Baba
Two names, one Supreme Entity
Namaskar,
Sometimes people wonder why some of our Ananda Marga books are authored under the name Shrii Prabhat Ranjan Sarkar, whereas other books are signed as Shrii Shrii Anandamurti ji. For years, people have been going back and forth about this, even questioning if these are two personalities or one. Some want to know if both of these names refer to the same Divine Entity Baba. Here are some points related with this issue.
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Shrii Prabhat Ranjan Sarkar & Shrii Shrii Anandamurti ji: one & the same
Look at it this way, Shrii Prabhat Ranjan Sarkar and Shrii Shrii Anandamurti ji certainly refer to one singular Entity.
For example, in the mundane sphere it is just like the situation of my mother. I call her mother; my sons and daughters call her grandmother or grandma; my cousin calls her aunty; and my father calls her Prama. And furthermore when she was working in the office she had her official designation also. Her colleagues were calling her yet a different name. In this manner, a single personality, my mother, has so many names - according to her relationship with a given person. So those names, i.e. mom, Prama, aunty, and grandma etc, do not refer to different personalities. Rather, she is one personality who has multiple names that apply to her various roles in life.
And verily this is the case with most people. According to particular situations they have a given name, yet all along they are the same person and personality.
Multiple names - one person
The following graphic example is moving in this same direction.
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Sadguru Baba says, "I told you that the same man, Ramajiivana, is known as Rama to his father, as Ramu at work - and his children say `Babujii', and his students `Master Sahib'. and when he is moving along the street wearing a topii, the taungavala will say ,`Hey topii! Hey topii! Hey topii! He becomes a topii. But the man is that single man Rama." (1)
So here Baba is confirming the fact that one entity has multiple names. This is the common phenomenon. It is like that with nearly everyone. In different spheres of life, people are referred to in various ways, using different names.
Singular Divine Personality has an infinite number of names
Who does not know that Parama Purus'a has an infinite number of names. He has so many names because He has an infinite number of attributions. Each attribution carries a different name.
Ananda Marga ideology states, "So Paramashiva, the Sadguru and Ta'raka Brahma are beyond the scope of the gun'atrikon'a... O Lord, Thou are the controller of everything, but there is nobody to control You. Your gun'as are beyond the scope of counting. Nobody can count how many gun'as are there." (2)
Here above Baba is calling Lord Shiva three different names: Paramashiva, Sadguru, and Ta'raka Brahma. But He is not referring to three different Entities - rather One.
And about Lord Shiva we know there are so many more names plus others that we do not know. But at least there are two dozen well-known names of Lord Shiva: Pashupati, Nat’araja, Trilocana, Vya'gra'mbara, Painca'nana, Viireshvara, Mahadeva, Vaedyana'tha, Shiva, Maheshvara, Ma'ya'diisha, Niila Kan’t’ha, Ganga'dhara, Gaoriipati, Deveshvara, A'dipita', Mantresha, Maha’koala, Ta'raka Na'tha, Liila'dhara, Shaunkara, Kalabhairava, A’dinatha, A'shutos'a, Vajradhara, Hara, Shambhu, Vibhu'tinatha etc.
https://anandamargauniversal.blogspot.com/
Here the point is that the more qualities and attributions one has, the more names one will be called. Because each name describes a different aspect of that same entity. And in the case of Parama Purusa who has an infinite number of attributions, He has an infinite number of names as well. Parama Purusa has countless gun'as (attributions) and hence so many names. All those names refer to Him, that one singular Parama Purusa.
The seer Padmadanta expressed this same idea
The great seer, poet and bhakta Padmadanta expressed this same idea. When bhaktas approached and asked him to write a poem about the Lord, then the seer Padmadanta replied that since the Lord has an infinite number of gunas (attributions), only Parama Purusa knows all His characteristics and qualities.
Parama Purusa Baba has infinite qualities & infinite names
Baba is the Sadguru: He is one singular Divine Entity that has innumerable names: Baba, Parama Purusa, Taraka Brahma, Purusottoma, Shrii Prabhat Ranjan Sarkar, Mahasambhuti, Shrii Shrii Anandamurti ji, and verily He has an infinite number of names. His countless names describe His infinite qualities. Yet, all those names refer to the same Divine Entity - Parama Purusa Baba.
So the whole idea is that Baba is Parama Purusa. He has an infinite number of names to denote His infinite attributions. These names do not refer to different personalities. Parama Purusa Baba is one Entity with different names.
https://anandamargauniversal.blogspot.com/
Conclusion
Ultimately then, the conclusion is easily reached that Shrii Prabhat Ranjan Sarkar and Shrii Shrii Anandamurti ji are the same. These two names refer to the same Divine Personality.
Namaskar,
in Him,
Arjuna
~ In-depth study ~
Why His books are signed by different names
Some may still wonder why Parama Purusa Baba has used different names for authoring His books.
Here is the reply: Shrii PR Sarkar has been used for most of His books on social philosophy, whereas Shrii Shrii Anandamurti has been used for most of His books on spiritual philosophy. And these two names refer to one Divine Entity.
Interestingly, some discourses like 'The Evolution of Society' appear in both social books like Prout and in spiritual books like Subhasita Samgraha. But who is going to say that two different entities gave that discourse. Absolutely no one. Because Baba is One Personality with multiple names and it is only He who has delivered that discourse.
And here are more of His discourses that were published under both names: 'Ahimsa', 'The Evolution of Society', 'Ananda Marga: A Revolution', 'Are Ghosts Hallucinations?', and so many others. All of these discourses appear in the Prout series or the A Few Problems Solved series which are signed as Shrii PR Sarkar, yet are also published in books like Subhasita Samgraha, A Guide to Human Conduct, and Ananda Marga Philosophy in a Nutshell which are signed by Shrii Shrii Anandamurti ji.
https://anandamargauniversal.blogspot.com/
But again, the same singular Divine Entity wrote those discourses and His names Shrii PR Sarkar and Shrii Shrii Anandamurti ji represent different aspects of His singular magnanimous personality.
"Idea and Ideology" by one Entity not two
Here is another example: All of the below listed discourses from the book "Idea and Ideology" have been published under both names: Shrii Prabhat Ranjain Sarkar and Shrii Shrii Anandamurti ji. Because Idea and Ideology is published under the name Shrii Prabhat Ranjan Sarkar and those discourses also appear in the series Ananda Marga Philosophy in a Nutshell which is authored by Shrii Shrii Anandamurti. But who can think that these are two different entities? Every rational minded person will easily understand that these discourses were given by one and the same Entity.
Here is a listing of those discourses that are published under both names: Shrii Prabhat Ranjain Sarkar and Shrii Shrii Anandamurti ji.
1. Saiṋcara and Práńáh
2. Pratisaiṋcara and Manah
3. Bhútatattva, Tanmátratattva and Indriyatattva
4. Mind, Práńendriya and Vrtti
5. Kośa
6. Átman, Paramátman and Sádhaná
7. Life, Death and Saḿskára
8. The Creation of the Universe
9. Psycho-Spiritual Parallelism
10. The Place of Sadvipras in the Samája Cakra
11. The Cosmic Brotherhood
Naturally, every Ananda Margii clearly knows that all of the above discourses were given by one single Divine Entity.
https://anandamargauniversal.blogspot.com/
Shrii Prabhat Ranjan Sarkar is for non-margiis
Shrii Shrii Anandamurti ji is for margiis
We know that the name Shrii Prabhat Ranjan Sarkar is primarily for non-margiis, and the name Shrii Shrii Anandamurti ji is for Ananda Margiis.
Some are confused
Unfortunately, there are a few Wts who always tell their story propagating that Shrii Shrii Anandamurti ji and Shrii PR Sarkar are two separate entities.
References
1. Ananda Vacanamrtam, Part 3, His Reflections Are Everywhere
2. Ananda Vacanamrtam, Part 3, 'Sadgurum Tvam Namami'
== Section 2: Prabhat Samgiita ==
Churning your heart
Intro to PS: In this following song, the loving Parama Purus'a is communicating directly with the bhakta. In a personal way, He is asking the sadhaka various questions. Here the bhakta is unaware that the Entity for whom they are yearning, i.e. Parama Purusa, is right there in front of him talking. This way Parama Purusa plays His liila’
"Kende kende tava kavarii-bandha khuliá giyáche ká tare..." (Prabhat Samgiita #1104)
Purport:
O' bhakta, for whom have you been longing and crying incessantly, such that the braids in your hair have become loose and undone; now your hair is just falling in an unkempt manner. Who is responsible for causing you so much pain of longing. You can no longer hide the yearnings of your pain-filled eyes through tunes and melodies. Even then you are trying hard to conceal your grief-stricken and broken heart; but by seeing your pain-filled eyes, anyone can understand how sorrowful you are. Indeed, you are so upset that you cannot maintain the proper melody or tune of the song. What is wrong, whose longing has caused so much pain.
O' bhakta, now look, the whole day has passed and it is reaching up towards evening time. The brightness of the day is gone and evening is falling. The sun is going to set. Why are you sitting here by yourself in this isolated place? Tell me, whose memory is churning your heart; why are you so heart-broken. The whole day you have been waiting here alone, involved in contemplation; and now evening has come and still you are here. Who is the cause behind all this, how has this happened, please tell me.
O' bhakta, always remember that the balaka bird flies off to far, far distant places. The flying goose flies far, far away, but again and again it returns back to its own nest. Similarly, if your Beloved Supreme charmer has gone far away, then He too will return again and come to you. So please do not sob. He may be on the way.
O' bhakta, whose love has shaken your whole existence. He will surely return. Rest assured that He will come…
Note: In most Prabhat Samgiita songs, the bhakta is singing or expressing his own thoughts to Parama Purusa. This entire song is different: It is expressed in the voice of Parama Purusa; He is narrating the scene. That is the unique aspect of this song. This way He plays His liila.’
Intro to PS: In this following song, the loving Parama Purus'a is communicating directly with the bhakta. In a personal way, He is asking the sadhaka various questions. Here the bhakta is unaware that the Entity for whom they are yearning, i.e. Parama Purusa, is right there in front of him talking. This way Parama Purusa plays His liila’
"Kende kende tava kavarii-bandha khuliá giyáche ká tare..." (Prabhat Samgiita #1104)
Purport:
O' bhakta, for whom have you been longing and crying incessantly, such that the braids in your hair have become loose and undone; now your hair is just falling in an unkempt manner. Who is responsible for causing you so much pain of longing. You can no longer hide the yearnings of your pain-filled eyes through tunes and melodies. Even then you are trying hard to conceal your grief-stricken and broken heart; but by seeing your pain-filled eyes, anyone can understand how sorrowful you are. Indeed, you are so upset that you cannot maintain the proper melody or tune of the song. What is wrong, whose longing has caused so much pain.
O' bhakta, now look, the whole day has passed and it is reaching up towards evening time. The brightness of the day is gone and evening is falling. The sun is going to set. Why are you sitting here by yourself in this isolated place? Tell me, whose memory is churning your heart; why are you so heart-broken. The whole day you have been waiting here alone, involved in contemplation; and now evening has come and still you are here. Who is the cause behind all this, how has this happened, please tell me.
O' bhakta, always remember that the balaka bird flies off to far, far distant places. The flying goose flies far, far away, but again and again it returns back to its own nest. Similarly, if your Beloved Supreme charmer has gone far away, then He too will return again and come to you. So please do not sob. He may be on the way.
O' bhakta, whose love has shaken your whole existence. He will surely return. Rest assured that He will come…
Note: In most Prabhat Samgiita songs, the bhakta is singing or expressing his own thoughts to Parama Purusa. This entire song is different: It is expressed in the voice of Parama Purusa; He is narrating the scene. That is the unique aspect of this song. This way He plays His liila.’
== Section: Important Teaching ==
Ananda Marga ideology states, "Question: What is pratyáhára?"
"Answer: Pratyáhára is derived: prati – á – hr + ghaiṋ. The word áhára literally means “assimilating” or “taking something within”. As a yogic practice, pratyáhára means “withdrawal of the mind from external objectivity and goading the withdrawn mind toward Parama Puruśa”. (1)
Ananda Marga ideology states, "You must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object." (2)
Note: In astaunga yoga, there are 8 limbs - one of which is pratyahara. We practice that as Guru puja, and that is part of our regular sadhana routine. Guru puja is very important. After sadhana, one should always do Guru puja, and Guru puja can also be done on its own. After all, it is a lesson. By this way, one's attachment for mundane things slowly fades away. It is a perfect science. If, after practicing Guru puja, one is unable to get rid of their worldly attachments and / or a particular mental weakness, then best is to consult an acarya. In the Acarya Diary, Baba has given a detailed science and method for practicing Guru puja. One should learn how to do this from any acarya, one on one.
Reference
1. Yoga Psychology, Questions and Answers on Meditation, Question #10
2. Subhasita Samgraha - 3, Vibration, Form and Colour
== Section ==
তা না হ’লে, পারৰে সৰাই
“এই বারাণসী বা কাশী এখানে প্রতিষ্ঠিত হয়ে গেলে মনকে খুৰ দ্রুত উপরে তুলে ফেলতে হয় | এবং তন্ত্র সাধনা, কপাল সাধনা যা তোমাদের কেউ কেউ শিখেছ, এর ফলে মনে সেই দ্রুতি আসে, বেগ আসে | তখন এই যে বারাণসী তত্ত্ব এতে প্রতিষ্ঠিত হতে একটু সুবিধা হয় | তা না হ’লে, পারৰে সৰাই | কেন পারৰে না ? যে মানুষের শরীর পেয়েছে, সেই পারৰে | “ (1)
Unfortunately, the below English translation from the Electronic Edition of Baba's books (2009) is not up to the mark. It does not accurately portray Guru's original teaching given in Bengali featured above.
“To establish the mind on this point of Váráńasii or káshi, one has to quickly elevate the mind. Those who have learnt the technique of Tantra sádhaná or kápálika sádhaná, know what joy can be derived from this. It helps to establish the practitioner in the cult of Váráńasii. Those who have not yet mastered it, will one day be established in the cult of Váráńasii. Why not? Those who have acquired a human structure will surely be established in Váráńasii.]” (1)
References
1. Ananda Vacanamrtam - 7, Where Is Varanasi
हे मेरे परम प्रिय बाबा! यदि तुम मुझे सचमुच प्यार करते हो तो कृपा कर इस दीन की कुटिया में आओ ।
पीएस 2619 भालो वासो जदि ताबे ऐशो ...
हे मेरे परम प्रिय बाबा! यदि तुम मुझे सचमुच प्यार करते हो तो कृपा कर इस दीन की कुटिया में आओ । तुमको मैं अपने प्रेम गीत सुनाना चाहता हॅूं अपने हृदय की गहराई से; इसीलिये मैंने अपनी हृदयवीणा में अनेक स्वर और तानों का खूब अभ्यास कर रखा है।
बाबा!! मेरे पास किसी भी प्रकार का ज्ञान बुद्धि, सद्गुण या नाम ,यश कुछ भी नहीं है, केवल एक ही चीज है वह है अपने मन में तुमसे प्यार। मेरा पूरा हृदय तुम्हारे प्यार से भर गया है और तुम्हारी कृपा से उसे तुमको सौंपकर मैं तुम्हें संतुष्ठ कर दूंगा।
बाबा! मेरी कोई प्रतिष्ठा या सम्मान नहीं है, और न ही मेरे पास वह अभिमान है कि तुम्हारे न आने से मैं आहत होऊं। बाबा! मैं तो उसी से कृतकृत्य हॅूं जो चीजें तुमने मुझे कृपा पूर्वक दी हैं, अब तो केवल तुम अपनी अहेतुकी कृपा की वर्षा कर दो और आओ ।
बाबा! यदि सचमुच प्यार करते हो तो मेरे हृदय में और निकट आ जाओ। तुम्हारे लिये मैंने अपना मन गुरुचक्र में सजाकर तैयार कर रखा है कृपया निकट आकर कृतार्थ कीजिये।
Note: If you would like the audio file of the above Prabhat Samgiita kindly write us.
“এই বারাণসী বা কাশী এখানে প্রতিষ্ঠিত হয়ে গেলে মনকে খুৰ দ্রুত উপরে তুলে ফেলতে হয় | এবং তন্ত্র সাধনা, কপাল সাধনা যা তোমাদের কেউ কেউ শিখেছ, এর ফলে মনে সেই দ্রুতি আসে, বেগ আসে | তখন এই যে বারাণসী তত্ত্ব এতে প্রতিষ্ঠিত হতে একটু সুবিধা হয় | তা না হ’লে, পারৰে সৰাই | কেন পারৰে না ? যে মানুষের শরীর পেয়েছে, সেই পারৰে | “ (1)
Unfortunately, the below English translation from the Electronic Edition of Baba's books (2009) is not up to the mark. It does not accurately portray Guru's original teaching given in Bengali featured above.
“To establish the mind on this point of Váráńasii or káshi, one has to quickly elevate the mind. Those who have learnt the technique of Tantra sádhaná or kápálika sádhaná, know what joy can be derived from this. It helps to establish the practitioner in the cult of Váráńasii. Those who have not yet mastered it, will one day be established in the cult of Váráńasii. Why not? Those who have acquired a human structure will surely be established in Váráńasii.]” (1)
References
1. Ananda Vacanamrtam - 7, Where Is Varanasi
== Section ==
हे मेरे परम प्रिय बाबा! यदि तुम मुझे सचमुच प्यार करते हो तो कृपा कर इस दीन की कुटिया में आओ ।
पीएस 2619 भालो वासो जदि ताबे ऐशो ...
हे मेरे परम प्रिय बाबा! यदि तुम मुझे सचमुच प्यार करते हो तो कृपा कर इस दीन की कुटिया में आओ । तुमको मैं अपने प्रेम गीत सुनाना चाहता हॅूं अपने हृदय की गहराई से; इसीलिये मैंने अपनी हृदयवीणा में अनेक स्वर और तानों का खूब अभ्यास कर रखा है।
बाबा!! मेरे पास किसी भी प्रकार का ज्ञान बुद्धि, सद्गुण या नाम ,यश कुछ भी नहीं है, केवल एक ही चीज है वह है अपने मन में तुमसे प्यार। मेरा पूरा हृदय तुम्हारे प्यार से भर गया है और तुम्हारी कृपा से उसे तुमको सौंपकर मैं तुम्हें संतुष्ठ कर दूंगा।
बाबा! मेरी कोई प्रतिष्ठा या सम्मान नहीं है, और न ही मेरे पास वह अभिमान है कि तुम्हारे न आने से मैं आहत होऊं। बाबा! मैं तो उसी से कृतकृत्य हॅूं जो चीजें तुमने मुझे कृपा पूर्वक दी हैं, अब तो केवल तुम अपनी अहेतुकी कृपा की वर्षा कर दो और आओ ।
बाबा! यदि सचमुच प्यार करते हो तो मेरे हृदय में और निकट आ जाओ। तुम्हारे लिये मैंने अपना मन गुरुचक्र में सजाकर तैयार कर रखा है कृपया निकट आकर कृतार्थ कीजिये।
Note: If you would like the audio file of the above Prabhat Samgiita kindly write us.
== Section 3: Links ==
