Baba
Story: shy to acknowledge Baba
Namaskar,
In my public life, I did not want to be seen or known as an Ananda Margii. I was plagued by this split personality. In my personal and inner life, I wanted to be with Baba and work for the mission; in my public and professional life, I did not want to be associated with the Marga.
http://anandamargauniversal.blogspot.com/
Hiding from Baba
Those days in the 1960s when I was out in public - moving around my hometown of Jamalpur - and saw another Ananda Margii, I would quickly turn the other direction, hide my face, or move away. I did not want to do namaskar to any margii in public. I thought people would say things like, "Oh look, Ramchandra has also been brainwashed by those Ananda Margiis." Hence, from an external and social perspective, I remained aloof from AM.
Internally very attracted to Baba
Internally, things were quite different. I longed to see Baba and always wanted to have a glimpse of Him. Behind closed doors I would attend all kinds of Ananda Marga functions and in my heart there was always a fervent desire to go close to Baba. In essence, this was my mind-set those days.
http://anandamargauniversal.blogspot.com/
One day I was walking down the street and out of the corner of my eye I saw a saffron robe - the type that our avadhutas wear. I immediately became alert and began to duck (squat) so no one would see me. I was sure that Baba must be nearby. And indeed there He was - walking with His entourage in my direction. To avoid being seen I hurried into a local store and hid behind the counter. My plan was to stay there until Baba passed by. That way no one would suspect me of being affiliated with Ananda Marga. So I hid. But while in my hiding spot a deep yearning arose in my heart to have just a quick glance at Beloved Baba. I could not resist this inner urge. So I slowly lifted my head and looked around the counter in order to see Baba; by that point Baba and His entourage had clearly passed my hiding spot. Yet at the exact moment when I had turned and lifted my head to see Him, all-knowing Baba turned around and looked directly towards me with His palms together in a folded-hand blessing.
2nd incident
Then there was a second such occurrence. I was in the street when I suddenly noticed that Baba's car was coming towards me from the opposite direction. I did not want to greet Ananda Margiis in public or do pranam to Baba in public. So I quickly shifted my position to the very edge of the area and stood behind other people. I was completely blocked from view. No one in Baba's entourage could see me. The car passed by - no one said a word or called my name. Success. At that moment, I felt an upsurge of bhakti and wanted to at least have a quick look at Baba. I changed my position so I could ready myself to see Baba's car as it drove off in the distance. The moment my eyes and head were in position to see Him, all-knowing Baba turned completely around in His vehicle and looked back with His folded hands blessing, looking directly towards me. Now, years and years later, I feel repentance for having been so shy and meek in those early days.
http://anandamargauniversal.blogspot.com/
I entered Ananda Marga in the 1960's. Internally I wanted to be an Ananda Margii and was attracted to Baba's magnetic personality. I was initiated, began practicing sadhana regularly, and ultimately was blessed to receive PC with Baba.
Takeaway
The above story recounted by Ramchandra ji holds key insights into how the level of bhakti affects one's personae and behavior. When one's bhakti is lower then they feel shy, even ashamed, to express their spiritual way of living in public.
Ananda Marga ideology states, "Those who are reared in the cradle of materialistic ideologies, feel shy or ashamed at first to sit in meditation in the presence of others." (1)
And verily this is what we saw in Ramchandra's story. In those early days, because of his lower stage of bhakti, he felt shy to behave as an Ananda Margii in public. Similarly in the west - and in many areas where materialism reigns - people are very hesitant to express their spiritual life in the public domain.
For instance, a person might refrain from using their Sanskrit name at their job even though this is Baba's directive (reference Caryacarya), or one may feel embarrassed to sing kiirtan in public, or so many things they may be afraid or worried to do. In all such cases it is due to a lower feeling of bhakti. They love Baba no doubt, but that love is not enough to overcome their feelings of insecurity.
http://anandamargauniversal.blogspot.com/
However, as one advances on the path, they will develop the requisite courage and nothing will obstruct their forward movement in the spiritual realm. They will always stick to their ideal - regardless of what others think. That too is Baba's teaching.
Ananda Marga philosophy guides us, "Let those well-versed in ethics criticize me or praise me, as they so desire; let Lakśmii, the goddess of wealth, either be gracious enough (because of my activities) to reside in my house, or, if she prefers, go elsewhere; let death visit me today or decades later. It makes little difference to me. Wise people will never withdraw from the path of ideology, the path which they accept as their ideal." (2)
When anyone has deeper love for Parama Purusa they will do anything and everything for Him - never swayed by public opinion or other mundane channels. Such persons keep their ideological stance always.
When bhakti is less, the sadripus (six enemies) & astapahas (eight fetters) control the mind. In that case one is terribly affected by fear, shyness, anger, envy etc. And when, by His grace, bhakti is more, then people rise above such feelings. When their attraction to Parama Purusa is deeper. all feelings of shyness go away and that sadhaka becomes an embodiment of Ananda Marga ideals.
In conclusion, when a person has lower feelings of bhakti then they may not like to call themselves an Ananda Margii and when their spiritual standard is higher they overcome all such feelings of shyness.
http://anandamargauniversal.blogspot.com/
Namaskar,
Dayadhiisha
Note: The above is a first-hand account from Shrii Ramchandra, a senior margii of 1960s from Rampur Colony in Jamalpur .
Why shy to sit in meditation in public
Ananda Marga ideology guides us, “Obstacles are the concomitants of sádhaná, struggling is a good sign. By these obstacles sádhakas can understand that their spiritual practice is on the right track. Spiritual philosophy comes into being only when sádhakas struggling with avidyás hindrances, vindicates their move towards Brahma after defeating the base propensities of avidyá by their own intellect and judgment.”
“I have already said that without obstacles there is no action, and the victory of the operative energy over obstacles is the materialization of action. These obstacles are not solely the lot of sádhakas on the path of vidyá. Those who follow the path of depravity or avidyá, and run after preya are also confronted with obstacles, which issue from the force of vidyá as a warning to desist from such base activities. Those who steal for the first time, find their hands feet trembling and see nightmarish visions even after the commission of theft. Why does this happen? It is because the force of vidyá keeps dinning into their minds that the act which they are going to do or have done, is extremely base and low, and that its consequences are disastrous. But afterwards when the constant cultivation of avidyá makes that force take a strong root in their minds, then they smother the obstacles of vidyá in the first stage. And so after some time the experienced thiefs hands and feel do not tremble anymore, nor does he see frightful hallucinations of the dreadful consequences of his acts. The intermediate condition between an immature thief and a mature is there just the same as the intermediate condition between a struggling spiritual aspirant and one who has attained the divine goal. Thus, those who are on the path of preya weave a web of rationalizations in their minds to support their activities. With this mental attitude behind their tall talks, they produce their materialistic philosophies.”
“Just as in the constant pursuit of avidyá a force of invulnerability is created against the influence of vidyá, similarly in the constant sádhaná of vidyá, sádhakas gain immunity to the influence of avidyá. Those who are reared in the cradle of materialistic ideologies, feel shy or ashamed at first to sit in meditation in the presence of others. Overwhelmed by the influence of avidyá, they think, “People may perhaps think that I, an ultramodern boy or girl, am emulating the pre-historic mode of worship!” There are many who may try to conceal their devotion from others and there are many who try to maintain their position among their friends by feigning skepticism – and then mentally beg God’s forgiveness. But in spite of such an attitude of shame, after a few days of regular spiritual practice, they will acquire the strength to overcome the influence of avidyá; and finally casting aside all the vagaries of shame and shyness, they will then be able to freely express their genuine devotion to God.” (3)
They will cry in front of everyone
Not just in the field of spirituality, but in all realms of life, when a person is deeply affected by a particular tendency then they will express that urge in public, not caring about what others think or say.
http://anandamargauniversal.blogspot.com/
For instance, suppose one receives some upsetting news at the office then they will not like to cry in public. They will control their tears. But when that news is so devastating that they are fully overcome with grief and sorrow, then that will overpower all feelings of shyness and they will cry in front of everyone.
Likewise a person with a little bit of greed will control that tendency when they are around others, but when they are overwhelmed by greed then they will grab all the money or eat all the food in front of others - they will not be concerned about what people think about them.
References
1. Subhasita Samgraha, part 3, Supreme Benevolence and Mundane Pleasure
2. Namami Krsnasundaram, Disc: 2
3. Subhasita Samgraha - 3, Supreme Benevolence and Mundane Pleasure
Plagiary?
You are my everything
“Ámi tomáre bhúlite pari ná…” (Prabhat Samgiita #0559)
Purport:
O’ Parama Purusa, it is not possible for me to forget You. I think about You incessantly. The very notion of forgetting You never even crosses my mind; it is beyond what I could ever fathom. You are my everything. I love You so much. Baba, You are always present in my heart and mind. You are my only companion on those dark nights. In times of sorrow and despair, You are the only one who remains by my side. There is no comparison to Your infinite love and endless affection. Nobody can love as You love.
O’ Compassionate One, You are the one who stole my heart. My heart has intense longing for You. I cannot think of anything other than You. Baba, You are sweetness personified. If one wanders off in a negative direction and becomes indulged in sin, under the spell of blind attachment (avidya maya), You never lose sight of them. They remain under Your care. You never let anyone drift away or lag behind. You keep everyone under Your special, loving guardianship and look after them always. All remain under Your shelter, eternally.
Baba, You are the sublime tenderness of the human mind. You are the beauty of the pure heart. You are the essence behind every virtue and sentient attribution. Without You, humanity has no hope. Baba, You are the loving caretaker of all. If anyone becomes intoxicated by pride, You guide them unto the virtuous path, time and again. Your compassion and patience has no limits. No matter the circumstance, You ensure everyone is progressing on the path of supreme benevolence….
Commonality of linguistic expression
In His below teaching, Sadguru guides us that there is no sense in quarreling over the point of language - i.e. which is superior or which is inferior etc. All languages have the same inherent value, and there are six stages of vocalization. That means to produce any sound or speak, there are six levels that are related with various cakras and glands. All the languages of the world are exactly the same through the first four stages.
For instance, if you are thirsty and thinking of a glass of water, then the initial urge to express this idea of wanting a glass of water emerges in seed form in the muladhara cakra. Second, the visualization of that image - i.e. a glass of water - comes in form at the svadisthana cakra. Third, the vital energy for that expression of wanting a glass of water is aroused in the manipura cakra. Fourth, the force needed for making that vocal expression occurs at the anahata cakra. Thus up through these first four stages, all languages are the same - it is the same process for each and every language.
That means whether one is speaking Chinese, German, Swahilii, or Tamil, if one wishes to ask for a glass of water, the process and vibration is exactly the same through these first four stages. Each speaker - regardless of their language base - must conceptualize the idea, visualise their thought, have the vital energy for that expression, and cultivate the force to speak etc. This is the same for all, regardless of their language base.
Only at the fifth stage - at the vishuddha cakra - when the sound vibration is first created in the larynx (vocal cords) do the various languages begin to differ. At that point some say water, some say panii, some say niiram, some say wasser, some say agua etc. And then finally, one speaks “I would like a glass of water” - with the help of the tongue and uvula in the sixth stage. So it is only in these last two stages, related with the actual production of sound, that the various languages differ from one another.
Thus the differences between one language and the next are quite superficial. The human desire and urge are the same throughout. It is akin to how from a medical perspective, all humans have the same set of organs that work in the same manner, yet on the outside one’s skin colour may vary. So that difference in skin tone is very superficial, as internally all human beings function medically in the same manner. Same is the case with various language groups - the inner workings of all these languages are the same.
Hence there is no sense in quarreling over the point of language - whether it be which is superior or which is inferior. Deep within, all languages are the same; there is an inner bond that unites all the languages. Just as all human beings are essentially one - originating from the same Cosmic source.
Baba's unique teaching about vocalization
Ananda Marga philosophy states, "The first stage of linguistic expression, that is, language in its potential form or seed form, lies dormant in the múládhára cakra, and it leads through successively clearer stages of manifestation to full-fledged linguistic expression. This primordial phase of linguistic expression is called paráshakti, the primordial phase of vocalization..."
"Here we are concerned with the ways of expression of language. All the potentialities of vocal expression lie dormant in the form of paráshakti at the múládhára cakra. Paráshakti is raised step by step and finally leads to the vocal expression of language."
"If vocalization remains dormant in seed form at the múládhára, it is neither audible nor perceivable in the practical world. The latent paráshakti has got to be awakened. Human beings visualize whatever they want to communicate, sometimes only for a fraction of a second, consciously or unconsciously. If they are already aware of the name and form of the visualized object, they can progress further in the process of expression, otherwise that name or form will continue to remain in the abstract world. This stage, in which one can mentally visualize what one is going to communicate, is the second stage in the process of vocalization. Its controlling point is the svádhiśt́hána cakra. The energy which causes the visualization is called pashyanti. Pashyanti is derived from the root verb drsh plus shatr, and means “that which is seeing”."
"This seeing is of two things: that which is original in the abstract world (its image is mostly indistinct) and that which is of a recurring nature in the abstract world, in other words, that which is reproduced from memory. Anubhútaviśayásampromaśah smrti. “After perceiving an object in the external world with the help of the eyes or any other external indriya, one often thinks about it.” The energy which helps one to visualize that thought is pashyanti shakti. This is the second stage of vocalization. Of course just to visualize the perceived object (with the help of pashyanti shakti) is not enough; other people cannot see your mental images or mental words, because those things belong to the psychic world. Linguistic expression pertains to the mundane world. Words are transmitted in the outer world through the medium of air or electro-magnetic waves, or some such medium. Mental images can be projected in the external world with the help of vital energy, but this sort of psychic projection is beyond the capacity of pashyanti shakti."
"Ideas in the psychic world gain momentum with the addition of vital energy. This process of coordination must be consolidated step by step before ideas can be expressed through words in the external world. The human body’s energy, or indrashakti, or luminous factor, is located in the mańipura cakra. The mańipura cakra maintains the body’s physical balance. When pashyanti shakti comes to the mańipura cakra and there receives the assistance of vital energy, it becomes madhyamá shakti. The controlling point of madhyamá shakti is the mańipura cakra or navel area.
"To externalize an idea one has to apply physical energy (philosophically, this energy is called indra). We can call this stage the first expression of the sound tanmátra. Although this sound tanmátra is not audible to the external ear because it has not yet been vocalized, it does have internal sound."
"The transformation of madhyamá shakti into the form of speech takes place at a point between the mańipura and vishuddha cakras. This is a state of calamánatá [mobility]. The force which functions between the mańipura and vishuddha cakras, trying to give vocal expression to mental ideas, is called dyotamáná."
"Dyotamáná shakti is expressed as a relentless effort to transform idea into language. If, however, in this process of transformation, the mind is affected by fear or by any other instinct, there will be only a partial or incoherent vocal expression."
In the dyotamáná stage, if the idea is not metamorphosed into a corresponding picture, or if there is any defect in the area between the mańipura and vishuddha cakras, or if there is no proper command over language, then vocal expression is bound to be affected. In such cases people are unable to give linguistic expression to things that they know. They say, “The ideas in my mind but I just can’t find the words to express it.”
"The dyotamáná stage exists in collective life, also. Ever since the dawn of human civilization, human beings have been searching for ways to fulfil their various desires: the desire to fly, the desire to move fast over land, the desire to reach the distant planets, the desire to cross the oceans. Sometimes they have succeeded, sometimes they have failed. But even after failure, they have not given up the struggle, but have persisted with renewed vigour. We are still waiting for that glorious day to arrive when we will be able to give a full and rich expression to the vast world of human thought. Today, however, we can only express a small fraction of the vast world of ideas."
"The vocal cord lies in the area of the vishuddha cakra. It is the organ responsible for transforming abstract idea into vocal expression. The energy which helps in this task is vaekharii shakti. Vaekharii shakti is the energy which causes ideas to take the form of language. It is the fifth stage in the process of vocal expression. When someone talks too much, this is the uncontrolled expression of vaekharii shakti. Some pandits, in order to prove their intellectual might through intellectual extravaganza, indulge in such unnecessary vocalization. It has been said..."
"Neither individual life nor collective life is benefited from such useless talk. Pandits may receive temporary applause but they ultimately gain nothing but a big zero."
"Even after an idea gets metamorphosed into language, if there is the slightest defect in the uvula, vocal expression will be disturbed. (The Sanskrit equivalents of “uvula” are lambiká, galashuńd́iká, and áljihvá.) Even if one articulates properly, one will not be able to speak correctly if there is any defect in the uvula."
"The energy through which the exact language is conveyed to the human ears is called shrutigocará. This is the last stage in the process of vocalization. The sound ae is the acoustic root of the six stages of vocalization: pará, pashyanti, madhyamá, dyotamáná, vaekharii, and shrutigocará." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 8, The Acoustic Roots of the Indo-Aryan Alphabet
It is the accepted international standard and Baba's system not to copy another's work and publish it in your own way. Baba has given a very strict rule on plagiarism. Why is Baba against plagiarism or stealing someone's work? There are many reasons:
1) It is against the code of asteya (non-stealing).
2) Countless stories of bhaktas need to be published. But some do not want to do the hard work of compiling and writing these stories, so they just steal them from others. But new stories need to be told, otherwise so many unpublished stories of sadhakas will be lost and forgotten forever. So watch out for story thieves, and kindly help them not to steal by posting on social media in their own way. If you want to forward this story then attach the following yellow section with the story:
“Courtesy of unknown bhakta via Ananda Marga Universal (https://anandamargauniversal.blogspot.com/)”
This will be treated as the standard protocol.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
You are my everything
“Ámi tomáre bhúlite pari ná…” (Prabhat Samgiita #0559)
Purport:
O’ Parama Purusa, it is not possible for me to forget You. I think about You incessantly. The very notion of forgetting You never even crosses my mind; it is beyond what I could ever fathom. You are my everything. I love You so much. Baba, You are always present in my heart and mind. You are my only companion on those dark nights. In times of sorrow and despair, You are the only one who remains by my side. There is no comparison to Your infinite love and endless affection. Nobody can love as You love.
O’ Compassionate One, You are the one who stole my heart. My heart has intense longing for You. I cannot think of anything other than You. Baba, You are sweetness personified. If one wanders off in a negative direction and becomes indulged in sin, under the spell of blind attachment (avidya maya), You never lose sight of them. They remain under Your care. You never let anyone drift away or lag behind. You keep everyone under Your special, loving guardianship and look after them always. All remain under Your shelter, eternally.
Baba, You are the sublime tenderness of the human mind. You are the beauty of the pure heart. You are the essence behind every virtue and sentient attribution. Without You, humanity has no hope. Baba, You are the loving caretaker of all. If anyone becomes intoxicated by pride, You guide them unto the virtuous path, time and again. Your compassion and patience has no limits. No matter the circumstance, You ensure everyone is progressing on the path of supreme benevolence….
== Section 3: Important Teaching ==
Commonality of linguistic expression
In His below teaching, Sadguru guides us that there is no sense in quarreling over the point of language - i.e. which is superior or which is inferior etc. All languages have the same inherent value, and there are six stages of vocalization. That means to produce any sound or speak, there are six levels that are related with various cakras and glands. All the languages of the world are exactly the same through the first four stages.
For instance, if you are thirsty and thinking of a glass of water, then the initial urge to express this idea of wanting a glass of water emerges in seed form in the muladhara cakra. Second, the visualization of that image - i.e. a glass of water - comes in form at the svadisthana cakra. Third, the vital energy for that expression of wanting a glass of water is aroused in the manipura cakra. Fourth, the force needed for making that vocal expression occurs at the anahata cakra. Thus up through these first four stages, all languages are the same - it is the same process for each and every language.
That means whether one is speaking Chinese, German, Swahilii, or Tamil, if one wishes to ask for a glass of water, the process and vibration is exactly the same through these first four stages. Each speaker - regardless of their language base - must conceptualize the idea, visualise their thought, have the vital energy for that expression, and cultivate the force to speak etc. This is the same for all, regardless of their language base.
Only at the fifth stage - at the vishuddha cakra - when the sound vibration is first created in the larynx (vocal cords) do the various languages begin to differ. At that point some say water, some say panii, some say niiram, some say wasser, some say agua etc. And then finally, one speaks “I would like a glass of water” - with the help of the tongue and uvula in the sixth stage. So it is only in these last two stages, related with the actual production of sound, that the various languages differ from one another.
Thus the differences between one language and the next are quite superficial. The human desire and urge are the same throughout. It is akin to how from a medical perspective, all humans have the same set of organs that work in the same manner, yet on the outside one’s skin colour may vary. So that difference in skin tone is very superficial, as internally all human beings function medically in the same manner. Same is the case with various language groups - the inner workings of all these languages are the same.
Hence there is no sense in quarreling over the point of language - whether it be which is superior or which is inferior. Deep within, all languages are the same; there is an inner bond that unites all the languages. Just as all human beings are essentially one - originating from the same Cosmic source.
Baba's unique teaching about vocalization
Ananda Marga philosophy states, "The first stage of linguistic expression, that is, language in its potential form or seed form, lies dormant in the múládhára cakra, and it leads through successively clearer stages of manifestation to full-fledged linguistic expression. This primordial phase of linguistic expression is called paráshakti, the primordial phase of vocalization..."
"Here we are concerned with the ways of expression of language. All the potentialities of vocal expression lie dormant in the form of paráshakti at the múládhára cakra. Paráshakti is raised step by step and finally leads to the vocal expression of language."
"If vocalization remains dormant in seed form at the múládhára, it is neither audible nor perceivable in the practical world. The latent paráshakti has got to be awakened. Human beings visualize whatever they want to communicate, sometimes only for a fraction of a second, consciously or unconsciously. If they are already aware of the name and form of the visualized object, they can progress further in the process of expression, otherwise that name or form will continue to remain in the abstract world. This stage, in which one can mentally visualize what one is going to communicate, is the second stage in the process of vocalization. Its controlling point is the svádhiśt́hána cakra. The energy which causes the visualization is called pashyanti. Pashyanti is derived from the root verb drsh plus shatr, and means “that which is seeing”."
"This seeing is of two things: that which is original in the abstract world (its image is mostly indistinct) and that which is of a recurring nature in the abstract world, in other words, that which is reproduced from memory. Anubhútaviśayásampromaśah smrti. “After perceiving an object in the external world with the help of the eyes or any other external indriya, one often thinks about it.” The energy which helps one to visualize that thought is pashyanti shakti. This is the second stage of vocalization. Of course just to visualize the perceived object (with the help of pashyanti shakti) is not enough; other people cannot see your mental images or mental words, because those things belong to the psychic world. Linguistic expression pertains to the mundane world. Words are transmitted in the outer world through the medium of air or electro-magnetic waves, or some such medium. Mental images can be projected in the external world with the help of vital energy, but this sort of psychic projection is beyond the capacity of pashyanti shakti."
"Ideas in the psychic world gain momentum with the addition of vital energy. This process of coordination must be consolidated step by step before ideas can be expressed through words in the external world. The human body’s energy, or indrashakti, or luminous factor, is located in the mańipura cakra. The mańipura cakra maintains the body’s physical balance. When pashyanti shakti comes to the mańipura cakra and there receives the assistance of vital energy, it becomes madhyamá shakti. The controlling point of madhyamá shakti is the mańipura cakra or navel area.
"To externalize an idea one has to apply physical energy (philosophically, this energy is called indra). We can call this stage the first expression of the sound tanmátra. Although this sound tanmátra is not audible to the external ear because it has not yet been vocalized, it does have internal sound."
"The transformation of madhyamá shakti into the form of speech takes place at a point between the mańipura and vishuddha cakras. This is a state of calamánatá [mobility]. The force which functions between the mańipura and vishuddha cakras, trying to give vocal expression to mental ideas, is called dyotamáná."
"Dyotamáná shakti is expressed as a relentless effort to transform idea into language. If, however, in this process of transformation, the mind is affected by fear or by any other instinct, there will be only a partial or incoherent vocal expression."
In the dyotamáná stage, if the idea is not metamorphosed into a corresponding picture, or if there is any defect in the area between the mańipura and vishuddha cakras, or if there is no proper command over language, then vocal expression is bound to be affected. In such cases people are unable to give linguistic expression to things that they know. They say, “The ideas in my mind but I just can’t find the words to express it.”
"The dyotamáná stage exists in collective life, also. Ever since the dawn of human civilization, human beings have been searching for ways to fulfil their various desires: the desire to fly, the desire to move fast over land, the desire to reach the distant planets, the desire to cross the oceans. Sometimes they have succeeded, sometimes they have failed. But even after failure, they have not given up the struggle, but have persisted with renewed vigour. We are still waiting for that glorious day to arrive when we will be able to give a full and rich expression to the vast world of human thought. Today, however, we can only express a small fraction of the vast world of ideas."
"The vocal cord lies in the area of the vishuddha cakra. It is the organ responsible for transforming abstract idea into vocal expression. The energy which helps in this task is vaekharii shakti. Vaekharii shakti is the energy which causes ideas to take the form of language. It is the fifth stage in the process of vocal expression. When someone talks too much, this is the uncontrolled expression of vaekharii shakti. Some pandits, in order to prove their intellectual might through intellectual extravaganza, indulge in such unnecessary vocalization. It has been said..."
"Neither individual life nor collective life is benefited from such useless talk. Pandits may receive temporary applause but they ultimately gain nothing but a big zero."
"Even after an idea gets metamorphosed into language, if there is the slightest defect in the uvula, vocal expression will be disturbed. (The Sanskrit equivalents of “uvula” are lambiká, galashuńd́iká, and áljihvá.) Even if one articulates properly, one will not be able to speak correctly if there is any defect in the uvula."
"The energy through which the exact language is conveyed to the human ears is called shrutigocará. This is the last stage in the process of vocalization. The sound ae is the acoustic root of the six stages of vocalization: pará, pashyanti, madhyamá, dyotamáná, vaekharii, and shrutigocará." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 8, The Acoustic Roots of the Indo-Aryan Alphabet
== Section ==
Warning about plagiary
It is the accepted international standard and Baba's system not to copy another's work and publish it in your own way. Baba has given a very strict rule on plagiarism. Why is Baba against this type of plagiarism or stealing someone's work? There are many reasons:
1) It is against the code of asteya (non-stealing).
2) The individual who steals gets degenerated and it sets a bad example in the social sphere.
3) It impedes social progress as others will not be inclined to pursue new and original work as they think that others will just steal it.
4) It breeds a society of lethargic people who will always wait for others to create something new. It is just like those who are lazy in the kitchen do not cook - just they wait for others to prepare food and then they steal it away.
5) Countless stories of devotees need to be published. But some do not want to do the hard work of compiling and writing these stories, so they just steal them from others. But new stories need to be told, otherwise so many unpublished stories of sadhakas will be lost and forgotten forever. So watch out for story thieves.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section: Important Teaching ==
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section: Important Teaching ==
Why people fail - 1
Namaskar,
Every human being wants to be successful. Who does not want to be successful? Whether in the realm of art, law, medicine, schooling, business, literature, science, or architecture - or any other field or endeavor - everyone wants to be successful. Knowing how to be successful then is an important recipe.
Baba has graciously given us His special guidelines wherein He explains how the 'Seven Secrets of Success' apply not just to spiritual life, but to worldly life as well. And the first secret of success is shraddhá.
http://anandamargauniversal.blogspot.com/
Unique aspect of shraddhá
Of course, all the aspects of the Seven Secrets of Success have their own unique utility. At the same time, Baba gives marked importance to the point of shraddhá. As He tells us, there is no direct English translation for the term shraddhá, yet in its more traditional usage, Baba describes shraddhá as the following.
Verily, Baba neatly describes how shraddhá manifests in day-to-day living. Suppose there is a father and a son. The boy wants to study engineering, but the father is pressuring him to study medicine. Yet the boy has little or no interest in becoming a doctor. In that case, if forced to pursue medicine, the boy will not get success. Because Baba's entire point is that to get success in worldly life, one must have a strong fascination, passion / keen interest for what they are doing. Then and only then can one get success. That is the key point.
Tragedy of today's modern society
Unfortunately, in today's materialistic society, where money is the be-all and end-all, so many people in so many lands engage in work or jobs that they do not care about. They have little or no interest in their day-to-day endeavour. But they do it to earn money, gain prestige, please their parents, or ensure their survival etc. This is the way in so-called first world and various so-called third world nations.
There are innumerable cases of this round peg in a square hole phenomenon. That means there are so many people who have a keen interest in one realm, but spend all their time doing something else - either to earn money, or due to family pressures etc. Haven't we all gone into a shop or office and noticed that the people working there appear to be going through the motions like robots and have no real interest in what they are doing. The same happens in student life as well when children are pushed by their parents in a particular direction.
In that case, according to Baba, that worker or that student cannot get success. Because, as Baba guides us, one can only be successful if they have the requisite inner motivation, strong fascination, passion / keen interest and inspiration for what they are doing. That is the special point Baba is making about shraddhá and how to apply the Seven Secrets of Success to worldly life.
http://anandamargauniversal.blogspot.com/
Baba has blessed us all with great teachings which lead us to success, including how to utilize the Seven Secrets of Success in our worldly endeavours. So we should pay heed to this doctrine not just in spiritual life but in all our worldly dealings as well.
Baba says, "You, boys and girls, should remember the points and do accordingly. It will help you in your all-around success." (Ananda Vacanamrtam - 14, Seven Secrets)
Namaskar,
Bhakti Bhusana
== Section: Important Teaching ==
Who is qualified
Who is qualified
Baba says, "Whenever there is a decline in spiritual culture in the world the cause is a lack of spiritual aspirants and qualified preceptors. In this modern world developed and effective spiritual science is freely available, but there is certainly a lack of inquisitive spiritual seekers and qualified teachers."
"Qualified spiritual teachers are those with a developed integral outlook and a capacity to impart it to their students. Unfortunately so many so-called spiritual teachers are inculcating defective and narrow ideas in the name of spirituality to serve their own self-interests."
...
"Others cite mythological stories to explain that certain gods bestow their powers on the faithful disciples, but other gods mercilessly punish the detractors. They jump at every opportunity to take advantage of the sentimental weaknesses of their credulous disciples, and in the name of spiritual training create obstacles on the path of spiritual progress by relating all kinds of cock and bull stories."
"...These “religious merchants” with their non-integral outlook, want to divide humanity into different groups (Indians, Germans, Russians, etc.) ." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 5, Integral and Non-Integral Outlook
== Section 4: Links ==
- #3: How this started
Other topics of interest
