Baba
Note: The Diipavali festival is upon us, Sunday, 27 October 2019 - Happy Diipávalii!!
Namaskar,
In His historic 1990 discourse, Baba guides us that the external show of lights during Diipavali / Diipávalii is the outer presentation of the internal idea that we are to “illumine the inner heart with the divine effulgence of Parama Purusa.”
So the external show of lights done at our social functions is just to display the inner feeling of the heart - “to light the lamp of our heart with His divine love.” Because ultimately anyone can engage in the external show of Diipavali by lighting candles - but that is not the main goal. Rather, it is the inner heart’s lamp of bhakti which should be lit. So the real essence of Diipávalii - the inner Diipavali of the heart - is to engage in spiritual practices, by His divine grace. That is the unique aspect of this Ananda Marga festival.
Otherwise just to engage in an external show of lights is not our tantric way. Our path of Ananda Marga is based on the most sublime spiritual ideal. So we practice everything in a spiritual manner - lighting the internal lamp of bhakti by His grace. This is Diipávalii in our Ananda Marga system.
http://anandamargauniversal.blogspot.com/
Diipavali of the atma', soul
Here is the as-is transcription from Baba’s DMC discourse about diipavali.
Ananda Marga ideology says, "You should make arrangements for different types of festivity on the occasions of the ceremonial functions of the Marga. Ensure that those who enjoy the celebrations also get thereby healthy opportunities for their physical growth, mental development and spiritual progress." (1)
We should ensure that in all our AMPS units, there is a specially-designed program for Diipavali.
http://anandamargauniversal.blogspot.com/
Festival brings joy and vigour
Ananda Marga philosophy guides us, “When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming – and this will bring about your collective welfare.” (2)
In our AM way of life, festivals or social functions serve a particular purpose. They satisfy a special need for the society as they bring one and all together. They help cultivate family feeling, cosmic brotherhood, and serve as a reminder that we are all one. Festivals strengthen the social fabric and bring social harmony and good feeling to all. They are a special way to help cultivate the feeling of 'one human society' and bring everyone close.
http://anandamargauniversal.blogspot.com/
Collective social functions brings unity
In His 'Social Psychology' discourse, Baba describes the unique role and special purpose which social functions like Diipávalii serve.
Ananda Marga philosophy states says, "Common social functions bring different members of society together and are, therefore, a great unifying force." (3)
Ananda Marga philosophy states says, "Preservation of unity in society. If it is possible to enthuse the members of society with the following they will ensure unity in society - a common ideal, a casteless society, collective social functions and no capital punishment." (4)
Festivals, or collective social functions, are one of three or four specific recommendations which Baba gives for establishing and maintaining unity in the society.
Namaskar,
at His lotus feet,
Sutreshvara Deva
~ In-depth study ~
Naemittik kriyá & festival
Ananda Marga philosophy guides us, “Kriyá is of two types: Nitya kriyá and naemittik kriyá. Those actions which are essential for the preservation of human existence are nitya kriyá, whereas those which are occasional and done with some other purpose are called naemittik kriyá. For instance, eating, bathing, resting, spiritual practice are nitya kriyá, because without food, drink, bathing and rest, etc., physical human existence become endangered, and in the absence of spiritual practice human psychic degeneration is unavoidable. Hence, in the daily lives of human beings, spiritual practice is indispensable. Regular spiritual practice leads to psycho-spiritual parallelism. A sadhaka slowly and steadily advances spiritually and finally becomes ensconced in the supreme spiritual stance. Naemittik kriyá are actions which are occasional and done with a set purpose, such as employment, study, charity, festivals, observances, etc. Naemittik kriyá may have a certain value in human life but is not as essential as nitya kriyá.” (5)
Comforts of women during festivals
Ananda Marga Caryacarya, “Men and women are human beings having equal dignity. As the physical strength of women is less than that of men, the latter should always endeavour to save the prestige of women. As the mothers of men, women can claim this much as a right. Special attention should be paid to the comforts of women during festivals, at spiritual conferences, and on other occasions.” (6)
Festivals of Ananda Marga irrespective of caste
Ananda Marga philosophy guides us, “If the people of a particular caste are considered superior to other castes, economic injustice will be encouraged. In India, the so-called upper-caste Hindus perpetrate injustice on the Harijan community (the so-called untouchables). This has created a serious rift in the society. To eradicate this sort of social injustice, caste divisions should be completely abolished. In Ananda Marga, in the very first phase of initiation, a new member is taught to forget both their caste and colour. In the functions and festivals of a society based on caste divisions, the influence of caste prejudice is tremendous. In the collective functions and festivals of Ananda Marga, everyone, irrespective of caste, community or colour, can freely participate. In the society in general, the difference between castes and communities is given too much importance. Ananda Marga rejects these narrow sentiments.” (7)
Our festivals are for both the young and the aged
During diipavali, there should be various plans and programs for the children to enjoy this festival. They can engage in the arts, sports, music, spiritual practices, games, and competitions, and enjoy special treats etc.
Ananda Marga philosophy states, “Humans are social beings. So every human being likes utsava. It is the desire of all that they will rejoice unitedly. In Europe Puritanism failed in the end, only because the Puritans failed to care for the desires of the general public. They preached their theory only to a handful of devotees of knowledge.”
“Ananda Marga is for the general public. So, considering the necessity of the general mass, proper importance has to be given to the Utsava in social life. Enthusiasm in a utsava is the greatest in the children, in the tender aged boys, in the youths and last of all in grown ups. In the programmes of a Utsava, therefore, you shall think for the children first. Their sweet stammering noises ensure the success of the Utsava. But whatever arrangements you may make for the children, the youngsters, youths, or for the grown-ups, make that there is no dearth of discipline even to the minutest extent anywhere. Let there be complete harmony...” (8)
Also for diipavali there should be scope for the elderly and aged to engage in various activities, share their talents and experiences, and be treated with deep regard and respect etc.
Ananda Marga philosophy states, “A grown up man does not like that others should call him grown up. An old man does not like that others should tell him old. Do you know, why they do not like to be said so? The adults or the aged are nearing death. This means that one is drawing nearer death as one grow up and this is why one does not like to be told grown up or old.”
“Taking this for granted regarding human psychology, you shall arrange for two or three items in the programme for the old to enjoy, so that they may think at least for a short time that they are not old, they have sufficient energy still left in them.” (9)
Our Samskrta names
Ananda Marga Caryacarya states, "At the time of initiation or shortly afterwards, those who do not have a Sanskrit name should be given one by the ácárya/á. The word deva should be suffixed to the name...the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings." (10)
References
1. Caryacarya - 1, Social Functions and Festivals
2. A Few Problems Solved - 5, On Festivals
3. A Few Problems Solved - 7, Social Psychology
4. A Few Problems Solved - 7, Social Psychology
5. Ananda Marga Philosophy in a Nutshell - 4, Nitya Karma and Naemittik Karma
6. Caryacarya, part 1, Social Relationship between Men and Women
7. Ananda Marga Philosophy in a Nutshell - 4, Our Social Treatise
8. Táttvika Diipiká (Dvitiiya Parva)
9. Táttvika Diipiká (Dvitiiya Parva)
10. Caryacarya - 1, The Process of Initiation
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
True sleep vs bad habit
Ananda Marga philosophy states, "The first bad habit is nidra or sleep. Sleep is a state that creates a feeling of vacuity after it is over. That is, immediately after waking up people forget where they were or what they were doing before sleeping. They lose the sense of time. “What’s the time now?” they ask, forgetting whether it is day or night. If people sleep too much for days on end, this mental disorientation persists for a long time. “Is it day or night? What time is it?” they ask, confused. If this continues, their receptive and retentive powers decrease resulting in an almost total loss of mental power. They become dull, and lack courage to face life’s problems. They may have physical strength, but they lack courage. The ancient people believed that excessive sleep is good for health, but this is not the case. Rather, too much sleep not only impairs the health, but has an adverse effect on the mind." (1)
In materialistic societies, it is taught that 8 hours of sleep is essential. But that is not correct. If one sleeps deeply, then four hours of sleep is sufficient. One will awaken feeling revived and refreshed. In contrast, if one does not sleep deeply then the body will not be properly repaired nor restored. So the amount of time is not the operative factor. Rather, the depth of sleep is the key point. True sleep means a dreamless sleep - then both mind and body are quickly restored. In deep sleep, there is a complete vacuum, and one is not aware about the passage of time. In that state, only a few hours of sleep are needed.
Reference
1. Ananda Vacanamrtam - 8, Bad Habits Which Should Be Given Up
== Section: News of 05 Nov 2018 ==
Call of Mantracetananda Dada: Come forward for....
~ Below is courtesy of WhatsApp forums ~
How to understand this eternal truth
Note: Baba’s guideline appended below gives two very significant teachings:
(a) When you arrived on this earth you came empty handed. Everything belongs to Parama Purusa because He has created this universe. To think, “Something is mine” is a misguided notion. Your house, your family, and whatever else you think to be yours, after 150 years you will not have those things / relations. What to say of 150 years, even after one minute you may not have them. So one is just a pseudo-owner; the real owner is Parama Purusa. But this mistaken sense of personal ownership is the effect of avidya maya. Because avidya maya does not allow human beings to gain this simple awareness that everything belongs to Parama Purusa. Only when the veil of avidya maya is removed a little then people start talking about this idea. Otherwise, there would not be any need to even raise this matter. The day when avidya maya is fully eradicated one will become Parama Purusa.
(b) The second teaching is that as humans we have special power, i.e. one’s I-feeling. Because of this a person can do sadhana and become one with Parama Purusa. Other jiivas do not have such a clear I-feeling and they cannot do A-grade sadhana. That is why we should use our potentiality by (1) not having the vanity of taking another’s property as our own, and (2) utilizing the psychic potentiality for spiritual practice.
For more understanding read Baba’s below teaching:
Ananda Marga ideology states, “On a deeper analysis, it is found that human beings have nothing to call their own. They may boast about their intellect, intelligence, power and influence but the real owner of these is Parama Puruśa. By His grace, alone can one utilize or enjoy objects. If Parama Puruśa so desires. He can snatch away all these possessions from humans, And the humans will be unable to do anything about it. After realizing the Supreme truth intelligent people should endeavour to realize Parama Puruśa with the power He has given them. This realization of the Supreme also depends on His grace. In order to merit Parama Puruśa’s grace, unit beings will also have to do something. Their duty is to contemplate or ideate on Him.” (1)
Reference
1. Ananda Philosophy in a Nutshell - 4, Bhakti and Krpá
How to awaken your great potentiality
Ananda Marga philosophy states, "Whatever you have said, or are saying, or will say in future, lies within you as dormant vitality. A great potentiality lies dormant in each human being, just as a huge banyan tree lies latent within a tiny seed. The banyan seed sprouts when light, air, water and fertile soil exist in requisite amounts. It subsequently grows foliage and branches, and in the course of time develops into a gigantic tree. Similarly, the immense potentialities of human beings lie latent and hypnotized in the kulakuńd́alinii at múládhára cakra as dormant humanity. When the kuńd́alinii is raised upwards through mantrágháta and mantra caetanya in the process of meditation (this process is called purashcarańa in Tantra and amrtamudrá or ánandamudrá in yoga), the doors of human potentiality start opening one after another. Human beings grow in beauty and vitality, their flowers divine, their foliage lush. Such individuals develop into great people in the eyes of the public and finally become one with the Supreme Entity." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 8, The Acoustic Roots of the Indo-Aryan Alphabet
Recent postings Other topics of interest
Real Diipávalii
Note: The Diipavali festival is upon us, Sunday, 27 October 2019 - Happy Diipávalii!!
Namaskar,
In His historic 1990 discourse, Baba guides us that the external show of lights during Diipavali / Diipávalii is the outer presentation of the internal idea that we are to “illumine the inner heart with the divine effulgence of Parama Purusa.”
So the external show of lights done at our social functions is just to display the inner feeling of the heart - “to light the lamp of our heart with His divine love.” Because ultimately anyone can engage in the external show of Diipavali by lighting candles - but that is not the main goal. Rather, it is the inner heart’s lamp of bhakti which should be lit. So the real essence of Diipávalii - the inner Diipavali of the heart - is to engage in spiritual practices, by His divine grace. That is the unique aspect of this Ananda Marga festival.
Otherwise just to engage in an external show of lights is not our tantric way. Our path of Ananda Marga is based on the most sublime spiritual ideal. So we practice everything in a spiritual manner - lighting the internal lamp of bhakti by His grace. This is Diipávalii in our Ananda Marga system.
http://anandamargauniversal.blogspot.com/
Diipavali of the atma', soul
Here is the as-is transcription from Baba’s DMC discourse about diipavali.
“इस मन का जो अन्धकार है, उसको हटाना है | ऐसा नहीं कहना है कि---"घर में दीवाली, मेरे घर में अन्धेरा |" घर में भी दीवाली होनी चाहिए | और यह दीवाली, आत्मा की दीवाली |” (03 June 1990, DMC discourse: Cult of Spirituality)Here below is the transliteration into Roman script:
“Isa mana ka' jo andhaka'r hai usko hat'a'na' hae. Esa' nahin kahana' hai ki - Ghar-ghar men diivali, Mere ghar men andhera'. Ghar men bhii diiva'lii honii ca'hiye. Aor ye diiva’lii, a'tma' kii diivali.” (03 June 1990, DMC discourse: Cult of Spirituality)Next is the central idea of what Baba spoke on that occasion.
The darkness of the mind should be removed. 'In each and every house there is a festival of light, yet my home is dark', one should not say like this. Instead, there should be diivali (festival of light) in the home, and it is the diivali of the atma' (festival of soul).Our A'nanda Ma'rga Baba places great emphasis on the celebration of our various festivals. They are a time of rejoicing in all the spheres of life.
Ananda Marga ideology says, "You should make arrangements for different types of festivity on the occasions of the ceremonial functions of the Marga. Ensure that those who enjoy the celebrations also get thereby healthy opportunities for their physical growth, mental development and spiritual progress." (1)
We should ensure that in all our AMPS units, there is a specially-designed program for Diipavali.
http://anandamargauniversal.blogspot.com/
Festival brings joy and vigour
Ananda Marga philosophy guides us, “When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming – and this will bring about your collective welfare.” (2)
In our AM way of life, festivals or social functions serve a particular purpose. They satisfy a special need for the society as they bring one and all together. They help cultivate family feeling, cosmic brotherhood, and serve as a reminder that we are all one. Festivals strengthen the social fabric and bring social harmony and good feeling to all. They are a special way to help cultivate the feeling of 'one human society' and bring everyone close.
http://anandamargauniversal.blogspot.com/
Collective social functions brings unity
In His 'Social Psychology' discourse, Baba describes the unique role and special purpose which social functions like Diipávalii serve.
Ananda Marga philosophy states says, "Common social functions bring different members of society together and are, therefore, a great unifying force." (3)
Ananda Marga philosophy states says, "Preservation of unity in society. If it is possible to enthuse the members of society with the following they will ensure unity in society - a common ideal, a casteless society, collective social functions and no capital punishment." (4)
Festivals, or collective social functions, are one of three or four specific recommendations which Baba gives for establishing and maintaining unity in the society.
Namaskar,
at His lotus feet,
Sutreshvara Deva
~ In-depth study ~
Naemittik kriyá & festival
Ananda Marga philosophy guides us, “Kriyá is of two types: Nitya kriyá and naemittik kriyá. Those actions which are essential for the preservation of human existence are nitya kriyá, whereas those which are occasional and done with some other purpose are called naemittik kriyá. For instance, eating, bathing, resting, spiritual practice are nitya kriyá, because without food, drink, bathing and rest, etc., physical human existence become endangered, and in the absence of spiritual practice human psychic degeneration is unavoidable. Hence, in the daily lives of human beings, spiritual practice is indispensable. Regular spiritual practice leads to psycho-spiritual parallelism. A sadhaka slowly and steadily advances spiritually and finally becomes ensconced in the supreme spiritual stance. Naemittik kriyá are actions which are occasional and done with a set purpose, such as employment, study, charity, festivals, observances, etc. Naemittik kriyá may have a certain value in human life but is not as essential as nitya kriyá.” (5)
Comforts of women during festivals
Ananda Marga Caryacarya, “Men and women are human beings having equal dignity. As the physical strength of women is less than that of men, the latter should always endeavour to save the prestige of women. As the mothers of men, women can claim this much as a right. Special attention should be paid to the comforts of women during festivals, at spiritual conferences, and on other occasions.” (6)
Festivals of Ananda Marga irrespective of caste
Ananda Marga philosophy guides us, “If the people of a particular caste are considered superior to other castes, economic injustice will be encouraged. In India, the so-called upper-caste Hindus perpetrate injustice on the Harijan community (the so-called untouchables). This has created a serious rift in the society. To eradicate this sort of social injustice, caste divisions should be completely abolished. In Ananda Marga, in the very first phase of initiation, a new member is taught to forget both their caste and colour. In the functions and festivals of a society based on caste divisions, the influence of caste prejudice is tremendous. In the collective functions and festivals of Ananda Marga, everyone, irrespective of caste, community or colour, can freely participate. In the society in general, the difference between castes and communities is given too much importance. Ananda Marga rejects these narrow sentiments.” (7)
Our festivals are for both the young and the aged
During diipavali, there should be various plans and programs for the children to enjoy this festival. They can engage in the arts, sports, music, spiritual practices, games, and competitions, and enjoy special treats etc.
Ananda Marga philosophy states, “Humans are social beings. So every human being likes utsava. It is the desire of all that they will rejoice unitedly. In Europe Puritanism failed in the end, only because the Puritans failed to care for the desires of the general public. They preached their theory only to a handful of devotees of knowledge.”
“Ananda Marga is for the general public. So, considering the necessity of the general mass, proper importance has to be given to the Utsava in social life. Enthusiasm in a utsava is the greatest in the children, in the tender aged boys, in the youths and last of all in grown ups. In the programmes of a Utsava, therefore, you shall think for the children first. Their sweet stammering noises ensure the success of the Utsava. But whatever arrangements you may make for the children, the youngsters, youths, or for the grown-ups, make that there is no dearth of discipline even to the minutest extent anywhere. Let there be complete harmony...” (8)
Also for diipavali there should be scope for the elderly and aged to engage in various activities, share their talents and experiences, and be treated with deep regard and respect etc.
Ananda Marga philosophy states, “A grown up man does not like that others should call him grown up. An old man does not like that others should tell him old. Do you know, why they do not like to be said so? The adults or the aged are nearing death. This means that one is drawing nearer death as one grow up and this is why one does not like to be told grown up or old.”
“Taking this for granted regarding human psychology, you shall arrange for two or three items in the programme for the old to enjoy, so that they may think at least for a short time that they are not old, they have sufficient energy still left in them.” (9)
Our Samskrta names
Ananda Marga Caryacarya states, "At the time of initiation or shortly afterwards, those who do not have a Sanskrit name should be given one by the ácárya/á. The word deva should be suffixed to the name...the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings." (10)
References
1. Caryacarya - 1, Social Functions and Festivals
2. A Few Problems Solved - 5, On Festivals
3. A Few Problems Solved - 7, Social Psychology
4. A Few Problems Solved - 7, Social Psychology
5. Ananda Marga Philosophy in a Nutshell - 4, Nitya Karma and Naemittik Karma
6. Caryacarya, part 1, Social Relationship between Men and Women
7. Ananda Marga Philosophy in a Nutshell - 4, Our Social Treatise
8. Táttvika Diipiká (Dvitiiya Parva)
9. Táttvika Diipiká (Dvitiiya Parva)
10. Caryacarya - 1, The Process of Initiation
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Important Teaching ==
True sleep vs bad habit
Ananda Marga philosophy states, "The first bad habit is nidra or sleep. Sleep is a state that creates a feeling of vacuity after it is over. That is, immediately after waking up people forget where they were or what they were doing before sleeping. They lose the sense of time. “What’s the time now?” they ask, forgetting whether it is day or night. If people sleep too much for days on end, this mental disorientation persists for a long time. “Is it day or night? What time is it?” they ask, confused. If this continues, their receptive and retentive powers decrease resulting in an almost total loss of mental power. They become dull, and lack courage to face life’s problems. They may have physical strength, but they lack courage. The ancient people believed that excessive sleep is good for health, but this is not the case. Rather, too much sleep not only impairs the health, but has an adverse effect on the mind." (1)
In materialistic societies, it is taught that 8 hours of sleep is essential. But that is not correct. If one sleeps deeply, then four hours of sleep is sufficient. One will awaken feeling revived and refreshed. In contrast, if one does not sleep deeply then the body will not be properly repaired nor restored. So the amount of time is not the operative factor. Rather, the depth of sleep is the key point. True sleep means a dreamless sleep - then both mind and body are quickly restored. In deep sleep, there is a complete vacuum, and one is not aware about the passage of time. In that state, only a few hours of sleep are needed.
Reference
1. Ananda Vacanamrtam - 8, Bad Habits Which Should Be Given Up
== Section: News of 05 Nov 2018 ==
Call of Mantracetananda Dada: Come forward for....
~ Below is courtesy of WhatsApp forums ~
~ Above is courtesy of WhatsApp forums ~आजकल हम लोग बहुत होशियार हो गए है। हम लोग ऐसा तरीका निकालना चाहते है। जिससे हैम लोग सेफ रहे।अभी तक कोई भी आगे आने के लिए बहार नही आया। कि चलो मैं आगे आ कर मार्गियों को यूनाइट करने का बीड़ा उठाता हूँ।पहले कोई आगे आये। फिर वोह सब लोगो को साथ ले कर चलने का प्रयास तो करे।पहले यदि 20 लोग आगे आये ,तो देखो आपके पीछे आपने आप लोग आएंगे।हम लोग (हर फूल) परमपुरुष के गले का हार बनना तो चाहते है। लेकिन कोई फूल , एक सुई की चुभन सहने के लिए तैयार नही है।।हम दूसरे को सुभाष, आजाद, भगत सिंह बनाने के लिए प्रेरणा देने चाहते है। लेकिन अपने को विटनेस के रूप में देखना चाहते है।कोई भी आंदोलन सफल हो या असफल, लेकिन अपने असर की छाप तो समाज पर छोड़ ही देता है। आज हम लोग संस्था में जो इतने सजग है। उसके पीछे दादा मनिशानंद जी को पूरा श्रेय जाता है। लेकिन दादा मनीशानंद जी अपनी जिंदगी की परवाह न करते हुए, एकांत जीवन व्यतीत कर रहे है। इसको कहते है, बाबा के आदर्श के लिए त्याग।यदि उस वक्त दादा मनिशानंद जी को सिर्फ 20 लोगो का साथ मिल जाता। तो हम लोगो को आज यह दिन नही देखना पड़ता।अब भी हम लोग सबक नही सीखेंगे। तो क्या इसको दुर्भाग्य नही कहेंगे।
== Section: Important Teaching ==
How to understand this eternal truth
Note: Baba’s guideline appended below gives two very significant teachings:
(a) When you arrived on this earth you came empty handed. Everything belongs to Parama Purusa because He has created this universe. To think, “Something is mine” is a misguided notion. Your house, your family, and whatever else you think to be yours, after 150 years you will not have those things / relations. What to say of 150 years, even after one minute you may not have them. So one is just a pseudo-owner; the real owner is Parama Purusa. But this mistaken sense of personal ownership is the effect of avidya maya. Because avidya maya does not allow human beings to gain this simple awareness that everything belongs to Parama Purusa. Only when the veil of avidya maya is removed a little then people start talking about this idea. Otherwise, there would not be any need to even raise this matter. The day when avidya maya is fully eradicated one will become Parama Purusa.
(b) The second teaching is that as humans we have special power, i.e. one’s I-feeling. Because of this a person can do sadhana and become one with Parama Purusa. Other jiivas do not have such a clear I-feeling and they cannot do A-grade sadhana. That is why we should use our potentiality by (1) not having the vanity of taking another’s property as our own, and (2) utilizing the psychic potentiality for spiritual practice.
For more understanding read Baba’s below teaching:
Ananda Marga ideology states, “On a deeper analysis, it is found that human beings have nothing to call their own. They may boast about their intellect, intelligence, power and influence but the real owner of these is Parama Puruśa. By His grace, alone can one utilize or enjoy objects. If Parama Puruśa so desires. He can snatch away all these possessions from humans, And the humans will be unable to do anything about it. After realizing the Supreme truth intelligent people should endeavour to realize Parama Puruśa with the power He has given them. This realization of the Supreme also depends on His grace. In order to merit Parama Puruśa’s grace, unit beings will also have to do something. Their duty is to contemplate or ideate on Him.” (1)
Reference
1. Ananda Philosophy in a Nutshell - 4, Bhakti and Krpá
== Section: Important Teaching ==
How to awaken your great potentiality
Ananda Marga philosophy states, "Whatever you have said, or are saying, or will say in future, lies within you as dormant vitality. A great potentiality lies dormant in each human being, just as a huge banyan tree lies latent within a tiny seed. The banyan seed sprouts when light, air, water and fertile soil exist in requisite amounts. It subsequently grows foliage and branches, and in the course of time develops into a gigantic tree. Similarly, the immense potentialities of human beings lie latent and hypnotized in the kulakuńd́alinii at múládhára cakra as dormant humanity. When the kuńd́alinii is raised upwards through mantrágháta and mantra caetanya in the process of meditation (this process is called purashcarańa in Tantra and amrtamudrá or ánandamudrá in yoga), the doors of human potentiality start opening one after another. Human beings grow in beauty and vitality, their flowers divine, their foliage lush. Such individuals develop into great people in the eyes of the public and finally become one with the Supreme Entity." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 8, The Acoustic Roots of the Indo-Aryan Alphabet
== Section 3: Links ==
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