Ananda Marga Universal Forum: Why similes are needed + 5 more

Tuesday, March 25, 2025

Why similes are needed + 5 more

Baba

Why similes are needed

Namaskar,

Parama Purusa cannot be compared with anyone or anything. He is anupam and nirupama – beyond comparison. So, in that sense, similes cannot be made. But that is all in the eyes of philosophy.

Bhaktas on the path of spirituality have their own feeling; their heart is not satisfied by that type of logic. Such bhaktas want to glorify Parama Purusa and say something about His greatness and love. And Baba approves of this approach.
https://anandamargauniversal.blogspot.com/

Simile: glory & grandeur of Parama Purusa

Prabhat Samgiita is full of similes. Nearly each and every stanza of every Prabhat Samgiita composition contains some kind of simile or comparison. Some songs compare Parama Purusa’s power with thunder and lightning, and other songs relate His divine radiance with a fountain of effulgence or the luminescence of the stars etc. There are countless cases in Prabhat Samgiita where worldly metaphors are used to describe the ways and characteristics of Parama Purusa.

While on philosophical grounds, one may say He cannot be compared as He is beyond all comparison etc, but from a more personal perspective based in bhakti, a different angle is needed. In thousands of discourses, Sadguru Baba has guided His bhaktas to use all kinds of similes. Ananda Marga philosophy is itself a description of the sorts of the glory and grandeur of Parama Purusa.

From all this, we may conclude that by His own example Baba has guided His bhaktas to use similes. So we should understand our nuanced position that on the one side He is beyond words, and, on the other side, all kinds of feelings can be shared about His glory and beauty through various similes.
https://anandamargauniversal.blogspot.com/

Similes & AM pracara

As Ananda Margiis, we should employ the use of similes because our duty is to propagate the greatness of Parama Purusa. And human beings live in a material, changing world. They know about their physical environment, but they do not know about Parama Purusa. So to say something about Him and to link with Him, one must proceed from the known to the unknown, from what is familiar to what is beyond one’s understanding. Using this technique of similes and worldly comparisons, we can teach and goad others unto the path of AM spirituality.

Conclusion

Remember also that our bhajans and kiirtan aim to say something about the Supreme Entity so one may link up with Him. Similes bridge the gap between the material world and Parama Purusa. This helps people cultivate a relation with Him. For all these reasons and more, similes have their rightful place and use. So we should accept the use of similes, and, at the same time, realise their inherent limitations.
https://anandamargauniversal.blogspot.com/

In Him,
Prakash

* * *

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 ==

Dancing to Your divine tune

“Rájá tumi maner rájá, vishva tomár adhiine…” (Prabhat Samgiita #3879)

Purport:

O’ Lord, You are the king of my mind. You are the dearest of my heart. This whole universe is under Your control; this entire cosmos manifests according to Your wish. From the nebulae to the atoms, electrons, and protons, all are controlled by You. There is nothing that exists beyond the purview of Your liila.

O’ Parama Purusa, at Your order, flowers bloom. At Your hint, meteors flash across the sky. The high peaks of the mountains lay unto Your feet. At Your order, the wind whistles, howls, and blows. The entire natural world dances to Your divine tune.

Baba, You are the most venerable One of all. All are dear to You. You shower Your compassion and mercy on each and every being. So please accept this simple request of mine. O’ Parama Purusa Baba, kindly grant me eternal shelter at Your lotus feet…

== Section 3: Important Teaching ==

False history of indigenous population

Namaskar,

Ananda Marga philosophy states, “In the Vedic era, the Aryans used to steal food grains and animals from the non-Aryans to perform their sacrifices and rituals (yajinas). In retaliation, groups of non-Aryans used to attack the Aryans to recover their possessions while they were performing their rituals. These attacks were grossly distorted in the Vedas, which gives the impression that the Aryans were good while the non-Aryans were evil. In fact, the non-Aryans were forced to attack the Aryans to recover their food to ensure their survival. Did the non-Aryans do anything bad? No, they did the right thing." (1)

In India, even today, the common public has been indoctrinated into the dogma that evil asuras were destroying the religious rituals and yajinas of Aryans. They think that asuras are some type of nasty creatures that have very long teeth, dangerous claws like lions, horns on their head, and a very terrible face. That is how it is propagated in Indian mythology.

So Baba's above teaching is eye-opening. The truth about the Aryans and non-Aryans (i.e. the indigenous people of India) is a previously unknown aspect of history. No one was aware about this. Genealogy studies have since come to know that the so-called highest caste of Indians came from central Asia. When those Aryans entered into India they treated the indigenous population as demons and created all kinds of stories and myths about them. So many false things were propagated.

Looting the food for their rituals (yajinas)

Verily those Aryans created an entire mythology about such so-called asuras. The Aryans claimed that demons were coming and ruining their ritualistic offerings and sacrifices of food and animals etc. But now the truth has been revealed. Those war-like Aryans were looting the food of the native population and throwing that food in their sacrificial fires. In turn, the indigenous people were protesting and fighting back.

So actually, the so-called asuras were none other than the indigenous people of India. They were the original inhabitants of India, living here prior to the invasion of the aryans. Still nowadays, however, they are condemned as so-called, low-caste creatures, by so-called upper-caste people. These asuras are treated unjustly and known as harijans which are regarded by upper caste people as despicable and low. But actually, these are the indigenous people of India.

Conclusion

It is very important to accurately depict history and keep records that properly portray what transpired. Bad people always try to distort history and befool the future generations. But the truth invariably comes to the surface.

in Him,
Bhaktideva

References
1. Prout in Nutshell - 16, Religious Dogma – Excerpt B

== Section: Important Teaching ==

How to avoid disease

~ From Caryacarya - 3, General Health Rules ~

(1) Body and clothing must be kept neat and clean.
(2) After urinating use water or cleanse yourself by some other means.
(3) Pay attention to the regular clearing of the bowels.
(4) Do not sleep on a soft bed.
(5) When taking a bath, all parts of the body, in particular the armpits and groin, should be cleaned properly. Soap, oil, and comb should be used every day. The body hair should never be cut, especially in the armpit and pubic region.
(6) Before morning and evening sádhaná, either do vyápaka shaoca or take full bath.
(7) Before and after meals, and before sleep, do vyápaka shaoca with cold water. If it is very cold, use lukewarm water.
(8) Drink a sufficient quantity of water every day, but do not drink too much at any one time.
(9) Sleeping during the day and staying awake at night are to be avoided.
(10) All intoxicants are támasika and are to be discarded like poison.

~ From Caryacarya - 3, General Health Rules ~

== Section: Important Teaching ==

Prehistory era: status of women

Ananda Marga philosophy states, “The status of women in prehistoric human society was the same as that of independent females of any living species. The women, just like the men, spent their days in the lap of nature singing, dancing, laughing and playing. These conditions continued throughout the period when there was no human society as such and continued into the matriarchal age. But when the patriarchal social system came into being, the rights of women began gradually to be curtailed.” (1)

History bears testimony that decades ago - around the globe - females did not have any rights. They were subservient to males in all respects. Females were viewed as not having the same potentialities of men - as if they were far inferior. Because of this repression and suppression, their service to society was also limited in scope. In many regions, females have since gained freedom, and people now recognise that females are not less in any way. They are comparable to men in all types of fields. Earlier they were subservient and their potential was suppressed. The key point is that freedom is important.

So when working with others one must not suppress them, otherwise society will not benefit from their full potential. It is equally true in unit families as in the larger society.

Reference
1. Shabda Cayanika - 9, From Matriarchy to Patriarchy – Excerpt A

== Section: Important Teaching ==

Those prohibited from marrying

Ananda Marga philosophy states, “Marriage is slightly different from other natural functions in life, such as eating, sleeping, etc. Marriage is not so essential for life as are food and sleep. The need for marriage differs with individuals. That is why in the opinion of Ananda Marga every individual has complete freedom in matters of marriage. For example, marriage of those persons who suffer from some physical or mental disease, or who are not financially well off, or whose present circumstances are not favourable for marriage (i.e., where marriage can cause unhappiness), is not desirable. Those who are constantly engaged in the fulfilment of an ideal, or those who have to spend the greater part of their day in earning their livelihood or some mental occupations, should not marry, because they will not find it possible to fulfil their family commitments properly. The marriages of such people are harmful to the society in many cases. Although marriage is not desirable for those who are suffering from some disease or whose circumstances are not favourable to getting married, there remains a possibility of their indulging in vices stealthily if they are not married. To avoid this, they should work for the attainment of some high ideals or do rigorous spiritual practices. The psychological degeneration which is inherent in the suppression of psychic tendencies can be avoided only by an effort to fulfil a lofty ideal.” (1)

Note: Remember one should know and propagate that under the certain circumstances marriage is harmful. According to Ananda Marga philosophy, marriage is undesirable for the following types of people:

(a) Those who suffer from a physical or mental disease: In the society there are so many children born disabled with genetic diseases and birth defects. This can be significantly reduced if the parents are healthy.

(b) Those not financially well off: If a person lacks the financial means to raise a child and provide for them then they should not reproduce. In many financially impoverished countries, children are forced to work as servants or kids have to beg by the roadside. That is disgraceful. Those who cannot feed their children should not marry.

(c) Circumstances are not favourable for marriage: If marriage will lead to unhappiness then those persons should not marry. For instance, those working at their job for 18 - 22 hours a day cannot attend to the children. So they should not marry otherwise their children will suffer. Those kids willl not be mentally or emotionally developed. In result they will be destructive to the society. Those types of children commit heinous acts like mass shooting, or thye feel alienated and resort to drugs etc.

(d) Those constantly engaged in the fulfilment of an ideal: Wts, lfts, even dedicated margiis who want to devote 24hrs time for the welfare of society should not marry. They will always be engaged in serving the society and their unit family would get neglected.

(e) Greater part of their day in earning their livelihood or some mental occupations: Researchers, writers, artists, scientists, and those who are intellectually and spiritually committed to a high degree in a given endeavour should not marry because they do not have space in their mind for anything else.

Reference
1. A Guide to Human Conduct, Ahimsa

== Section: Important Teaching ==

How all languages of the world are exactly
the same up to first four stages

In His below teaching, Sadguru guides us that there is no sense in quarreling over the point of language - i.e. which is superior or which is inferior etc. All languages have the same inherent value, and there are six stages of vocalization. That means to produce any sound or speak, there are six levels that are related with various cakras and glands. All the languages of the world are exactly the same through the first four stages.

For instance, if you are thirsty and thinking of a glass of water, then the the initial urge to express this idea of wanting a glass of water emerges in seed form in the muladhara cakra. Second, the visualization of that image - i.e. a glass of water - comes in form at the svadisthana cakra. Third, the vital energy for that expression of wanting a glass of water is aroused in the manipura cakra. Fourth, the force needed for making that vocal expression occurs at the anahata cakra. Thus up through these first four stages, all languages are the same - it is the same process for each and every language.

That means whether one is speaking Chinese, German, Swahilii, or Tamil, if one wishes to ask for a glass of water, the process and vibration is exactly the same through these first four stages. Each speaker - regardless of their language base - must conceptualize the idea, visualise their thought, have the vital energy for that expression, and cultivate the force to speak etc. This is the same for all, regardless of their language base.

Only at the fifth stage - at the vishuddha cakra - when the the sound vibration is first created in the larynx (vocal cords) do the various languages begin to differ. At that point some say water, some say panii, some say niiram, some say wasser, some say agua etc. And then finally, one speaks “I would like a glass of water” - with the help of the tongue and uvula in the sixth stage. So it is only in these last two stages, related with the actual production of sound, that the various languages differ from one another.

Thus the differences between one language and the next are quite superficial. The human desire and urge are the same throughout. It is akin to how from a medical perspective, all humans have the same set of organs that work in the same manner, yet on the outside one’s skin colour may vary. So that difference in skin tone is very superficial, as internally all human beings function medically in the same manner. Same is the case with various language groups - the inner workings of all these languages are the same.

Hence there is no sense in quarreling over the point of language - whether it be which is superior or which is inferior. Deep within, all languages are the same; there is an inner bond that unites all the languages. Just as all human beings are essentially one - originating from the same Cosmic source.

Baba's unique teaching about vocalization

Ananda Marga philosophy states, "The first stage of linguistic expression, that is, language in its potential form or seed form, lies dormant in the múládhára cakra, and it leads through successively clearer stages of manifestation to full-fledged linguistic expression. This primordial phase of linguistic expression is called paráshakti, the primordial phase of vocalization..."

"Here we are concerned with the ways of expression of language. All the potentialities of vocal expression lie dormant in the form of paráshakti at the múládhára cakra. Paráshakti is raised step by step and finally leads to the vocal expression of language."

"If vocalization remains dormant in seed form at the múládhára, it is neither audible nor perceivable in the practical world. The latent paráshakti has got to be awakened. Human beings visualize whatever they want to communicate, sometimes only for a fraction of a second, consciously or unconsciously. If they are already aware of the name and form of the visualized object, they can progress further in the process of expression, otherwise that name or form will continue to remain in the abstract world. This stage, in which one can mentally visualize what one is going to communicate, is the second stage in the process of vocalization. Its controlling point is the svádhiśt́hána cakra. The energy which causes the visualization is called pashyanti. Pashyanti is derived from the root verb drsh plus shatr, and means “that which is seeing”."

"This seeing is of two things: that which is original in the abstract world (its image is mostly indistinct) and that which is of a recurring nature in the abstract world, in other words, that which is reproduced from memory. Anubhútaviśayásampromaśah smrti. “After perceiving an object in the external world with the help of the eyes or any other external indriya, one often thinks about it.” The energy which helps one to visualize that thought is pashyanti shakti. This is the second stage of vocalization. Of course just to visualize the perceived object (with the help of pashyanti shakti) is not enough; other people cannot see your mental images or mental words, because those things belong to the psychic world. Linguistic expression pertains to the mundane world. Words are transmitted in the outer world through the medium of air or electro-magnetic waves, or some such medium. Mental images can be projected in the external world with the help of vital energy, but this sort of psychic projection is beyond the capacity of pashyanti shakti."

"Ideas in the psychic world gain momentum with the addition of vital energy. This process of coordination must be consolidated step by step before ideas can be expressed through words in the external world. The human body’s energy, or indrashakti, or luminous factor, is located in the mańipura cakra. The mańipura cakra maintains the body’s physical balance. When pashyanti shakti comes to the mańipura cakra and there receives the assistance of vital energy, it becomes madhyamá shakti. The controlling point of madhyamá shakti is the mańipura cakra or navel area.

"To externalize an idea one has to apply physical energy (philosophically, this energy is called indra). We can call this stage the first expression of the sound tanmátra. Although this sound tanmátra is not audible to the external ear because it has not yet been vocalized, it does have internal sound."

"The transformation of madhyamá shakti into the form of speech takes place at a point between the mańipura and vishuddha cakras. This is a state of calamánatá [mobility]. The force which functions between the mańipura and vishuddha cakras, trying to give vocal expression to mental ideas, is called dyotamáná."

"Dyotamáná shakti is expressed as a relentless effort to transform idea into language. If, however, in this process of transformation, the mind is affected by fear or by any other instinct, there will be only a partial or incoherent vocal expression."

In the dyotamáná stage, if the idea is not metamorphosed into a corresponding picture, or if there is any defect in the area between the mańipura and vishuddha cakras, or if there is no proper command over language, then vocal expression is bound to be affected. In such cases people are unable to give linguistic expression to things that they know. They say, “The ideas in my mind but I just can’t find the words to express it.”

"The dyotamáná stage exists in collective life, also. Ever since the dawn of human civilization, human beings have been searching for ways to fulfil their various desires: the desire to fly, the desire to move fast over land, the desire to reach the distant planets, the desire to cross the oceans. Sometimes they have succeeded, sometimes they have failed. But even after failure, they have not given up the struggle, but have persisted with renewed vigour. We are still waiting for that glorious day to arrive when we will be able to give a full and rich expression to the vast world of human thought. Today, however, we can only express a small fraction of the vast world of ideas."

"The vocal cord lies in the area of the vishuddha cakra. It is the organ responsible for transforming abstract idea into vocal expression. The energy which helps in this task is vaekharii shakti. Vaekharii shakti is the energy which causes ideas to take the form of language. It is the fifth stage in the process of vocal expression. When someone talks too much, this is the uncontrolled expression of vaekharii shakti. Some pandits, in order to prove their intellectual might through intellectual extravaganza, indulge in such unnecessary vocalization. It has been said..."

"Neither individual life nor collective life is benefited from such useless talk. Pandits may receive temporary applause but they ultimately gain nothing but a big zero."

"Even after an idea gets metamorphosed into language, if there is the slightest defect in the uvula, vocal expression will be disturbed. (The Sanskrit equivalents of “uvula” are lambiká, galashuńd́iká, and áljihvá.) Even if one articulates properly, one will not be able to speak correctly if there is any defect in the uvula."

"The energy through which the exact language is conveyed to the human ears is called shrutigocará. This is the last stage in the process of vocalization. The sound ae is the acoustic root of the six stages of vocalization: pará, pashyanti, madhyamá, dyotamáná, vaekharii, and shrutigocará." (1)

Reference
1. Ananda Marga Philosophy in a Nutshell - 8, The Acoustic Roots of the Indo-Aryan Alphabet

== Section: Important Teaching ==

Test: who is a dharmika and who not

Ananda Marga ideology guides, "The greatest quality of a person at a meeting or debate is the capacity to convince others. The highest quality in the battlefield is 'yudhi vikramam', or valor in the battle. While in danger, one's great quality is patience." (1)

When in danger, some become paranoid and some remain patient. Depending upon their reaction, they reveal their weakness or their greatness. If when danger arrives one becomes paranoid or loses their wits, they cannot do anything - they cannot solve the problem. Rather they become a liability. Then they are not a dharmika as they are missing even the first point of dharma - i.e. dhrti (patience).

In contrast, if when in grave danger one's rational brain is still functioning then that person is a dharmika.

Here it does not mean if someone else's house burns down and you keep calm, then you are a dharmika. That is not the idea. Rather, the point is to keep your rational mind functioning when your own house is burning down. If you can manage to keep your own mind balanced in a dangerous situation, you can resolve that issue in the best way according to circumstances.

Reference
1. Ananda Vacanamrtam - 4

== Section 4: Links ==

Postings to Read