प्रजातन्त्र का मखौल + तुम किसके लिये यह माला बना रहे हो?

Baba

~ This email contains material only for Hindi readers ~

This email contains two sections:
1. PS #3234: तुम किसके लिये यह माला बना रहे हो?
2. Article: प्रजातन्त्र का मखौल


प्रजातन्त्र का मखौल + तुम किसके लिये यह माला बना रहे हो?

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हे भक्त! तुम किसके लिये यह माला बना रहे हो?

प्रभात संगीत 3234 कार तारे तुमि माला गाँन्थियाछो, कार पथ पाने चेये आछो…

परिचय- इस गीत में परमपुरुष, सूक्ष्मता पूर्वक भक्त के सामने छद्म रूपमें आकर उससे पूंछते हुए, अपनी लीला कर रहे हैं। इस प्रकार यह गीत परमपुरुष और भक्त के बीच का अनोखा संवाद है जिसमें भक्त के सामने उन्होंने अपनी पहचान छिपा रखी है।

भावार्थ

हे भक्त! तुम किसके लिये यह माला बना रहे हो? तुम किसके लिये अपलक दृष्टि से प्रतीक्षा कर रहे हो। वह तुम्हारा सबसे प्यारा कौन है जो दूर रहकर तुमको इतना रुला रहा है, फिर भी वह तुम्हें सबसे प्यारा है! वह कौन है? वह कौन है जिसको तुम इतना प्यार करते हो कि भूल ही नहीं  सकते? वह सत्ता कौन है जिसके लिये तुम हमेशा  व्याकुल रहते हो और हृदय से ललचा रहे हो?

हे भक्त! वह तुम्हारा प्रेमी कौन है जिसके लिये तुमने दिव्य अमृत, हृदय में एकत्रित कर रखा है और अपना विस्तर सुगंधित फूलों से सजा रखा हैं? वह दिव्य कौन है जो तुम्हारा सबसे प्यारा है।
 वह कौन है जिसके न आने से हृदय में हुए अकथनीय कष्टों को भूलने का प्रयत्न कर रहे हो । और उसके ध्यान में अपने चित्त में चमेली की सुगंध लिये बैठे हो?

हे भक्त!  किसके प्रेम ने तुम्हारे मन को सार्वभौमिक बना दिया है, जिस के कारण तुम अनुभव करने लगे हो कि विश्व के सभी तुम्हारे हैं । कोई भी बाहर का नहीं और न ही कोई दूर है। हृदय में तुम अनुभव करते हो कि सभी मेरे निकट के संबंधी हैं, तुमने अपने हृदय के सभी दरवाजे और खिड़कियाॅं अपने प्रेम को उड़ेलने के लिये और सम्पूर्ण मानवता की सेवा के लिये खोल रखे है।

 हे भक्त! तुम किसके लिये माला बना रहे हो? साधना और ध्यान करते हुए तुम किसकी प्रतीक्षा कर रहे हो तुम्हारा प्रेमी कौन है?

टिप्पणी-

1. चमेली की सुगंध. बाबा ने इस का यहाॅं उदाहरण दिया है यह सुगंध साधना से संबंधित है। प्रारंभ में भक्त को प्रभु से मिलने की बहुत तीब्र इच्छा होती है जो साधना करने पर समाप्त हो जाती है, और उनकी कृपा से इस प्रकार की सुगंध की अनुभूति होती है, और भक्त आध्यात्मिक रूपसे मदहोश  हो जाता है। जब साधक की साधना अच्छी तरह होते हुए  चरम पर पहुंचने लगती है, तो अनाहत, विशुद्ध और आज्ञा चक्रों से सूक्ष्म ग्रन्थिरस निकलते हैं । जिनकी इस प्रकार की सुगंध होती है जो साधक के मन को शांति  और तृप्ति देती है। इसे साधक ही नहीं अन्य समीपस्थ लोग भी अनुभव करते हैं , यह परमपुरुष की समीपता के प्रभाव से होती है।

इस अवस्था का अन्य विवरण- 1.जो लोग बहुत अधिक साधना और कीर्तन करते हैं, उनके शरीर से इस प्रकार की सुगंध निकलती है जो अनाहत, विशुद्ध और आज्ञा चक्रों से निकलने वाले हारमोन्स के कारण होती है, वह विल्कुल चमेली या बेला या जुही की तरह तो नहीं होती पर उससे मिलती जुलती होती है।। इसका अर्थ यह नहीं है कि यह सुगंध निकलना किसी की साधना के स्तर को मापने का साधन है । जब कोई विलकुल एकाॅंत में बैठ कर परमपुरुष के होने का अनुभव करने का प्रयत्न करता है तो उसे हल्की सी सुगंध का अनुभव होता ह। यह कुछ नहीं वल्कि नाक की नोक पर जमे हुए कुछ सुगंध छोड़नेवाले कार्वनिक पदार्थों की गंध होती है। यद्यपि यह पूर्णतः जैवज्ञानिक है पर इसे भगवद्कृपा के अलावा क्या कहा जा सकता है।

2. गंध तन्मात्राओं यथा, शब्द, स्पर्श , रूप, रस, गंध के द्वारा साधक यह सुगंध अनुभव करता है। जब साधना अच्छी तरह होती है तो मन के स्थिर होने पर प्राथमिक स्तर पर मधुर  सुगंध अनुभव होती है।  कभी यह सुगंध कमल के फूल की तरह और कभी अज्ञात फूल की तरह अनुभव में आती है। गंध तन्मात्रा सबसे स्थूल तन्मात्र  मानी जाती है जो परमपुरुष के चक्र-नाभि से निकलती है। परमपुरुष का यह सौदर्य बोध कहा जा सकता है जिस पर अनेक काव्य लिखे जा चुके हैं, यह भौतिक जगत के अनुभव से ऊपर है।।

- Trans: Dr. T.R.S.

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

== Section 2 ==

Shortcomings of ayurveda and allopathy

Baba

This email contains two sections:
1. End Quote:  Shortcomings of ayurveda and allopathy
2. Links


Shortcomings of ayurveda and allopathy

Namaskar,

"There was a time when diagnosing illnesses and prescribing medicines were not very difficult because diagnoses were based on three constituents of the body – air, bile and phlegm – with blood as a fourth constituent. But increased physical and glandular complexity has led to a corresponding increase in the number and complexity of diseases. So to what extent can this method of diagnosis be useful to a doctor? Is it not simply guesswork to prescribe medicines for a particular disease when the medicine is prescribed for the disease but the disease is diagnosed according to the bodily constituents?" (1)

Thousands of years ago when ayurveda was founded the human body was not as complex as it is today. So the system to diagnose disease was based merely on four properties: air, bile, phlegm, and blood.

Now, however, due to the increasing complexity of the human body things have changed. Ayurveda is no longer as useful as it once was. So one should not depend fully on ayurveda as it cannot cure everything.

Ananda Marga advocates the practice of having all pathys under one roof because no pathy can cure everything. For example, allopathic medicines do not kill diseases, rather those medicines are taken lifelong. Whereas another pathy may offer a medicine that actually cures the disease. In that case, that other pathy should be used. Yet, allopathy may be very useful for diagnosing a patient and performing certain surgical procedures etc.


Allopathic medicines do not kill diseases

“Disease is caused by negative microvita. When people take allopathic medicine to cure a disease, the medicine disturbs the ecological balance of the body because more negative microvita get concentrated at the point of the disease. Allopathic medicines do not kill diseases – diseases die by their own natural death. Although the medicine may check the disease, the increased concentration of negative microvita can overcome the effect of the medicine. In fact, the increased concentration of negative microvita caused by allopathic medicines creates many new types of diseases, and due to this, two or three new diseases are presently being created every decade.” (2)

Ultimately, when a patient is admitted to a hospital then teams of doctors will decide which pathy is best for treating the patient. Each pathy has its own specialty. For more about this read the subsection - “Methods of medical treatment” - in the chapter “Various Occupations."

in Him,
Arjuna

References
1. Human Society - 1, Various Occupations
2. MVNS, Some Guidelines for Commencing Microvita Research

== Section 2 ==

Links

http://anandamarganewsbulletin.blogspot.com/2015/04/story-coward-in-trying-to-appease-all.html

http://anandamarganewsbulletin.blogspot.com/2015/04/avaricious-monks-of-ananda-marga.html

Story: avidya tantrika + 3 more

Baba

This email contains four sections:
1. PS #3544:  हे प्रभु ! तुम मेरे निकट हो,  फिर भी मैं तुमको कितना कम जान पाया हॅूं
2. End Quote: Story: avidya tantrika
3. Comment: Re: Krpananda ji Is Misguiding Females Why?
4. Links

Story: avidya tantrika

The following is the full account from Shabda Cayanika of the depraved sadhaka Khagen who fell prey to the allurement of avidya tantra and occult powers. Here below Baba is narrating the story.

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I kept on going and going and going. The palásh forest was not as close as I thought it had been from a distance. After walking for a while, I came to a halt at one spot. To my left was a somewhat deep ditch where a dog had fallen in. He was still barking faintly in between pauses. I realized that this middle-aged creature had come to the last limits of his short life.

What an awful thing! Who could have done such a cruel deed? The dog showed no sign of any injury, that is, he hadn’t been attacked by any animal. If a tiger had attacked it would have seized him or her by the throat or the neck. That is the way that felines attack, from the tigers of the Sundarban jungle to the domesticated housecat. Even a common cat catches rats and mice in that way. A wolf would have attacked the stomach or the back which is how canines attack, from the lion to the fox. When kakt́esiyás creatures attack, however, they attack from the tail end. Their nature is to attack other animals from behind and swing and shake them about.

The dog appeared completely uninjured. From looking at him, it appeared as if some unnatural means had been used to arrest his blood circulation and bring him seemingly to the point of death. Almost as if someone was rapidly squeezing the last drop of its life’s essence. After a few minutes navel-breathing began. His dog-life did not have long to go. There was no water nearby. If it had been rainy season then some water could have been found in puddles and holes, but it was now the end of the cold season and water was getting scarce. There was none to be found anywhere. Alas, I thought, if I could just put a few drops of water in his mouth, his throat would not be dry during his last moments.

The dog looked at me with sorrowful eyes. Suddenly my eyes fell on a hillock directly across from the ditch, what we call d́uḿri in Rarhi Bengali. In Rarhi Bengali we call a large mountain páháŕ, a smaller, medium-sized mountain páháŕii, a smaller hill d́uḿri, still smaller t́ilá, and even smaller d́hibi. When I looked closely, I could see a motionless, imposing naked human figure.

I started moving slowly in his direction. After I had gone a little ways I noticed that he was sitting absorbed in meditation in the siddhásana posture, completely motionless. He seemed to be an extension of the hill itself. The only difference between the two was that the hill was reddish yellow and the human figure was bright and fair-complexioned. I crossed a vaenci-shiyákul thicket, approached very close to him and saw a Tantric sadhaka sitting in a bhaeravii cakra yantra. My curiosity was aroused. I went even closer, close enough to touch him, and took a good look. What did I see, to my amazement, but someone well-known to me, Khagen… Khagendranath Ghosh.

I had known Khagen since I was a child. His parents lived in Chakradharpur and he used to attend school in my town. After he finished his studies he left that area. I had heard from his father that the two of us were born on the same day. I was born most likely under the constellation of Vishákhá and he was born a few hours later, most likely under the constellation of Anurádhá. He was one class behind me in school.

There was a hereditary inclination towards spiritual practices in his family. His grandfather, father and uncles all followed the path of sádhaná. I remembered many years before, when he was studying in standard nine, and he had asked me what the eight occult powers were and what special practices existed by which one could attain them. I explained to him as much as I knew at the time and pointed out that these were dangerous things and that it was better not to tread that path.

Kśurasya dhárá nishitá duratyayá durgaḿ pathastat kavayo vadanti.

[The path is as sharp as a razor’s edge, difficult to tread. It is an intractable path. So realized persons say.]

Looking at his face back then I thought that he seemed to be devising a plan. I explained even more carefully the dangers associated with it and counselled him to shun that path. Sádhaná should be done only for the attainment of Parama Puruśa, not for any second thing. He asked me how it would be if he did the sádhaná for attaining Parama Puruśa along with the sádhaná for attaining the eight occult powers.

I told him: “Do you know how it would be? It would be just like eating bitter curry with sweet rice.” He fell silent.

Now I understood what kind of plans he had been hatching deep inside. I could see with my own eyes the fruits of his plans.

Khagen was totally absorbed, like a tree immersed in meditation. He didn’t blink at all or move even a finger or a toe so I kept quiet for some time and remained standing there, not disturbing him. At one point, I looked over at the dog and saw that he had died. His tormented eyes seemed to be looking in my direction, as if they were saying: “I am innocent, without fault. Why should a person have removed me from the earth in this way without any reason? Will you not redress this?”

I looked again at Khagen and saw his fair-complexioned body gradually start turning red. It stayed that way for a short time and then slowly turned jet-black. I watched for some time longer until he gradually turned pale, anaemic. Then I touched his body; it was as cold as ice and harder than iron. A human corpse will turn cold but it never becomes that hard. I was considering what to do or not to do, and then I remembered that in such cases the body should not be cremated for eighteen hours; one must wait. If it didn’t return to a normal state within eighteen hours then one could begin cremating. I thought about returning to town and letting someone know what had happened and then returning, but I realized that it would take at least two hours to go and come and in the meantime some wild animal might come and eat him, thinking him to be dead. Finally I decided to keep watch over the body throughout the night and then return to town in the morning to let people know. There would be little possibility of a wild animal showing up there during daylight hours. I remained standing there, looking now at the unfortunate dog and now at Khagen.

Suddenly I saw a point of light exit from Khagen’s third eye and enter into the third eye of the dog. Then an even more amazing thing happened. Could it really be? The dog’s tail started to move slowly two or three times. Then again quiet. As it had been.

A short while later, the dog’s tail again started to move slowly back and forth, and some barks came from his mouth. What an amazing sight! Then again everything was quiet, silent, still, not even a quiver.

Again, moments later, the dog’s tail started to move. From its mouth came a few soft barks. This time the dog seemed to be trying to stand up. It rose to its feet then and fell down again. Then it was na yayao na tasthao [“it remained in the same condition”]. Again the dog’s tail moved a few times and again it barked a little. This time it stood up, looked here and there, and then started climbing the hill.

It approached us and then started circling around Khagen like a machine with someone at the controls, like an ox with blinders tracing fixed circles around the oil-mill. The dog didn’t enter the bhaeravii cakra, but stuck close to its outer edge as it circled around. It was easy to understand what a dreadful state it was in; it had no fear, no thought, perhaps not even a sense of existence. It was a crude flesh-and-bone machine, a mindless, energy-driven body. And in whose hands was the switch for turning on the energy that drove him? You could not say that it was living because behind it there was no independent unit mind at work – it was acting at the urge of some other entity’s mind.

I understood that this was all Khagen’s affair. He had mastered the skill to kill an innocent creature and drive its body. It made no difference whether the dog was alive or not because it didn’t have any independent individual existence. Its existence was actually just like that of a puppet.

I couldn’t bear it any longer. Such misuse of the human being’s hidden internal powers would not help to elevate the human race. Rather it would bog down one’s hands and feet in the quagmire of power and bring stagnancy into one’s forward movement.

I grabbed a fistful of hair and slapped him in the face; his body fell over, just like a large, precariously balanced rock topples at the slightest touch. His body was not a living body; it was like a huge puppet carved out of a piece of hard iron. As Khagen’s body fell from its seat another astonishing thing occurred. A point of light exited from the third eye of the dog and entered into Khagen’s third eye. The dog uttered a cry and collapsed on top of a rock. It was dead once again.

I looked over at Khagen and saw him slowly trying to open his eyes. He looked at me and started to cry. Then with a weak voice he whispered: “I have committed a great injustice, a great injustice. I didn’t listen to you. Please forgive me.”

I stretched out a hand and pulled him up. “You were studying in high school then,” I said. “I told you these things were deadly, that this was not a path to tread. Why didn’t you listen to me?”

He started sobbing and said: “I have done wrong, very wrong. Please forgive me.”

Khagen wasn’t able to stand properly. His vocal cords were also not functioning properly. I helped him to put his clothes on. At first I had to use my arms to help him, but after a little while he told me that he could walk by himself.

He started walking by my side but very slowly. I did not scold him any more along the way because he was not in a normal state. He was somewhere halfway between life and death. When I got to the edge of the muddy pond where I had been sitting, I saw that some black figure was standing beside the pigeon-pea field right behind me. His body was not luminous but rather fashioned from a black shadow. Lest Khagen be disturbed or feel worried, I didn’t say anything. I pressed his elbow and gently made him sit down. “Take some rest now,” I said, “then we’ll go on some more.”

He started crying and said: “I have committed such a great sin, yet you still love me so much. I disobeyed you, yet you still don’t hate me.”

“That may be so,” I said, “but you’re my childhood friend. Don’t forget that.”

The black shadow figure by the side of the pigeon-pea field gradually started becoming pointed like a needle and a blue light came out from that needle-like portion. I realized that Khagen might perhaps be creating another disturbance here.

“Are you practising márańa tantra [death-tantra] while you’re sitting there,” I asked. “And was that the Avidyá Tantra practice for entering another body that you were doing while sitting on the hill?”

“Yes,” he said, sobbing. Then he cried out: “Forgive me. Help me to forget all these things.”

“I also want that,” I replied. “Come on, let us return to town.” We continued walking side by side. I kept hold of his left elbow with my right hand and pulled him along in a fashion. Glancing behind, I noticed a point of light following us. Since I was looking at the point of light, Khagen also glanced in that direction. He shivered and said: “That dog, again that dog, again that dog is chasing me.”

“Wipe that dog out of your mind,” I said. “Repeat your Iśt́a mantra.”

“I am trying,” he said. “But I am not able to.”

“Think of me for a little bit,” I said. “Think that I am pulling you along by the hand. Then, while thinking of me, fix your mind at your Iśt́a cakra. Try it. Then you’ll be able to do it.”

I took a few steps forward and saw that the point of light had disappeared into the void. Khagen cried out again, sobbing, and said: “I have left that path, I have left that path. I don’t ever want to return to it again.”

A few years later I was once again sitting in that same place at the dead of night bathed in moonlight. With the change in time comes a change in place and person as well. And so it was, though it wasn’t a great change. I remembered the incident of Khagen and the dog on that full-moon night in Phalgun. Neither of the two was present.

During the day I asked the local villagers for news about Khagen. “Yes, yes,” they said. “Sometimes we see a half-mad fellow wandering the jungle paths at the edge of the hills. He often goes around barking as if he thought he was a dog. Whenever he sees anyone with glasses he rushes after them, grabs them and says: ‘Prabhat, you have come. I have left that path, I have left that path, bark, bark, I have left that path, but that dog won’t leave me alone. Whenever I want to meditate or to repeat my Iśt́a mantra that dog comes into my mind and starts barking mercilessly. What can I do, tell me! It would be better to die.’”

(Shabda Cayanika - 2, Disc: 13)

== Section 2 ==

Re: Krpananda ji Is Misguiding Females Why?

Note: A link to the initial posting on this topic is appended below. - Eds

Namaskar,
It seems that the way things are done in India are differently approached but I never gave it much thought until you brought it up. In this instance, I learned that the use of underwear, or laungota, is mentioned on 16 points because of the dominance of discussing men's issues, not women's in India. It now makes sense. That is, even if not on 16 points charts, naturally, women need to be cognizant of what to wear, too. I always thought that the laungota was mentioned only because it is a special type of undergarment that the regular public uses, but that doesn't apply to sisters because there is no special garment, so it is not talked about on 16 points chart. But what you said makes sense, that Didi acaryas would discuss such things with sisters.

Another example that was brought up in the past in our email campaign was the use of oil on joint hair, yet another of our 16 points. Western margiis were shown basic use of oil. We had no idea that it should be put on top of our heads until you brought up the topic and enlightened us. So, it is not listed as such on 16 points charts. So, the email campaign set me straight about using oil on the top of the skull. So thank you.

So, if there are any other type of differentiations about 16 points for sadhakas outside India please let us know. It will be greatly appreciated.

Thanks so much!

Vyasa

== Section 3 ==

 हे प्रभु ! तुम मेरे निकट हो,  फिर भी मैं तुमको कितना कम जान पाया हॅूं, 

प्रभात संगीत 3544 अजानाय छिले, जाना माझे एले, तबु कतोटुकु जानियाछि

भावार्थ

हे प्रभु ! भूतकाल में तुम मुझे बिलकुल अज्ञात थे। मैं तुमको  बिलकुल नहीं पहचान पाया। तुम अपनी अमाप्य  रूपहीन निर्गुण अवस्था में थे। मुझे इसका कोई अंदाज ही नहीं था। हे मेरे प्रभु ! तुम आज अपनी अनन्त कृपा से तारक ब्रह्म के रूप में अपनी अनन्त सुंदरता और आकर्षण के साथ आये हो। तुमने  मुझे प्रेम किया और अपनी गोद में बैठाया। तुम मेरी मानसिक चेतना के श्रोतों में प्रवेश  कर गये। तुम मेरी जानकारी में, मेरे ध्यान में मेरे निकट आये हो। फिर भी मैं कितना कम तुमको जान पाया हॅूं, कितना सा समझ पाया हॅूं। हे परमपुरुष! जितना अधिक मैं तुम्हें जान पाता हॅूं मुझे तत्काल आभास हो जाता है कि मैं कुछ नहीं जानता। मेरी अज्ञानता बढ़ती जाती है। मैं यह हमेशा  अनुभव करता हूूं कि तुमको जानना अभी बहुत बाकी है। हे परमप्रिय!  तुम मेरी मानसिक संकल्पना के परे हो। तुम्हारा अनन्त प्रेम कोई सीमा नहीं जानता।

 हे दिव्य! यह संसार असंख्य प्रदर्शों  से भरा है, मेरा मन बार बार सोचता रहता है कि इतनी अधिक प्रकार की सृस्टि रचनायें क्यों हैं पर मुझे इसका कोई उत्तर नहीं मिल पाता है।  हे प्यारे ! फूल की मोहक महक ,बादलों का कालापन, पहाड़ों की भव्यता, सभी चाहे वे अच्छे हों या बुरे मैं तुम्हारे कारण पसंद करता हूूं , तुम्हारी ही सुंदरता और भव्यता इन सब के माध्यम से व्यक्त होेती है, इसलिये ये सब मुझे आकर्षक और आनन्ददायक लगते हैं।  बाबा, ये सब तुम से आते हैं और तुमको ही परावर्तित करते हैं इसीलिये ये सब इतने आकर्षक हैं। इस सबके तुम्ही कारण हो।

 बाबा! मैं हजारों बार साधना में बैठा पर तुमको ध्यान में अपने हृदय की चाहत में पूरा कभी नहीं डुबो पाया। मैं अपने हृदय की गहराई से तुमको  बहुत निकटता से नहीं पकड़ सका। हे प्यारे ! मैं हमेशा  आशा  करता हूूं कि तुम अपने आपको ही मेरे लिये नये सिरे से स्पष्ट करोगे । पर आज तक मैं तुमको निकटता से नहीं पा सका।  अभी तक मैं अपने गुरुचक्र पर अपने मानसिक कमल से तुम्हारी सेवा नहीं कर सका । फिर भी मेरा मन हजारों  हजार प्रकार से तुम्हारी ही ओर दौड़ता जाता है और तुमको अपने हृदय में खींच लेने का प्रयत्न करता है।

बाबा, कृपा कर मेरे अत्यधिक निकट, मेरे परमप्रिय की भाॅंति , आकर सदा ही मेरे हृदय में बने रहिये।

- Trans: Dr. T.R.S.

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

== Section 4 ==

Links

http://anandamarganewsbulletin.blogspot.com/2015/04/krpananda-ji-is-misguiding-females-why.html

http://anandamarganewsbulletin.blogspot.com/2015/04/dogma-on-breathing-tube.html

Ancestral History of Alsatian Dogs + Formless bathing in the ocean of form

Baba

This email contains three sections:
1. End Quote: How Alsatian dogs and foxes are close relatives 

2. PS #3331: O’ Parama Purusa, Bathing Yourself in the ocean of form,
3. Links

How Alsatian dogs and foxes are close relatives

“The Alsatian dogs are close relatives of foxes. The dogs of Bhutan, although not cowardly, closely resemble jackals in cold countries.”

“Although a fox belongs to the dog family, its relation with the dog is very remote. In spite of some similarity between a dog and a jackal in appearance, there is a wide gulf of difference in their natures.”

“The dog has been a companion of human beings since ancient times. History tells us that dogs have been of use and continue to be of use to people in different ways in their prosperity as well as in their adversity. In the scriptures, a dog has sometimes been shown respect by presenting it as a symbol of dharma. Of course, there is no dearth of people who are opposed to dogs. In northern India some people say: “Only one who is a dog himself maintains a dog.”” (1)

Reference
1. Shabda Cayaniká Part 4: Discourse #27

== Section 2 ==

O’ Parama Purusa, Bathing Yourself in the ocean of form,

You resonate Your divine sound in my heart

"Rúper meláy base tumi, arúp gán shuniye jáo..." (PS 3331)

Purport:

O' Formless One, O' Divine Entity, You have situated Yourself in the festival and grandeur of form [1]. You have created Your advent in this colourful world. You are playing Your flute - singing Your song for me. You have come emanating Your eternal call. Bathing Yourself in the ocean of form [2], You resonate Your divine sound in my heart. From Your eternal formless stance of Nirguna Brahma, You graciously come and have concern for me in both my suffering and happiness. You always watch for my well-being and express Your heart-felt love and affection. From time to time You come on this earth, into this world of form, as Mahasambhuti, but You are ever-present as Taraka Brahma. You fill the heart with devotion and with the irresistible urge to get You. O' my Dearmost, You have come into the world of form and showered Your grace by playing Your eternal flute.

Baba, Your sound - Your divine flute - resonates eternally [3] in animate and inanimate beings, in flora and fauna, in mobile and immobile entities, everywhere. You saturate Your divine mamatá [4] in every thought and in all expressions, in every work. 

Baba, You play Your veńu / flute [5] and by Your grace it vibrates in all atoms and in every molecule - in everything and everywhere. O' Parama Purus'a, You are the Na'dtanu [6] of the ages, You conquer the temporal factor. You are beyond time; You are Ka'la'tiita. You are immutable. You remain in one unaltered state in all times: past, present and future. Because of Your immutable characteristics, You are not only beyond the bondage of time (Ka'la'tiita) but also beyond the bondage of space (Desha'tiita) and beyond the bondage of form (Rupa'tiita).

O' Na'dtanu, O' Parama Purusa Baba, I do sastaunga pranam at Your altar...


Notes for Prabhat Samgiita #3331:

[1] Rúper meláy: In the first line of the opening stanza of this song the term rúper meláy is used. The literal meaning of rúper meláy is festival of form, and the practical meaning is the entire creation, i.e. this expressed universe.

[2] Rúpa sáyare: In the second line of the opening stanza of this song the term rúpa sáyare is used. The literal meaning of rúpa sáyare: is ocean of form, and the practical meaning is the entire creation, i.e. this expressed universe.

[3] Tomár dhvani nitya báje: This phrase is related with the first line of the second stanza The overall sense of this relates with Parama Purusa, “Your sound resonates eternally.” And the more detailed explanatory and practical meaning is below:

“O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” (1)

[4] Mamata': Mineness; In Sanskrit “mama” = mine, and the suffix ta’ = -ness; hence “mineness.”  "What is the meaning of “mamatá”? Mama + tá = mamatá. Mama means “mine” and thus mamatá is the inner idea of being mine, the feeling that something is my own." (2)

"“Mamatá” means “mine-ness” – “Mama” means “one's own”, and the abstract noun derived from it is “mamatá” – meaning, thereby “mine-ness.”" (3)

For example, suppose you are suffering from a fever then naturally you will be concerned about your own health. You will try to cure yourself by going to the doctor and taking medicine etc. If you have mamata for someone else, then if they are sick with a fever you will have the same degree of care for their condition as your own. When one does sadhana then this sense of mamata grows and one ultimately has the feeling of mamata towards the entire created universe. Without sadhana, one’s sense of mamata will be extremely limited whereby one might only care about their own individual existence. So when the mind is extremely narrow one only has mamata for oneself. Those with a slightly broader mind will have mamata towards their parents and family members. And as the circumference of mind expands one will have mamata for other relatives and community members etc. However, it is only with sadhana that the periphery of mind can grow further and further wherein one’s sense of mamata includes all beings and expressions of this cosmos. Parama Purusa has mamata’ for each and every entity - this entire creation, all living and non-living expressions.

[5] Veńu / Flute: “The rhythm in which the vibrational flow of the cosmic mind vibrates the annamáya kośa of individual microcosms – veins, nerves, arteries, blood, lymph, etc. – is the initial stage of the divine cosmic sound. When this sound is heard in the anamáya kośa it resembles that of a cricket. When this cosmic sound vibrates the kámamaya kośa it resembles the sound of ankle bells. In the manomaya kośa it resembles a flute; ... in atimánasa kośa, the resonance of a gong; in vijiṋánamaya kośa the buzzing of bees or the rolling of ocean waves; and in hirańmaya kośa, a prolonged oṋḿ sound. Thus the cosmic sound is expressed in various ways according to the degrees of crudity or subtlety in relation to the fundamental factors. There are various physical and psychic expressions centring around the various degrees of cosmic sound. When one’s mind is confined to a particular stratum one hears the sound peculiar to that stratum only. A person who lacks concentration of mind cannot hear any expression of the cosmic sound. In the field of spiritual practice the divine sound is expressed in a spontaneous way.” (4)

[6] Na'dtanu: This is one of the countless names that describes one of the infinite attributions of Parama Purusa. Specifically Na'dtanu refers to that Divine Entity who is the Lord of all music and dance. That is, the One whose very body is made out of the na'da - the primordial sound - is Himself the Lord of the dance.

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

References
1. SS-1, The Supreme Call
2. Ananda Vacanamrtam - 7, The True Nature of Bhakti
3. AV-1, Pleasing the Lord
4. AMIWL-6, The Expansion of the Microcosm

== Section 3 ==

Links

http://anandamarganewsbulletin.blogspot.com/2014/01/shocking-misunderstanding-of-dada-m.html

http://anandamarganewsbulletin.blogspot.com/2015/04/akola-story-evil-deeds-of-h-giita-group.html

How to initiate + 2 more

Baba

This email contains four sections

1. End Quote: How to initiate
2. PS #3262: हे परमपुरुष बाबा! मुझे कष्ट में देखकर तुम्हारा हृदय पसीज गया, और तुम  मेरा कष्ट दूर कर दिए
3. PS #2242: O' Parama Purusa, I did not get You in Jamalpur & tomb tiirtha...
4. Links

How to initiate

“When children are five years old and attain some awareness, the parents, brothers, sisters or any guardian may initiate them in Náma Mantra [the preliminary process of meditation]. They should be taught to sit in padmásana [lotus posture], but instead of interlocking the fingers, they may rest one palm upon the other; and keep the spine erect. They will then be instructed to feel or imagine that everything around them, and whatever they visualize, is Brahma.” (1)

Note: Sometimes, unknowingly, parents or acaryas teach their children to do meditation in the wrong way by telling them to interlace or interlock their fingers. According to Guru’s guideline, children should learn the proper method of placing their palms on top of one another.

Side by side, every child should learn meditation at the age of 5. Any delay in this regard in harmful. A child who starts practicing sadhana at the age of 5 all their potentialities will get scope to be developed properly. And they will remain under the shelter of Guru. So there should not be any procrastination in initiating children into the practice of meditation.

In Him,
Prakash

Reference
1. CC-1, The Process of Initiation

== Section 2 ==

~ हे परमपुरुष बाबा! मुझे कष्ट में देखकर तुम्हारा हृदय पसीज गया, और तुम  मेरा कष्ट दूर कर दिए |~
प्रभात संगीत 3262 आमारी व्यथा ते गोले आमारे देखिबे बोले....

दिनांक 15 जनवरी 15

भावार्थ

हे परमपुरुष! मैं कराह रहा था, तुम मुझे कष्ट से और अधिक कराहते नहीं देख सके और तुम्हारा हृदय पसीज गया। तुम कृपा कर मेरे पास आये और मेरा कष्ट दूर कर दिए |  हे कृपासागर! क्या इसी कारण तुम धरती पर नहीं आये हो?

हे मेरे प्रभो! तुम्हारा हृदय दिव्य प्रेम से भरा है। तुम्हारी मुस्कुराहट चमकीले मोतियों की तरह है, और तुम्हारी आॅंखे स्नेह भरे काजल से शोभित हैं। हे मेरे परमप्रिय ! तुम त्रिलोक में नहीं भक्तों के हृदय में रहते हो। तुमने मेरे मन में प्रभातसंगीत के नृत्य लय और गीतों  के रूप में पदार्पण किया है। तुम इतने कृपालु हो कि अपना ब्रह्मलोक छोड़कर मेरे हृदय के भीतर ओंकार के लय में अपनी लीला करते आ गये।

हे दिव्यसत्ता ! तुम्हारा कोई विशेष नाम या रूप नहीं है, फिर भी मैं तुम्हें सैकड़ों नाम और रूपों में पाता हॅूं। तुम सब स्थानों पर  हो , चारों ओर हो और इस विश्व  के असंख्य रूपों में हो। हे प्रभु! मैं तुम्हें अपनी बुद्धि से माप नहीं सकता  और न ही तुम्हारी भव्यता के बारे  में सोच सकता हॅूं। मैं तुम्हारी भव्यता के बारे में सोचकर अवाक् रह जाता हॅूं।

हे परमपुरुष बाबा! मेरे मानसिक कमल पर मधुर भाव में हमेशा  बने रहिये। हे प्रभु! तुम मेरी दयनीय दशा  देखकर मेरी ओर दौडे़ आये। बाबा! तुम यहाॅं , मेरे दुखों और वेदनाओं को समाप्त करनेे तथा आॅंसुओं को पोंछने आये हो , तुम कितने दयालु हो!

टिप्पणी :

1 त्रिलोक अर्थात् जाग्रत, स्वप्न और सुषुप्ति। परम पुरुष इन तीनों  लोकों से ऊपर तुरीय अवस्था या ब्रह्मलोक में रहते हैं ।
2  मधुर भाव कोई साधक परमपुरुष के साथ पिता, मित्र, स्वामी , प्रेमी  आदि किसी भी मधुर भाव में संबंध जोड़ सकते हैं। इनमें निकटता का स्तर अलग अलग है। पर मधुर भाव बहुत ही निकटता  माना गया है। मधुर भाव बहुत ही उन्नत अवस्था का भाव है जिसमें भक्त का मन मधुरता और आनन्द से इतना भर जाता है  कि वह परमपुरुष के निकटतम संपर्क में आ जाता है।

Trans by Dr. T.R.S.

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

== Section 3 ==

~ O' Parama Purusa, I did not get You in Jamalpur & tomb tiirtha, You reside in my heart ~

"Eso tumi raunge rúpe, ámár maner ańu ańute..."  (P.S. 2242)

Purport:

O' Parama Purusa, please come in my mind with Your divine form and resplendent color. Come in each and every iota and pore of my mental abode. O’ Supreme One, please come close. My whole life has passed in searching You from one land to another. I have walked this entire world seeking You.

O' my Lord, when I was looking to find You in far distant places, I did not get You anywhere. And when I searched for You locally and nearby, then also I did not get You. Nor did I get You in any “holy land” nor in the forests, nor in the  tombs of Jamalpur and Tiljala, nor the top of the Himalayan mountain ranges, nor the hills of Ananda Nagar etc. After not finding You anywhere, alas I cry in loneliness.

O' Parama Purusa Baba, by Your grace when I look into the deep recesses of my mind then I see that You are there. You have graciously made the flowers bloom in my mind. In the bud of my mind, in that deeper sweet layer, You reside smiling - invisible to the crude eye. You are in my mental pollen, in its fragrance, and in its nectar.

Baba, I did not get You anywhere externally because all the while You were in my mind. Now, when I look within, then by Your grace I feel that You are with me. Please always keep me under Your shelter…


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

== Section 4 ==

Links

http://anandamarganewsbulletin.blogspot.com/2015/04/how-some-wts-go-to-great-lengths-to.html

http://anandamarganewsbulletin.blogspot.com/2015/04/ananda-marga-monks-selling-fish-for.html

How ex-president is uncivilized + 2 more

Baba

This email contains three sections:
1. End Quote: How ex-president George W. Bush is Uncivilized

2. PS #3279: मानव अंधेरे में : दिन रात उपभोग की वस्तुओं के संग्रह में व्यस्त 
3. Links

How ex-president George W. Bush is Uncivilized

Namaskar,

“With the spread of civilization human beings will not attack the unarmed and the weak. Unfortunately, there are many persons in this world who think of themselves as civilized but mercilessly crush the helpless and the innocent. The pitiable destruction of Hiroshima and Nagasaki bears witness to the uncivilized action of the so-called civilized nations...they are most backward in civilization. They should sit at the feet of the Indian Adivasis and learn about civilization. Those who possess atom and hydrogen bombs have to be taught the lesson that this universe is for human beings and not for demons. More powerful weapons have to be invented to counteract these uncivilized persons.” (1)

“We may call those human acts and behaviours “civilized” that give evidence of this discriminative judgement, in a great measure.” (2)

The below child’s face is like that due to a birth defect. This is a result of poisonous and deadly chemicals used in the Iraq war. This is not an isolated case. There are hundreds of thousands of children who have been born with birth defects like damaged brains etc. This crime against humanity was done by the United States. George Bush is the main culprit.

Again, the above child’s face is like that due to a birth defect. This is a result of poisonous and deadly chemicals used secretly in the Iraq war. This is not an isolated case. There are hundreds of thousands of children who have been born with birth defects like damaged brains etc. This crime against humanity was done by the United States. George Bush is the main culprit.

Mercilessly & secretly used bombs & chemical warfare

on the common Iraqi people

According to Baba’s teaching, As global leaders become civilised they will refrain from covertly using chemical weapons that cause serious health issues and birth defects. IN this way they are harming and torturing vulnerable and innocent people. But that phase has not yet been born on this earth. One clear instance is the way former US President George W Bush mercilessly & secretly used bombs and chemical warfare on the common Iraqi people, which had serious consequences for the public health. Mothers began giving birth to babies whose brain was damaged and they are deformed.

Mr Bush’s ordered attacks were so raw and harsh he was uncivilised to an extreme degree. Such an uncivilised leader like Mr Bush should learn from moralists, wherever they may reside. And, if an uncivilised leader like Mr Bush fails to reign in his conduct, then he should get a strong lesson. The rest of humanity will have to develop the requisite arms to combat the onslaught and gain victory over such uncivilised leaders like Bush.

Abnormally high number of cases of cancer and birth defects

"Ten years after the start of the U.S. invasion in Iraq, doctors in some of the Middle Eastern nation's cities are witnessing an abnormally high number of cases of cancer and birth defects. Scientists suspect the rise is tied to the use of depleted uranium and white phosphorus in military assaults. On the war's ten-year anniversary, Democracy Now! spoke with Dahr Jamail, an Al Jazeera reporter who recently returned from Iraq. Jamail recounts meeting Dr. Samira Alani, a doctor in the city of Fallujah focusing on the issue of birth defects." (3)

Uncivilized action of the so-called civilized nations

As a reminder here again is Sadguru Baba’s teaching.

“With the spread of civilization human beings will not attack the unarmed and the weak. Unfortunately, there are many persons in this world who think of themselves as civilized but mercilessly crush the helpless and the innocent. The pitiable destruction of Hiroshima and Nagasaki bears witness to the uncivilized action of the so-called civilized nations...they are most backward in civilization. They should sit at the feet of the Indian Adivasis and learn about civilization. Those who possess atom and hydrogen bombs have to be taught the lesson that this universe is for human beings and not for demons. More powerful weapons have to be invented to counteract these uncivilized persons.” (1)

In Him,
Pranatosh

Reference
1. AFPS-6, The Interplay of Culture and Civilization
2. AFPS-6, Civilization, Science and Spiritual Progress
3. Huffington Post

== Section 2 ==

~ मानव अंधेरे में : दिन रात उपभोग की वस्तुओं के संग्रह में व्यस्त ~ 

Note: "Bhakti is prema personified.” What is prema? the attraction of a particular created being for another finite object is called káma, and one's attraction for the Infinite Entity is called prema." (1)

टिप्पणी - "भक्ति प्रेमस्वरूप है। प्रेम क्या है? किसी सांसारिक जीव का किसी अन्य सीमित वस्तु के प्रति आकर्षण "काम " कहलाता है; और उसका यही आकर्षण जब अनन्त सत्ता के साथ होता है तो इसे "प्रेम" कहते हैं।" (2)

Purport-

हे परमपुरुष! तुम मुझे प्रेम करते  हो क्या इसी लिये मेरे पास आये  हो? तुम कितने कृपालु हो। तुम अपने स्नेह और अनुराग को फूलों की सुगंध में लपेट देते हो। हे मेरे परमप्रिय! आज तुम्हारे मधुर आगमन से मेरा पूरा अस्तित्वजग गया है  और प्रेम का अनुभव कर रहा है।

हे परम सत्ता ! तुम्हारे आगमन के पूर्व सभी मानव अंधेरे में थे। भौतिक वाद में डूबे और दिन रात उपभोग की वस्तुओं के संग्रह में व्यस्त रहते थे। वे बंद कमरों में हीन विचारों के साथ लिप्त  रहते थे। वे भौतिकवाद की सीमा से परे कुछ सोच ही नहीं पाते थे। भ्रष्ट मानवता की यह भयावह स्थिति थी। इस अंधेरी घड़ी में तुम कृपा कर आ गये। तुमने नव्य मानवतावाद के आप्लावन से दरवाजे खोलकर सभी के मन को दिव्यता के नशे  में भर दिया है तुमने प्रत्येक को बदल दिया है।

बाबा, हे परमपुरुष! तुम्हारे दिव्यप्रेम की   रंगीन मशाल से  मानव जीवन झूमने लगा है। हर व्यक्ति तुम्हारी दिव्य पुकार से आशा  का ध्वज ऊपर पकडे़ उत्साहित हो गया है।तुम सबके सामने खड़े हो। तुम कृपा कर प्रत्येक को परम संतुष्ठि का रास्ता दिखाने आगे चल रहे हो।

बाबा! तुमने मेरे ऊपर अपने अनन्त प्रेम  की वर्षा की है, तुम्हारा कीर्ति गान करने के लिये मेरे पास कोई शब्द नहीं हैं।

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

Trans: Dr. T.R.S.

References
1. SS-24, Bhakti, Mukti and Parama Puruśa
2. SS-24, Bhakti, Mukti and Parama Puruśa

== Section 3 ==

Links

http://anandamarganewsbulletin.blogspot.com/2014/06/husband-is-also-female-new-fashion-5.html

http://anandamarganewsbulletin.blogspot.com/2015/03/ignorance-of-our-great-dada-3-more.html

Mahaprayan (Death) of Gopalji

Baba

Mahaprayan (Death) of Gopalji

Namaskar,
It is with much sadness and respect that I share with you the mahaprayan (death) of Shrii Gopal Shastri jii of Vishakhapattanam (Andhra Pradesh) who left this mortal world; he died in his sleep on Friday 10th April 2015. Shastri jii was 92 years of age and had suffered from numerous health problems over these last few years.

On this occasion of his mahaprayan (death), he will be missed by some. Baba will do what is best for Gopalji.

With deepest regards.

Namaskar,
at His lotus feet,
Veerapandiya Kattabomman


Note 1: Mahaprayan (death day) is only for humans

Parama Purusa is eternal

Here it should be qualified that there is both real mahaprayan and fake mahaprayan. Real mahaprayan marks the death of any ordinary human being. This is the proper use of the term: To note a person's departure from this earth. That is the meaning of the mahaprayan term and that is the standard way the term is used in Indian languages.

Then there is the fake, or so-called, or dogmatic mahaprayan. That is when certain vested interests try to apply the mahaprayan term to Parama Purusa Himself. This is grossly inappropriate because when Parama Purusa Baba is that Divine Entity who is beginningless and endless and resides always in our heart, then it is entirely wrong to proclaim that He is gone.

That is why rational margiis are protesting; because the Oct 21st program is so-called mahaprayan. So-called means that something is fake. Parama Purusa is eternal, thus for some vested interests to declare "mahaprayan of Parama Purusa" is nothing but so-called mahaprayan.

Mahaprayan only really happens in the case of human beings, not Parama Purusa.

Note 2: Mahaprayan comes from the Islamic tradition

Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in Bengal to describe the death of any human being, even ordinary people. In that way, the obituary columns of the newspapers of Bengal regularly cite the mahaprayan (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word 'mahaprayan' (death) is one extraordinarily devotional term to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no devotees ever use the word 'mahaprayan' in reference to Lord Shiva or Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death).

Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

Here it should be known that the convention of an annual death day ceremony (i.e. shraddhainjali or mahaprayan) is a foundation of the Islamic tradition. Muslims are well known for this, and their approach of an annual death day ceremony was adopted by those in Tiljala. So no one should think that mahaprayan is some type of sacred event. It is done on the death day anniversary of Muslims.

And for those who need still more technical proof then all this can be clarified quite readily by referencing the dictionary. Specifically in the Samsad Bengali-English dictionary on page 742. Checking there it will be confirmed that the word 'mahaprayan' means death. Which is why it used to refer to the passing away of even common citizens.

Note 3: Story: - sitting on Baba's lap means died?

(contributed by one margii)

Recently after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba.

He said, "After being punished by Baba, then He called me close and placed me on His lap - I remained there for some time soaking up His love - and He blessed me."

We all enjoyed hearing about his personal account with Baba during dharma samiiksa. When he finished telling his story, there was a call for questions. Various people posed their queries.


"How did Baba bring you back to life?

Towards the end, one new margii raised his hand and asked, "How did Baba bring you back to life?"

Everyone stared at the new margii in amazement. There was a look of astonishment all around - people were really shocked to hear him say this.

The new sadhaka sensed that something was awry.

He said very matter-of-factly, "I thought that sitting on Baba's Lap means that he (the margii) died - that is why I asked that question."

This was quite eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba's lap is the equivalent of death. Because it seems that nowadays people only use the phrase "Baba's lap" when a person has died, such as "Let him rest peacefully in Baba's lap", as if in order to sit on Baba’s lap one has to die. But that is false. Sincere sadhakas regularly sit on Baba’s lap in their meditation. It is His grace. It is just like a child need not die in order to sit on hi father’s lap.


Sitting on Baba's lap

must not only refer to death

At that moment I thought that everyone, new and old, should be clear about the real and devotional meaning of this phrase, "being on Baba's lap." It should not become stigmatized such that it only means death. Because in its true sense, the phrase "being on Baba's lap" really does carry a highly devotional and sweet feeling.

It is just like how a small child sits on its parent's lap. In a similar way, a spiritual child (human being) sits on the lap of Parama Purusa. By Baba's grace this can happen anytime in one's sadhana, especially in dhyana. Such a phrase then should not become  stigmatized because too many people only use it at the time of death.

We should be careful that we do not relegate "Baba's lap" only to the point of death.

The connotation of death must not become synonymous with "being on Baba's lap." Because the phrase - "being on Baba's lap" - is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase "being on Baba's lap" should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan. Nowadays, for the occasion of death / mahaprayan, 99.9% of the time people use the phrase "on Baba's lap", and for devotional stories the phrase "on Baba's lap" is used 0.01% of the time. That is why - for devotional purposes - this phrase is already included on the endangered species list.

Must not meet same fate as "harijan"

As we all know, these days in India nobody uses the term harijan to mean "a devotee". Whereas 70 years ago it was used in that way. The term harijan did mean bhakta. But ever since the time of Gandhi when he glued the harijan term to the lowest so-called caste, i.e so-called untouchables, nobody uses the the harijan to mean devotee. Never. Because the term harijan has been stigmatized to mean "untouchable". Nobody uses it to mean "devotee", but that is the original and true meaning of the word.

The phrase, "sitting on Baba's lap", should not meet a similar fate. It should not lose its devotional quality and just refer to one's death. That will be very negative.

Baba would bless devotees and place them on His lap

There are thousands of recorded stories by sadhakas where they use the phrase, "on Baba's lap", when describing their experiences of being with Baba: He used to bless them and bring them on His lap.     People should understand the deeply devotional value of this expression, and not just think that Baba's lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba's lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and dhyana wherein they sat in His lap. And still today this deeply devotional experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba's lap including in sadhana and especially during dhyana. That is the main idea that should be preserved. Sadhana is a devotional practice and one can sit on Baba's lap in dhyana. We should make it cent-per-cent clear to one and all that the phrase, "sitting on Baba's lap", does not mean death.

Dogma:

now "on Baba's lap" only used for death

Here are quoted lines from recently posted emails on various forums, wherein the writer uses the phrase - "in Baba's lap" - with the occasion of death:

- "May he rest in HIS loving lap of eternity."

- "We are sure that Baba has taken him in His loving lap."

- "May his soul rest in Baba's lap forever."

- "Let her rest peacefully in Baba's Lap - which she always desired."

- "now he is in beloved Baba's lap"

- "May his soul get peaceful place in His lap"

- "He is now in BÁBÁ'S loving lap"

- "May Baba bless him with a seat in His lap."

- "May BABA accept him in HIS divine lap!"

- "May Baba take him in his eternal loving lap."

- "Please keep him on Your lap forever."

All of the above lines are commonly written in eulogizing the deceased. Of course, it is fine to write like that. Here the point is that this same phrase "in Baba's lap" should also be used when describing one's devotional practices and experiences. But these days mostly it is used in a eulogy and rarely used to recount one's devotional experiences - unfortunately. By this way, the phrase "in Baba's lap" is being misused and step by step the real meaning is being forgotten as now people more commonly use the phrase to eulogize those who have died, and much less so to express their devotional feeling. Unfortunately, the meaning and inner spirit of the phrase is getting lost.

Here again is the central idea:

The connotation of death must not become synonymous with "being on Baba's lap." Because the phrase - "being on Baba's lap" - is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase "being on Baba's lap" should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan. Nowadays, for the occasion of death / mahaprayan, 99.9% of the time people use the phrase "on Baba's lap", and for devotional stories the phrase "on Baba's lap" is used 0.01% of the time. That is why - for devotional purposes - this phrase is already included on the endangered species list. 

Why some bhaktas were punished more...

Baba

This email contains four sections:
3. End Quote: Why some bhaktas were punished more...

1. PS #3043: हे परमपुरुष! तुमने किसकी प्रसन्नता के लिये यह सृष्टि रच डाली?
2. PS #556: O’ Parama Purusa, I did not know You are and were with me...
4. Links

Why some bhaktas were punished more -

and others less or not at all

“You are all my beloved sons and daughters. Sometimes I appear harsh to some. But that is for love. If I were indifferent, there would be no need for scolding or punishment. I want to see you all laughing. It gives me great pleasure to see you laughing. Leave all cares unto me. O be blessed.” (1)

Note: Baba’s rule is that when You love someone then You have the right to scold them - otherwise not. According to the degree of attraction and faith in Guru - it is the duty of Guru to give more love. For instance, if a disciple has 100% love for Guru, then Guru must give 100% love in return. Whereas for those without that type of intimate and close relation with Guru or non-margiis, the same     Sadguru has less direct responsibility.

It is just like how parents have more responsibility for their own child than for their neighbors’ kids. For this reason, parents scold their own child - all done for the child’s growth and development. But again that same approach they do not take with their neighbors’ children.

Similar is the case with Sadguru Baba. He did not scold pseudo-devotees and non-margiis. And for those with 1 percent of devotion, He scolded less than 1%. For those with 100% devotion and love for Parama Purusa, then it was Baba’s duty to shower His grace and make that sadhaka better. That is why He had more right to scold them more because He loved them more.

Surely, Parama Purusa loves all equally, but great bhaktas compelled Parama Purusa to pay them more attention. All along the theorem is: Love and punishment go hand-in-hand. That works in unit family life, as well as with devotees and Parama Purusa. After all - to whom You do not love - why should You scold. That is why great bhaktas love Parama Purusa 100% and they the get most scolding.

There are many more reasons behind Baba’s scolding, and those are to be discussed in the future.

Reference
1. AV-30, Surrender

== Section 2 ==

~ हे परमपुरुष! तुमने किसकी प्रसन्नता के लिये यह सृष्टि रच डाली? ~

Intro for PS: The following song describes the situation before creation when Parama Purusa was all alone. In the absence of a second entity, He had nothing to do. He was feeling lonely; there was no one. Then He started thinking that He should be many and then at one point of His vast infinite Self, saincara started. That was the origin and start of creation. One should not forget that creation is His thought projection - it is all unfolding within His mind. For Him, nothing is external; the entire universe is in His mind.

प्रभात संगीत 3043 : किसेरी पुलके , सबारी अलखे, जेगेछिले तुमि कौन अतीते....

परिचय :-  यह गीत, स्रष्टि के सृजन से पूर्व, जब परमपुरुष के अलावा कोई नहीं था, तब का वर्णन करता है | जिसमें उन्होने  सोचा कि--”मैं एक से बहुत हो जाऊं” और संचर क्रिया होने लगी। स्पष्ट है कि यह सब कुछ उनके मन के भीतर ही घटित हो रहा है इसलिये बाहर कुछ नहीं सब कुछ उनकी विचार तरंगे ही हैं।
भावार्थ:
हे परमपुरुष ! इस स्रष्टि के पहले, समय, काल नाम की चीज ही नहीं थी , कोई दिनांक नहीं , समय, काल  का मापन भी नहीं । वह तो समय, काल  के दायरे से परे था। इस काल  की शून्यता में तुम सो रहे थे। तुम अकेले थे दूसरा कोई नहीं जिसे प्रेम कर सकें या आशीष दे सके। तुम किस अतिप्राचीन अतीत  में थे कोई देख भी नहीं सकता था, तब ,फिर तुम किसके रोमांच और प्रसन्नता के लिये जाग उठे और यह स्रष्टि रच डाली?

हे परमपुरुष! बाबा जब तुमने अपनी निद्रा तोड़ी और सोचने लगे कि ‘मैं एक से अनेक हो जाऊं,‘ उसी क्षण से यह स्रष्टि इस रंगीन संसार के रूप में प्रारंभ हो गई। तुम्हारे मानसिक सूर्य ने पूर्वी क्षितिज को रंग दिया और सब कुछ आनन्द मय हो गया। प्रति संचर की अंतिम  अवस्था में मानव मन का शतदल पुष्प , मधु से भर गया।

हे दिव्य सत्ता! पूरी पृथ्वी तुम्हारे विचारों और आभा की बाढ़ में डूब गयी है, तुम्हारे चिंतन से, स्रष्टि में नया संकल्प आया है, राग रागनियों की जड़ों में ध्वनि का संचार हो गया है। संचर और प्रतिसंचर के अस्तित्व में आने के साथ तुम्हारी कृपा से अनेक प्रकार के पौधे, पशु  और अंत में मानव आ गये हैं।  तुमने मनुष्यों को गीत, नृत्य , संगीत और तुम्हारे साथ एकाकार  हो सकने के लिए तुम्हारे नाम का भजन करने जैसे  अनेक गुणों से  संपन्न होने का आशीष दिया है।  हे परमपुरुष!  बाबा तुम प्रेमस्वरूप हो।

Trans: Dr. T.R.S.

Note: If you would like a audio file of PS #3043, kindly write us.

== Section 3 ==

~ O’ Parama Purusa, I did not know You are and were with me always since ages ~

“Tumi, je a’ma’r nayanyer ma’n’i, a’ge cinite pa’rini…” (Prabhat Samgiita #556)

Purport:

O’ Parama Purusa, You are the jewel of my eyes. You are my Dearmost and the most precious thing in my life. There is nothing I treasure more than You. Alas, how ironic it is that I did not recognise You earlier in my life. You are the most important Entity to me, and I did not know about You - I did not know that You are You. You are my Beloved. You were within me. You were in my heart and mind - always. You were all-around me. You were with me in all my works - wherever I went. It is sad that I did not look at You - I did not know You were there with me always since ages.

O’ Divine Entity, there were thunderstorms with strong gusty winds all around. The storm was ferocious with the loud crashing of thunder and gale-force winds. Everything was swept away by torrential rains. The heavy rains washed away everything. There was chaos and danger all around. In my life, so many tragedies occurred; everyone left me. Unbeknownst to me, in spite of all the danger and difficulties, You remained with me always - helping, me, consoling me, and wiping away my tears. You did not walk away leaving me behind. You did not take even one step away from me. You stayed near me day and night; all the 24 hours, throughout my entire life. You were protecting me always; alas, I was not aware of that - I did not even realise that You remained by my side. If I had known I would not have felt helpless, lonely, and scared.

O’ Parama Purusa, Baba, You apply the soothing balm on the wounds of those neglected and humiliated ones. You do not leave anyone all alone where they feel depressed and rejected - drowned in hopelessness. You give the healing touch to those suffering in ignominy and pain. You never hate anyone. You bestow a sense of dignity upon those who lost their dignity. Unfortunately, those days I could not realise You this eternal truth. It is only now that I understand, by Your grace

Baba, You are my most dear  - You were always with me - my entire life. But I could not recognise You those days. By Your grace, now I cannot forget this divine truth that You never leave me...

Note: If you would like a audio file of PS #556, kindly write us.

== Section 4 ==

Links

http://anandamarganewsbulletin.blogspot.com/2015/04/litter-of-krpanandaji.html

http://anandamarganewsbulletin.blogspot.com/2015/03/many-sins-around-us-3-more.html

Three Afflictions in Detail

Baba

This email contains two sections:
1. PS #312: O’ Parama Purusa, please remove all my afflictions
2. Links


~ O’ Parama Purusa, please remove all my afflictions ~

Prabhat Samgiita Intro: This following Prabhat Samgiita is the expression of a great devotee. What he feels when in a very exalted state of mind.

“Eso go eso go mor manete, sab klesh násh kare álo jharáte…” (PS 312)

Purport:

O’ Parama Purusa, please come, come into my mind and shower me in Your divine effulgence on me, after eliminating all my suffering. When You come in my mind then the darkness, stains, and accumulated samskara of many lives will be wiped away. There will not by any suffering; the three afflictions [1] - physical, psychic, and spiritual - will be eradicated. By Your grace, my mind will go into the depths of meditation and ultimately reach the world of effulgence - satya loka.

The world is inundated by the sound of Your nu’pur [2]. By Your call [3] every cell of my blood becomes divinely intoxicated. O’ Parama Purusa, please be gracious and remain in my dhyana - seated on the thousand-petaled lotus.

O’ Parama Purusa, Baba, seeing Your smile, all sing together in joy. Your charming smile makes my mental peacock dance in hundreds of ways. O’ Parama Purusa, look [4] please look towards me - into my mind and heart….


Notes for Prabhat Samgiita #312:

[1] What are the Three afflictions in detail

“Bondages are of three types: ádhibhaotika [physical], ádhidaevika [psychic], and ádhyátmika [spiritual]. All kinds of worldly bondages – physical, economic, political, social, literary, and sociological – and also those relating to agriculture, industry, trade and commerce – all these are physical bondages. That is to say, the bondages concerning the quinquelemental world are all physical bondages in the pervasive sense. Psychic distortions, mental clashes, doubts and confusions, superiority and inferiority complexes, etc., are all psychic bondages; and the bondages of reaction of one’s actions, which are generally termed prárabdha [unrequited reactions] are also included in the category of psychic bondages. All bondages concerned with unit consciousness and Supreme Consciousness, and the deeper feelings of inner anguish due to the non-attainment of the highest spiritual stance, are categorized as spiritual bondages.”

“Physical bondages are further divided into three main types – bhávagata bandhan [bondages of dogma], kálagata bandhan [bondages of time], and ádháragata bandhan [spatial bondages].” (1)


What is Bhávagata bandhan affliction

“Bhávagata bandhan afflicts human beings the most. If an idea is imposed on human beings as a dogma, crushing the victim under its heavy weight, people realize that a tormenting bondage has been imposed on them. They well understand that the dogma has immobilized them, caused retardation instead of progress, and brought them to a virtual standstill. They realize that what they considered to be dharma was actually nothing but a colourful procession of various superstitions, and lest they raise their heads against those superstitions and smash that house of cards built on quicksand, certain ideas are constantly whispered into their ears: “You shouldn’t do this, you shouldn’t do that – it will bring about your ruin. If you do that, you will be doomed to hell, or if you do this, your tongue will fall off.” People realize that their voices against dogma have thus been silenced by injecting fear complexes into their minds, and that they have been reduced to useless lumps of cow-dung. Nevertheless, since they lack proper initiative and drive, they willingly surrender themselves to fate, and accept their helpless shedding of tears as their appointed lot in life.” (1)


What is kálagata bandhan affliction

“With changes in the time factor, the temporal bondages also change their condition in different circumstances; and with the changes in the spatial factors, the spatial bondages change their condition also. When people’s feelings are deeply wounded, they decide to leave the state, the country, or the society, just to remove these bondages, and when there is no other way out, they decide to leave the world by committing suicide.”

“By adopting a sublime ideology in personal life, one can overcome all psychic afflictions. One should give up all those factors which are the causes of mental affliction in collective life, and at the same time, promote universal ideas.”

“And spiritual bondage means, “Though Parama Puruśa is my own property, exclusively my own, why am I not able to merge my life in the Cosmic life, to touch the core of my heart to the core of His heart, to blend my own sweetness in the universal sweetness?” This mental agony due to the non-realization of Parama Puruśa is spiritual bondage.” (1)


What is sound of nupur

[2] Nu'pur: The literal meaning of nupur is ankle bell but that does not mean that Parama Purusa is dancing on the stage in a large performance hall with an ankle bell on His foot, just like other dancers do. Rather His divine ankle bell represents the expression of that eternal sound: Omnkara. So the ankle bell is one of the sounds of divine realisation i.e. omnkara. Altogether, this omnkara sound has six stages. These sounds or stages cannot be created or replicated by the human voice or any musical instrument like some ignorant people do.
Nor is this audible to the external ear. This sound is not something physical and cannot be recorded with some device. Nor is it the medical condition of tinnitus. It is something completely internal from the spiritual plane. The proof is that if you cover or block your ears, the volume will increase. Only if a sadhaka is sincere in sadhana then naturally in their meditation they will hear these blissful sounds.

Here is further description about this.

“You know, ghuṋghur – you use it during the táńd́ava dance. In Sanskrit it is called nupur.) Next you will hear the sound of flutes – as if somebody is playing a flute. Then the sound of the ocean, you know? A particular sound is created by the sea. And then, in the fifth phase, taḿ, taḿ, just like bells, the sound of bells. And finally, the sound is just like ooṋṋṋ – the oṋḿkára in pure form. And after that there remains no sound, because after that there ends the realm, the scope, of Saguńa. After that there is the scope of Nirguńa. In the realm of Nirguńa there cannot be any sound, because there cannot be any expression. Not even divine expression, not even supra-psychic expression." (2)


Relationship between sadhana and nupur

Remember, sadhana is not done to hear these sounds. If any sadhaka practices sincerely then naturally such sounds become audible. But the sadhaka should not pay attention to that sound otherwise it will disappear. Because when the mind is concentrated on the mantra then the sound comes. And when the mind is diverted away from its focused concentration on the mantra - and instead tries to just listen to that sound - then the sound will disappear. Overall this sound, nupura dhvani, is very blissful and in a few months of regular practice in a lonely place, any sincere sadhana can hear it.


What is call of Parama Purusa and when one hears it

[3] Call of Parama Purusa: At some point in their life, every sadhaka has experienced the call of the Divine. They primarily hear it during a significant life transition. Actually, Parama Purusa calls everyone - some recognise His call and some do not. Before hearing His call, a person’s life was moving in one mundane direction - name, fame, and fleeting desires etc. When a person hears His call they are aroused and think they should do something meaningful in this life. At that point, they start searching for some path so they may learn sadhana and lead a sentient life. At the age of 5 the call for spiritual life starts. Those with a good samskara hear that call at that time and start doing spiritual practice. Otherwise one may hear that call later on - in their teens or in adulthood. In that case they join the path later on. Some do not hear this call their entire life, nonetheless He is sounding His call. Parama Purusa calls everyone - always - but many do not hear.

“O human beings! You are fortunate. The clarion call of the Universal has reached you. That very call is vibrating in every cell of your body. Will you now lie inert in the corner of your house? Will you now waste your time clutching ancient skeletons to your breast and moaning over them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of the lightning, in the meteor’s flaming fires. Nothing will come of remaining idle. Get up and awaken the clouded chivalry of your dormant youth. The path may not be strewn with flowers – an inferiority complex may seek to hold back your every advancing footstep, but even then you have to proceed onward, tearing the shroud of darkness. You will soon rend the thick darkness of despair on the way to the attainment of the Supreme State, and advance onwards in the swift-moving chariot, radiant with the sun’s brilliance.” (3)


Significance of Look of Parama Purusa in Meditation

[4] Parama Purusa’s gaze upon a sadhaka holds great significance in spiritual life. In mediation, if one feels or sees that Parama Purusa is looking at them that is very blessed stage of sadhana. If sadhana is not good, then that feeling or experience does not arise. Ultimately, His gaze means His grace. So if in mediation one does not feel that Parama Purusa is looking at them, then one must request Him to fix His eyes on them. In meditation, if one feels that He is looking upon them, then that creates a huge upsurge of spiritual vibration and bliss. That is what has been expressed in this song.

References:
1. NSS, Shivas Teachings – 2 (continued) (Discourse 13)
2. AV-30, The Sound of God
3. Subhasita Samgraha - 1

== Section 2 ==

Links

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