no other motivation. In the democratic system public support has to be purchased to secure votes and this is the reason why politicians make an all out effort to create sentiments in the minds of the people. In communist countries, no other ism other than Marxism can be preached. People are forced to support it. Institutions which have educational value should be controlled by educationalists and not by politicians. Educationalists should also control the radio, otherwise the party in power will have the opportunity to propagate their ism through the radio system, just as they do in the books approved by university boards." (1)

Reference
1. Prout in a Nutshell - 15, Talks on Prout


== Section 4: Links ==

    Labels: , , ,

    Tuesday, July 7, 2026

    Prout’s samaj system + 3 more

    Baba
    Prout’s samaj system

    Namaskar,

    This letter is in response to a few questions about the fundamentals of the samaj system, as given by the Propounder of Prout, Shrii Prabhat Ranjan Sarkar. The samaj system is one component of the overall Prout philosophy. 

    The meaning of samaj

    As is commonly known amongst A'nanda Ma'rgiis, Shrii Prabhat Ranjan Sarkar’s theory of samaj is translated in English as "socio-economic unit". And, the work, or endeavour, of a samaj is known as their "socio-economic movement." Hence each samaj, or socio-economic unit, has its own socio-economic movement.
    https://anandamargauniversal.blogspot.com/

    For example, whatever samaj you are part of is itself a socio-economic unit named after that area. And then whatever works your socio-economic unit engages in to raise the financial and societal standards of that local area is known as the socio-economic movement for that particular socio-economic unit.

    As a case in point, in the state of Bihar there is the Magahi samaj which itself is the Magahi socio-economic unit. And the works that they do which are consistent with Prout's guidelines on samaj come within the banner of the Magahi socio-economic movement.

    And in Saḿskrta, the term for 'socio-economic movement' is "Sa'ma'jik A'rthik A'ndolan". "Sa'ma'jik" means 'socio', "A'rthik" means 'economic', and "A'ndolan" means 'movement'. Thus Baba has termed His samaj theory in Sanskrit as "Sa'ma'jik A'rthik A'ndolan"-- literally meaning socio-economic movement.

    And naturally over time and for convenient use in daily conversation the term was abbreviated to Sa'ma'jik and then to just, "samaj". Hence the term 'samaj' is basically synonymous with a single local area having common characteristics that is bound together as one socio-economic unit.


    Economics is a key component

    Currently, according to Shrii Prabhat Ranjan Sarkar’s direction, the globe has been divided up into 241 samajas. In the future, this number may vary as economic conditions change and as societal standards fluctuate. But in the current era there are 241 samajas, and each is formed according to a particular set of characteristics.
    https://anandamargauniversal.blogspot.com/

    Indeed, Prout philosophy outlines certain characteristics necessary to form one samaj, or one socio-economic unit. And the first two of these characteristics are (1) same economic problems and (2) uniform economic potentiality. And then there are other qualities related with geography, language etc. But certainly economics is one key or dominant factor.

    Likewise, Shrii Prabhat Ranjan Sarkar has given a set of factors which determine whether two samajas can unite together to form a single samaj. And the first criterion is economic similarity. Hence here again economics plays a significant role in the formation and development of a samaj.


    The aim of any samaj

    The work of each samaj is to elevate the socio-economic standard of that particular area. For example, in India, there are 44 samajas. And before '90, all the samajas were working concertedly in their socio-economic area to bring up or raise the standard on a socio-economic basis. And basically samajas or socio-economic units were working only in local economic regions and areas. For instance, the Magahi samaj, and the Bojhpuri samaj, and the Angika samaj or Tamil samajam were each working within their own respective area. So this is the way things were going on with regards to samaj.

    And it is one basic operational fact of life in a samaj, or socio-economic unit, that the work is dealing within a clearly defined local area. That is one point. And the second point is that the common mass is involved: margii and non-margiis, both.
    https://anandamargauniversal.blogspot.com/

    So this is one important point. Namely that in samaj work the general society is also deeply involved. Because, after all, one key component is that of finances or economics; and, the general society stands to greatly benefit from that samaj work. Toward this end, margiis work hand-in-hand with the non-margii general populace because it is that very local area where everyone lives that is being improved.

    Conclusion

    Shrii Prabhat Ranjan Sarkar emphasizes that our samaj system must be based on the slogan, "universal in spirit but regional in approach". (1)

    Prout philosophy states, "The multi-colored garland of humanity will be enriched if varying human groups blend together from a position of strength and independence out of a genuine love for their brothers and sisters." (2)

    Prout philosophy says, "Those sentiments which are conducive to human unity should be encouraged, rejecting the sentiments which create a rift in human society. This is the approach adopted by PROUT's socio-economic groups." (3)

    Hence these are a few other striking features of Baba's unique system of samaj. And it is by the samaj system that our whole humanity can develop unitedly yet locally without exploiting any party or region. 
    https://anandamargauniversal.blogspot.com/

    Namaskar,
    In Him
    Shriideva

    Samaj system vs group interest

    As shown above, a samaj is a socio-economic unit related with the entire population living in a particular area - irrespective of margii or non-margii. Plus a samaj has numerous and varied plans and programs for the all-round economic development and welfare of an area. These are some of the very significant and distinguishing features of a samaj.

    So if any group or community is not involved in any of these types of productive activities, and their only aim is to grab power then they have nothing to do with the samaj movement. Unfortunately, some exploiters try to dress their narrow minded groupist activities as being in concert with the samaj system. To this end, they always try to mislead others on the point of samaj and show as if they are doing great samaj work. Those not aware about samaj get confused by their tall talks.

    Such group leaders want to look good and justify their stance in the eyes of the people. That is why they try to latch up with the samaj system. Because they want to validate their "work". Whereas, if they do all their selfish activities under the banner of groupism people would quickly recognise their true colour. But instead, those crafty group heads grab onto the name of samaj and promote their dealings as being top-level samaj work. That is why a few get confused, from time to time.
    https://anandamargauniversal.blogspot.com/

    We should all be perfectly clear that Baba's samaj system and a dogmatic group agenda are worlds apart. The system of samaj is based on building a grand social order, whereas any form of groupism is a platform for dividing society.

    References
    1. Prout in a Nutshell - 13, Socio-Economic Groupifications
    2. Prout in a Nutshell - 13, Socio-Economic Groupifications
    3. A Few Problems Solved - 2, Human Society Is One and Indivisible – 2


    *        *        *

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

    *        *        *

    == Section 2: Prabhat Samgiita ==

    Game of shadow & effulgence

    Note: Only those who sincerely practice the 6th lesson of sahaja yoga meditation can realise this song in the depths of their heart.

    "Tumi, phuleri buke madhu d́halile, ka'nt́ate golap phot́ale..." (Prabhat Samgiita #3346)

    Purport:

    Parama Purusa, You are the Doer of everything. While hiding behind the scenes You go on doing all the works. Keeping Yourself invisible, You manage all of creation. You have filled the hearts of the flowers with nectar. From the thorny plant, You make the roses blossom. That which is impossible, You make possible. There is nothing that You do not do. To the hungry You provide food; to the thirsty You supply water; to the sick You offer medicine; and to the homeless You arrange shelter. Supreme Entity, in the cold, winter season You provide the soothing warmth of a fire. In the burning heat of summer, Your touch is like the refreshing coolness of sandalwood paste. You attend to every matter. Baba, You are the Supreme Controller of the universe.

    Parama Purusa, according to Your desire, You work non-stop. Sometimes You make me cry in bliss, and other times You make me laugh and smile. It is Your unfathomable liila. All kinds of things You do. When I drift astray You bring me onto the right path with Your love and affection; with Your exquisite attraction You pull me near. On some occasions, even if I look towards You, You do not give any response. This is Your playful liila. And by this way You create more yearning and bhakti. Yet other times, You attract me with Your incomparable charm and magnetism. Baba, You are endlessly engaged in every corner and molecule.

    Baba, Parama Purusa, You are ever-present. You are hiding in the warmth of the fire. At the same time You are in the water vapor floating in the sky. You are in the coldness of ice; You are in the greenness of the green vegetation; You are all-pervading. O’ the Peacock of my mind, You go on dancing and playing the game of shadow and effulgence. Sometimes I feel Your blissful presence and other times not. But I know You are most-loving.

    Baba, You are always involved secretly and invisibly for the all-round well-being and emancipation of all. It is Your grace...

    Note for Prabhat Samgiita #3346:

    [1] Cry: People cry for many reasons. Sometimes when people are very, very happy they cry. And, a bhakta may cry when they are in a deep state of bhakti and longing for Parama Purusa, and feeling the pain of separation.


    == Section 3: Important Teaching ==

    Important to know nowadays

    More and more in the west the gay movement is rampant. That is why this following teaching is very important. There is no room for confusion about the stand of Ananda Marga on this issue. 

    Ananda Marga ideology states, "Love and passion are mutually antagonistic tendencies. The attachment for a finite thing is an expression of extroverted energy, whereas the attraction for the Infinite is an expression of the introverted energy. That is why these two can never co-exist. Therefore the aspirant has to skillfully transform passion into love." (1)

    Ananda Marga is the path of introversial movement towards the Supreme Entity; it is not the path of sensuality and lust. These two opposites cannot co-exist. They are mutually exclusive. Either one may goad their mind towards Parama Purusa, or they may indulge in animal propensities. There is no scope to do both. 

    That is why there is no option for leading a gay / homosexual lifestyle in Ananda Marga teachings. Because a gay lifestyle is based on the baser propensities - sex for sex sake. Every dedicated Ananda Margii will easily grasp this point - it is just a matter of simple mathematics. Whereas, it is far more difficult for those goaded by those lower propensities to understand. That is why it is said that until the mind reaches a particular level, one cannot assimilate the teachings of Ananda Marga ideology. Ananda Marga is for standard human beings not those with an animal mind and a human body. 

    Reference
    1. Subhasita Samgraha - 1, Bhaktitattva


    == Section: Important Teaching ==

    Value of Saḿskrta names

    Ananda Marga philosophy says “Naming is a matter of great consequence. The names must imply an imposing meaning. Naming was a memorable ceremony among the Áryas. The name has a very significant bearing over the mind. The mental awakening corresponds to the vibrations set in as a result of pronouncing the name. A particular attraction is attached to the words.”

    “The human society has to be unified. It must have one standard. Naming in Saḿskrta means providing one standard.” (1)

    Reference
    1. Táttvika Diipiká


    == Section: Important Teaching ==

    Wrongful criticism

    Baba says, "I do not think it good to criticize anyone ..., saying, “Well, Mr. So-and-so may be leading a virtuous life now, but don't you know, he was a terrible sinner in the past.” We must forget the past. I said at the outset that sins are like the dust of the street that settles on clothing. We must shake this dust off and move ahead." (1)

    In His above teaching Baba is guiding us that If a person has rectified themselves then one should never talk ill of them by recounting their past misdeeds and sinful dealings. 

    Reference
    1. Ananda Vacanamrtam - 5, A Few of Tantra's Special Characteristics


    == Section: Important Teaching ==

    Why intense requital is beneficial

       Ananda Marga ideology states, “Reactions in requital to past actions normally occur more in a spiritual aspirant’s life than in an ordinary person’s life. The reason is that when all original actions are surrendered to Brahma, there remain only the reactive actions. The reactions may be good or bad [according to whether they are resultants of good or bad original actions]. But think about how many of the deeds you performed before coming to the path of sádhaná were good and how many were bad. To tell the unpleasant truth, ninety-nine percent of your deeds were bad. Hence it is often the case that sádhakas have to suffer much more from bad reactive momenta than get to enjoy good ones. It can even be said that the more one suffers from reactions, the more one is progressing along the path of sádhaná.”
       “Of course, the requital of the reactive momenta may possibly be pleasurable instead of painful; it all depends upon the nature of one’s actions. In either case, the more one surrenders one’s actions to Brahma, the shorter will be the period of requital caused by the reactions. In this case the intensity of the requital will be greater than normal; but this is a good sign, because intense requital means the exhaustion of the requital within a short period.” (1)

    Reference
    1. Ananda Marga Ideology in a Nutshell - 8, Sádhaná


    == Section: Important Teaching ==

    Silly notion: multi-tasking

    Ananda Marga ideology guides us, “Whenever it thinks it has one single object. Nevertheless the speed of the mind’s action is baffling. While concentrating on a particular work we may also hear others about us [[talking]]. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by diligently applying the mind and we see that the mind can do only one thing at a time.” (1)

    Reference
    1. Subhasita Samgraha - 1, The Form of Sádhaná


    == Section: Important Teaching ==

    How buffaloes attracted to water

    Ananda Marga philosophy states, “It is worth pointing out that the buffalo came under mans control a few thousand years after the cow was domesticated. The pure bison variety of buffalo is resistant to domestication, but the water buffalo, because of its lack of speed, has accepted man’s dominion for the sake of self-preservation. Since fondness for water is inherent in this variety of bison, their original instinctive tendencies awaken if they see water nearby. In the burning heat of summer, cart-pulling buffalo also will forget their sense of responsibility and take a dip, cart and all, if they see a pond – such happenings are not rare.” (1)

    Reference
    1. Shabda Cayanika, part 3, Disc: 15


    == Section 4: Links ==

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