Baba
About upcoming festival
Namaskar,
We all know that the observance of Niilakantha Divas stands as one highly important occasion in our Ananda Marga society. That marks the very significant day - 12 Feb 1973 - those sinful forces poisoned Beloved Baba when He was in jail.
Upon initial reflection, one might think this day of Niilakantha is a time to grieve or be sorrowful, and to solemnly recall the past. After all, this was the dark hour when a dreadful attack was done against our Sadguru because He is the nucleus of AM ideology. In those early years, many were thinking and observing the occasion in this way.
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They gave poison & we offer nectar
Specifically from 1973 - 1979, margiis were observing this date by fasting and engaging in protest. To clear the matter to one and all, in His divine way, Baba has guided us that Niilakantha Divas is the day to express our opposition to those sinful forces. And He has given unique guidelines for how to observe this occasion. Verily, Baba gave a full descriptive analysis about how to observe Niilakantha Divas. And everything included in this email is based on His guideline.
We are to remember that we should protest and express our disgust against all types of exploitation both inside AMPS and in general society. And we are to point out those demonic forces who poisoned Baba by not giving in to their tactics - instead feeding the impoverished and needy people delicious food. They administered poison, and in response we are to offer nectar. This is our special approach. Our manner also entails pointing out wrongs and injustices in the society and staging Prout marches and rallies to raise awareness about exploitation wherever and whatever form it exists, both inside AMPS as well as in the society-at-large.
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More unique aspects of Niilakantha Divas
Here is another way that we should consider adding to the observance of Niilakantha Divas (12 Feb). Just as Diipavali (Light Festival) and Vijaya Dashami (Victory Day) have their historical significance as well as their present day value, we should do the same with Niilakantha Divas. We are to think of it not just as a point of history but as a day to oppose injustices both inside AMPS and in general society. We could take a strong resolution and vow to fight against wrongdoing and establish dharma.
It could be a day to oppose any and all sinful acts - wherever one may be, where we wholeheartedly raise our voice and take a staunch stand against all sorts of exploitation both inside AMPS and in general society committed by those terrible sinners. It is an occasion not only to serve and feed delicious food to the financially poorest people, but also a time to stage Prout rallies and protests against the injustices of the day.
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It could be a time to express our moral courage and forcibly create the necessary circumstantial pressure to make those unrighteous and wicked people give up their nasty activities and mend their unjust ways. It could be a time to bring negative elements onto the path of welfare. So just as other occasions have their own specific purposes likewise Niilkantha Divas could have its own special value both historical and contemporary.
Conclusion
Here is a brief summary of how we are to observe Niilakantha Divas.
Family margiis should buy and prepare food and create a delicious dish to serve to the neediest person. All must participate in this way, according to their economic means. Each individual in Ananda Marga must feed at least one financially impoverished person the best food available, within their budget. And a family must feed economically destitute persons a sumptuous meal as per their purchasing capacity. If a Wt does not have sufficient funds to buy food then they must beg for enough money to purchase food. Accordingly, they must prepare a delicious meal and serve that to a needy person. So everyone is involved: Wts and family margiis. A collective gathering of dharmacakra should also be organised. And cultural programs may also be held. In addition, this is a day when Ananda Margiis the world over are to stand up to all types of exploitation both inside AMPS and in general society.
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Remember our motto is: As enemies administered poison, in return we are to give nectar. In a phrase, we are to replace poison with nectar. Every margii and worker is to participate in this way.
Namaskar,
In Him,
Ananda
The key point: We are to stand up to and oppose all exploiters, whether they be inside the organisation (AMPS) or in the general society.
* * *
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 ==
You showed me the direction
"Uttál sindhu utkrami, tumi ese chile mor ghare..." (Prabhat Samgiita #1077)
Purport:
Parama Purusa Baba, after crossing the stormy ocean with very high tidal waves, You came into my abode. You have come to my home. As the traveler of the straight path which goes from infinity up to eternity, You never pause due to any fear because You are the controller of everything.
Parama Purusa, that time at my home there was no preparation. I did not have any of the necessary arrangements for Your reception like a grand dais or a garland bouquet etc. So I could not receive You properly according to the standard protocol. I only had an aching heart filled with supreme attraction. When You came my mind was full of longing for You; it was grief-stricken, and my core was soaked with tears of divine love.
Baba, I have done nothing for You, neither sadhana, nor Sixteen Points, nor service. In vain, I wasted my life running after mirages, mundane achievements. My life was diverted towards useless pursuits. But You forgave me. And now in the new dawn with a loving heart and a loud trumpet sound, You came to me and by holding my hand, You showed me the direction and path of sadhana and bhakti. I have not done anything for You, but You have done everything for me. Baba, You are grace personified.
Baba, You are ever-gracious….
== Section 3: Important Teaching ==
Ananda Marga Caryacarya states:
- "Agriculture, arts, commerce and other developmental work should, as far as possible, be carried out on a cooperative basis."
- "Fine arts lead human beings to the trans-sensory realm; hence sádhakas should not discourage fine arts; rather they should support them, directly or indirectly."
- "Artists are great benefactors of society, hence take active steps for their protection. For example, before enacting a drama or its translation, enough money for a day's maintenance must be given to the author."
- "If
a drama or other art performance is staged and a charge is made for
tickets, after deducting the incidental expenditure, the remaining money
should be distributed among the artists, half on the basis of labour
and half on the basis of merit." (1)
Reference
1. Caryacarya, Society, Points #15 - #18
== Section: Important Teaching ==
Prout’s standard for economic viability
Prout philosophy states, “According to PROUT, increases in per capita income are not a sufficiently reliable and scientific index to determine the standard and progress of a particular socio-economic unit. Rather, this approach is misleading and deceitful, because it refers to a simple mathematical calculation of total national income divided by total population. This does not give the correct picture of the standard of living of the people of a particular socio-economic unit as the wealth disparity in society is concealed. Per capita income shows the mean and not the variation of income distribution. If inflation is also considered, the reliability of per capita income is further reduced."
"Purchasing capacity, on the other hand, is the real index of how people's economic needs can be met by their income. All PROUT's plans and programmes in the socio-economic sphere should be aimed at increasing the purchasing capacity of the people. PROUT stresses increasing purchasing capacity and not per capita income."
"Per capita income is not a proper indication of the increase in the standard of living of the people because while people may have very high incomes they may not be able to purchase the necessities of life. If the per capita income is low and people have great purchasing capacity they are much better off. So, purchasing capacity and not per capita income is the true measure of economic prosperity. Everyone's requirements should be within their pecuniary periphery or purchasing capacity." (1)
Reference
1. Proutist Economics, Questions and Answers on Economics – Excerpt A
Prout philosophy states, “According to PROUT, increases in per capita income are not a sufficiently reliable and scientific index to determine the standard and progress of a particular socio-economic unit. Rather, this approach is misleading and deceitful, because it refers to a simple mathematical calculation of total national income divided by total population. This does not give the correct picture of the standard of living of the people of a particular socio-economic unit as the wealth disparity in society is concealed. Per capita income shows the mean and not the variation of income distribution. If inflation is also considered, the reliability of per capita income is further reduced."
"Purchasing capacity, on the other hand, is the real index of how people's economic needs can be met by their income. All PROUT's plans and programmes in the socio-economic sphere should be aimed at increasing the purchasing capacity of the people. PROUT stresses increasing purchasing capacity and not per capita income."
"Per capita income is not a proper indication of the increase in the standard of living of the people because while people may have very high incomes they may not be able to purchase the necessities of life. If the per capita income is low and people have great purchasing capacity they are much better off. So, purchasing capacity and not per capita income is the true measure of economic prosperity. Everyone's requirements should be within their pecuniary periphery or purchasing capacity." (1)
Reference
1. Proutist Economics, Questions and Answers on Economics – Excerpt A
== Section: Important Teaching ==
Nuances of spiritual surrender
Some think surrender means doing nothing and depending on God. How far is this correct?
Answer: It is not correct. Here in this following teaching Baba has given the explanation.
"Párthasárathi says, Má karmaphalaheturbhúmá te saungostvakarmańi [“You must not do actions that will bind you, but you must not be averse to action, either”]. Do your duty, your karma. Now, is this karma in conformity with prapatti or is it antagonistic to prapatti? The teachings of Vraja Krśńa are clearly consistent with prapatti. His existence, His actions, the music of His flute, the way in which He attracts people and gives them shelter – all these are in perfect harmony with prapatti, because an individual feels free after surrendering everything to the Macrocosmic Entity. Here Párthasárathi says, “Do your karma, for you have an inalienable right to your karma.” Karma is defined as Karma Brahmeti karma bahu kurviita – “You are human. Simply look upon karma as a veritable expression of Brahma [Supreme Entity] and do as much karma as you can.”
"Is this in agreement with prapatti or at variance with prapatti? It seems to be opposed to prapatti but in actuality it is not. If we go deeper into the subject, we see that this quinquelemental body, this body of flesh and bones, this mind made of ectoplasmic stuff, this reflecting plate that acts as the witnessing entity (known as átman or puruśa in philosophy) – all these have their origin in Parama Puruśa. It is the Cosmic desire that is the source of the creation of the human body, mind and soul. If we utilize this body, mind and jiivátmá [soul, self, unit consciousness], we are only following the path of prapatti. That is, we are utilizing the things given to us by Parama Puruśa. All these things, the body, mind and self, are His gifts. Had He willed otherwise, they would not have existed. Without Cosmic desire, nothing can exist, nothing can move, not even a blade of grass. So in accordance with the spirit of prapatti, that the body is a machine, we can say that He has been kind enough to provide the body and mind, to be utilized for work only. Hence I follow the spirit of prapatti in using them."
"In the beginning, karma seemed to be against prapatti, but karma is not antithetical to prapatti. It is definitely in conformity with prapatti. So a boy or a girl who does work is surely following the path of prapatti. Even if there is any room for indolence while enjoying the flute of Vraja Krśńa, there is not the least room for inaction in the clarion call of the karma yoga of Párthasárathi Krśńa." (1)
Reference
1. Namami Krsnasundaram, Krśńa and Prapattiváda – 2 (Discourse 5)
== Section: Important Teaching ==
When we remember our past life
Ananda Marga philosophy states, "After death the disembodied mind floats in the vast space with its unexpressed saḿskáras. Later on, with the cooperation of the mutative principle, the disembodied mind finds a suitable physical base. The memory of its past life remains awake for approximately the first five years of its new life. Although the child remains in a new physical environment, mentally it continues to live the joys and sorrows of its previous life. That is why children sometimes laugh and cry in their sleep, and their mothers often think they are talking with God. In colloquial Bengali this is called deola kát́á. In actual fact this laughter and crying is nothing but the reappearance of past memories. To re-experience past events one does not need the cooperation of the old brain. The newly-born mind has not yet had time to build a close relationship with the new brain. The revival of experiences of past lives is what we call “extra-cerebral memory”, and is principally the task of the causal mind." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 4, Cerebral and Extra-Cerebral Memory
== Section: Important Teaching ==
“I am just like a tourist”
Ananda Marga philosophy guides us, "Smara nitya anityatám. You should remember always that you have come here for a short span. You won't remain in this world for a long period. You may remain here, say, for ninety or a hundred years, or say for 150 years. Some saints like Traelauṋga Svámii lived here for 350 years. He lived in Varanasi in India and died in this twentieth century. But you are to live under certain limitations – limitations of time, space and person."
"So you should always remember that you have come here for a very short span. It is just like a waiting room of a railway station. You remain there for a short period and when the train comes, you leave the waiting room. This world is just like that waiting room. You are to remain here for a very short span."
Ananda Marga philosophy guides us, "You should always remember this fact – “I have come here for a short span and I won't remain here for a very long period. My home is elsewhere. I am just like a tourist.” You should always remember this fact. And as a universal tourist, you, while leaving for your permanent home, will not require a passport." (1)
Reference
1. 25 May 1979 evening, Rotterdam
== Section 4: Links ==
Niilkantha Divas - 12 Feb
Feb 12 observance: how Baba saved usPostings to Read
Unique way to bless
Special quality of "Baba says"
About anahata & namaskar
Story: relying completely on Baba
