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Tuesday, September 3, 2019

Life-belt of sadhana + 2 more

Baba

Life-belt of sadhana

Namaskar,

One of the central tenets of Ananda Marga ideology is embedded within point #10 of Sixteen Points:

"Observe non-compromising strictness and faith regarding the sanctity of Ista."

But how can one practically and tangibly distinguish if they are properly adhering to this tenet of Ista? That is what this topic is all about. In comparison, if you attend the local dharmacakra each week then you can definitively state that you properly follow point #16 of Sixteen Points. Likewise if you do half-bath regularly according to the prescribed system then you can confidently say that you adhere to point #5 of Sixteen Points. Certainly, many or most of the Sixteen Points are empirically verifiable. At the outset, the point of Ista may seem more difficult to verify; however there are some key factors that clearly delineate one's standing on the point of Ista.
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Strictness in Ista means faith in Parama Purusa

In sadhana, there are two essential components: The sadhaka and Parama Purusa, i.e. the One being worshiped. Parama Purusa is always singular - never two or more. And in spiritual parlance, that Parama Purusa or God is known as Ista. In turn, one may call that Ista by any epithet. But that Ista is the Divine Entity. And strictness in Ista means having firm faith and belief that the Divine Entity will solve all your problems and grant you eternal shelter. To the degree one harbors doubt in the Supreme Entity is the degree to which they are weak or lacking in Ista. The degree of trust one has in the Supreme Entity is the measure of faith one has in Ista.

Just as a child thinks that its mother will certainly solve all their problems, similarly a sadhaka holds firm that Parama Purusa will surely save them in all circumstances. That is strictness in Ista. Trust in God means having firm faith in Ista. And that Ista must be singular in nature. Those worshiping multiple gods cannot be strict in Ista.


Worshiping multiple deities = deficit in Ista

There are some sadhakas who perform Ananda Marga sadhana, do Guru Puja, and sing kiirtan etc, but when a problem arises they pray to some other for help and support. For instance, some sadhakas from a Hindu background who are struggling to find a suitable husband for their daughter may go to the Hindu temple and seek a boon from the mythological elephant god, Lord Ganesh. They think that Ganesh will help solve the problem by granting them a handsome, well-educated, wealthy husband for their daughter.
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But this type of appeal to the so-called elephant god itself reveals that they do not have full faith and trust in Lord Shrii Shrii Anandamurti ji. They do not have strictness and faith on Ista. Because if they had full faith in Ista then they would automatically feel that Baba is already doing what is best and there is no need to seek outside help from some other imaginary figure like Ganesh or any other god or goddess.

Those who fall in this category are lacking something in their sadhana. Whether one (a) appeals to the Semitic faiths, (b) prays to nature, or (c) any other kind of ritualistic worship, if one surrenders to something other than Parama Purusa Shrii Shrii Anandamurti ji, then one is deficient on the point of Ista. Keeping photos of other so-called gods and goddesses on the puja table or in the house, singing Prabhat Samgiita to Lord Shiva or Lord Krsna during one's own spiritual practices, or honouring other deities in any way undermines one's ability to observe non-compromising strictness and faith regarding the sanctity of Ista.

Faith in Ista brings courage

When one is strict and has faith in Ista then they naturally have a strong sense of courage. They feel that Parama Purusa Baba is the all-powerful Supreme Entity and that there is no force stronger than He in this universe. This inner link with Him makes one courageous, brave, and ready to stand tall in all situations.

So if anyone is lacking in courage and exhibits cowardly behaviours, that is the degree to which they are not adhering to the point of Ista. As with all these matters, one's strictness and faith in Parama Purusa (Ista) exists along a continuum. It is not all or nothing. For example, if one has 90% faith in Ista they will have 90% courage; and if one has less faith in Ista - such as 30% - then they will have only 30% courage and 70% cowardliness. That is the way it manifests: It varies in degree according to the level of one's faith in Parama Purusa Baba (Ista). And without faith in Ista, spiritual progress will be compromised.
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Conclusion

Point #10 of Sixteen Points, i.e. “non-compromising strictness and faith regarding the sanctity of Ista”, is one of the key aspects of spiritual life. Every sadhaka should be keenly aware of their own standing on this tenet. By employing the following four factors, everyone can evaluate their own commitment and standing regarding their own strictness and faith in Ista.
(a) Worshiping or relying upon multiple deities, i.e. not having singular, pointed bhakti for Parama Purusa Baba.
(b) Suffering from a lack of courage to follow dharmic principles.
(c) Taking shelter in some material, finite entity like money, not Parama Purusa.
(d) Giving credence to something functioning independently from Parama Purusa like fate (niyati) etc

If any sadhaka is susceptible or weak and gives value to any of the aforementioned factors, it means their strictness in Ista is not up to the proper standard. Remember, point #10 of Sixteen Points is the backbone of our sadhana.

Namaskar,
In Him,
Ananda

~ In-depth study ~

Examples why some lack courage in day to day life

(a) One sadhaka may be invited to a social party with their old friends or new associates etc. That sadhaka knows that there will be meat and alcohol etc at the party but they attend anyway because they do not have the courage to say, "Thank you, but I cannot attend." So they attend the party and compromise in all kinds of ways. In that case, we can say that sadhaka is lacking in strictness and faith in Ista. Firstly, because they do not have the requisite courage to kindly decline the invitation, and secondly because once on-site they failed to maintain a proper level of conduct.

(b) One sadhaka might return to their village and perform the dogmatic Hindu shraddha ceremony for their deceased great-grandfather just to please those local villagers. That margii does not have the strength of mind and requisite faith in Parama Purusa Baba (Ista) to stand on the Ananda Marga principles and state that, "We already performed the Ananda Marga shraddha ceremony for my respected great-grandfather." That person shudders to think how those villagers might respond. So he acquiesces to social pressure and performs their ritualistic death ceremony according to their local customs etc. Such a cowardly act is indicative of one who lacks faith in Ista.

A related example might be the one who is called upon to attend a local shraddha ceremony (death ceremony) in his village and he is afraid to tell the organisers that he will not eat. Rather due to shyness and public pressure, that sadhaka violates Ananda Marga conduct rules and takes food at the shraddha ceremony. Such type of action reflects a lack of courage. And this stems from a lack of faith in Parama Purusa (Ista). And without strict faith in Ista, one’s spiritual progress will be hindered.
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Without faith in Parama Purusa (Ista) one cannot oppose wrongdoers

(c) Then there are some who see unideological activities going on in our Ananda Marga Pracaraka Samgha (AMPS) but they are scared to speak up and oppose those injustices for fear of losing their post and place. They may see that one group has torn down margii rights, or distorted Baba's original discourses, or imposed some kind of dogma like Fake Ananda Vanii, but they themselves remain quiet. All because they are frightful of the potential backlash. So instead of taking a dharmic stand and holding firm to the ideological fundamentals, those sadhakas compromise. Sadly, they accept those wrongdoings. Anyone acting in this way lacks faith and trust in Parama Purusa Baba.

(d) Then there are those margiis who disappeared during Emergency. In order to hide their identities and show they are not Ananda Margiis they began smoking cigarettes, chewing tobacco, and eating onions and garlic. They literally ran from the battlefield when confronted by controversy and clash. And they did not return when Emergency was lifted either. By their lack of courage, anyone can understand that such persons had a low degree of faith in Parama Purusa Baba (Ista).

(e) And verily there are so many other occasions where one might lack the courage to do the right thing, i.e. where one cannot stand up for their own principles or fight against injustice. All this speaks to a lack of strictness and faith in Parama Purusa Baba. Unfortunately, without faith in Ista, spiritual progress is not a possibility.
https://anandamargauniversal.blogspot.com

Teachings on strictness in Ista

Ananda Marga ideology states, "You know fundamentally there is no difference between Náráyáńa and Ráma. Nára means Prakrti, Ayana means Shelter. Náráyańa means Shelter of Prakrti i.e. Cognitive Puruśa and Ráma, (Ram + Ghaun = Ráma) i.e. the most attractive entity of the entire cosmos is Parama Puruśa. “I also know”, said Hanuman, “that there is no fundamental difference between Ráma and Náráyańa, but you know my goal is a singular entity – singular in name, singular in idea, ideology and ideation. Ráma is my everything, I don’t know any Náráyańa.”" (1)

Strictness in Ista, i.e. firm faith in the Divine Entity - brings tremendous strength and courage. Those lacking in this regard will not be able to uphold dharma in all circumstances.

Ananda Marga ideology states, "They will have to become dedicated to their Iśt́a; they will have to establish a relationship of exclusive devotion to Iśt́a. If there is not intense attachment to one’s Iśt́a in one’s heart, then one cannot do anything. Thus during sádhaná you should think that as you are thinking of Parama Puruśa, He is also thinking of you. This is the proper devotion to one’s Iśt́a." (2)

Here again Baba guides us that those who are strict in Ista gain more and more courage; such bhaktas are assured victory, always.

Ananda Marga ideology states, "Every devotee possesses enough courage. Those who pursue the path of bhakti automatically acquire such courage – they are not timid...Devotees are capable of doing anything and everything." (3)

Ananda Marga ideology states, "One should remember that courage comes according to power; in other words courage and power come together. A man who is powerless is also a coward. To establish yourself in the ideology you need two things. One is courage. So if you want to become powerful, you need not only ideology but also “Iśt́a.” Even for courage and efforts, you need the help of the Lord." (4)

References
1. Subhasita Samgraha - 12, The Spirit of Yoga
2. Ananda Marga Ideology & Way of Life - 11, Parama Puruśa and His Creation
3. Ananda Vacanamrtam - 7, The True Nature of Bhakti
4. Subhasita Samgraha - 20, Ideology, Goal and Devotion


== Section 2: Prabhat Samgiita ==

You have stolen my heart

Note: Only those bhaktas who feel a deep spiritual vibration in their heart can understand this song in the depths of their core.

"Tumi esecho dvár bhengecho, kárár andhakár álo karecho..." (Prabhat Samgiita #1499)

Purport:

Baba, my Parama Purusa, You have come and smashed the prison gate of avidya maya, dogma, and ignorance which surrounded my existence, and showered Your causeless grace. You have transformed the darkness with refulgence, and filled my life with bliss. I was depressed, frustrated, and had no hope in my being. I thought that I had no one in this world. You looked towards me with Your heavenly compassion and soft smile and brought me close. O' my Lord, You have graciously wiped away all the stains and impurities of my mind and filled it with optimism and Your unparalleled prema and bhakti.

Cir Acin, I do not know how You have stolen my heart and made me Yours. Now my mind constantly runs towards You. My Supreme Being, Baba, nobody can recognise You. You are beyond all thought and imagination and have filled my being with inspiration and bhakti by pouring Your holy refulgence into the dark abode of my mind. You have filled the tune with various rhythms, and made each and every aspect of my life charming with Your sublime vibration and endless compassion.

Divine Entity, Baba, with what string have You bound me. What a loving bond You have made. It not that of chains, but rather the binding of the thread of flowers, Your affection. Now I constantly long for You; I cannot forget Your eternal prema. You have removed all my staticity with Your bond of supreme love and Your nectar like sweet vibration.

Baba, You have showered immense causeless grace on me...


Notes for Prabhat Samgiita #1499:

[1] Cir Acin: [Cir means 'eternal'; Acin means 'unrecognisable'] In this human life, no jiiva can truly know or recognise Parama Purusa. Because when anyone recognises or realises Him, then they immediately lose their individual existence and become one with Him. This is the Cosmic law. Because recognising Him is a mental endeavour, and as soon as the mind fully realises Him then it can no longer remain separate from Him. That is why the sadhaka says, “I cannot say that I know Parama Purusa nor can I say that I do not know Him. He is beyond knowing and not knowing.” That is why one of His innumerable names is Cir Acin.

Ananda Marga ideology guide us, “I cannot say that I have known Brahma perfectly, because to know Brahma in His entirety the entire Brahma should be my psychic object. But it is not possible for the small-I to know even His finite manifestation, far less the entire Brahma." (1)

That is why when a sadhaka becomes one with Brahma, they lose their unit existence.

Reference
1. Ananda Marga Ideology & Way of Life - 8, The Supreme Question – 2


== Section: Important Teaching ==

Ways to improve trade unions

Prout philosophy states, "The necessity of the trade union movement, to safeguard the interests of workers, cannot be denied. To guide this movement along the proper path, appropriate steps must be taken."

"Generally it is observed that trade union leaders do nothing to make workers conscious of their responsibilities in comparison to the extent to which they try to create in workers an awareness of their rights and demands. The best way to rectify this situation is to clearly accept the right of workers to participate in the management of industrial, trade and commercial enterprises. In this regard idealistic sermons or moral preaching will not bring positive results."

"Another great defect in the trade union movement is that its leadership does not always remain in the hands of true manual labourers or other workers. Political leaders with party interests tend to dominate trade unions. Their primary objective is to promote the selfish interests of the party, not the welfare of the workers." (1)

Reference
1. Problems of the Day, point #10


== Section: Ananda Vanii ==

Mighty task of saving the earth

Original Ananda Vanii states: “Today all over the world, a grim fight has started between the evil forces and the benevolent forces. Only those who possess the moral courage to fight against the evil forces, can give a soothing touch to the struggle-torn earth with the balm of peace. Remember you are  spiritual aspirants. Hence you alone shall have to undertake the mighty task of saving the earth.” (Ananda Vanii #27)

Note: Sadguru Baba has assigned a number to all His original and true Ananda Vaniis. In contrast, Fake Ananda Vaniis do not have any number. By this simple formula, one can easily recognise which is a true Ananda Vanii and which is fake. For the upcoming occasion of January 1st 2017, all Ananda Marga units should use one of Baba’s original and true Ananda Vaniis, not a fake one. By this way, one will surely get His blessing.

Reference
1. Subhasita Samgraha - 1, Yajiṋa and Karmaphala


== Section 3: Links ==


Mahaprayan of one margii


Baba

Mahaprayan of one margii

Namaskar,

It is with much sadness that we share the news of the mahaprayan of Shrii Chotan ji of Maniya village, Bihar. Tragically, Dada ji breathed his last as his mahaprayan just recently occurred. He was the laokik father of Shrii Sushil Ranjan ji, a longtime LFT and tattvika.

Shrii Chotan ji was a dedicated and faithful worker of Sadguru Shrii Shrii Anandamurti ji's mission. Verily Chotan ji was very serious and laborious in his many deeds and was ever-ready to do anything and everything in service to Marga Guru. With his mahaprayan, our entire Ananda Marga society is losing a very dear and sincere elder brother.
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May we all take solace in the fact that Shrii Chotan ji was a bhakta of Sadguru Baba. Certainly he will attain mukti or moksa, accordingly. Baba will lovingly bestow His infinite grace.

in Him,
Dharmaviira

~ The below is courtesy of WhatsApp ~

बहुत कम लोग जान होथिन सुशिल  दादा के बाबू  जी के 

उनकर त्याग  और भक्ति ईगो  एकांत  विषय है 

जेकर    असली  जानकारी तो BABA के ही खाली होतइ

मगह  के इ  महान  सपूत  जे  नीव  के पत्थर  जइसन  हलथिन  

जे साइलेंट  वर्कर हलथिन उनकर महाप्रयाण  से समाज ब्यथित  है 

मगही समाज के तरफ से उनखा   भावभिनी  श्रद्धांजलि  .

🌺🌷🌸🌻🌷🌹🌺🌸

~ The above is courtesy of WhatsApp ~


Note: Alert for those cremating a dead body in India or Indian managed cremation homes around the world. Their custom is to put the burning fire in the mouth of the deceased to initiate the burning of the body. This is prohibited in AM as it is uncivilised. So watch out do not allow this. If you are not careful they will end of doing it. Make them aware ahead of time. 

Ananda Marga Caryacarya states, "The practice of putting fire into the mouth of the dead body is repulsive, it should not be encouraged." (Caryacarya - 1, Disposal of the Dead Body)


~ In-depth study ~

We have seen that when somebody dies then in offering their condolences people say now Mr So-and-so is sitting on Baba's lap. On other occasions when telling a Baba story people also say, "Such and such person sat on Baba's lap." But these days the trend is that "sitting on Baba's lap" is used more in connection with death. And that causes some confusion in reader's mind. To unknot the situation please read below. 

Dogma: if "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 Parama Purusa Baba accept her in HIS divine lap"

- "We pray to Baba -please give him shelter in his lap... "

- "May his soul rest in the lap of our beloved BABA"

- "Now she is taking rest in Baba's Lap."

- "May Baba accept him in HIS divine lap....."

- "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."

- "May his soul rest in peace taking shelter in Baba's lap."

- "Please keep him on Your lap forever."

- "We all collectively pray to Baba to take him on Baba's divine lap forever.”

All of the above lines are commonly written in eulogizing the deceased. These days mostly it is used in a eulogy and rarely used to recount one's intimate spiritual 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 inner feelings of bhakti. Unfortunately, the meaning and inner spirit of the phrase is getting lost.


Baba story: "sitting on Baba's lap"

Some time ago after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba. He said, "After being lovingly scolded by Baba for my wrongdoings, 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 factual and historical event, there was a call for questions. Various people posed their queries. 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 wrong 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 his father’s lap.

The idea is that this phrase - Baba's lap - has been linked with death due to extreme overuse. So for some time if sadhakas use this phrase exclusively for spiritual purposes, that will be best. The phrase, "sitting on Baba's lap", should not meet a similar fate. It should not lose its pure spiritual quality and just refer to one's death. That will be very negative.

Baba would bless bhaktas and place them on His lap

There are tens of 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 mystical 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 sadhana wherein they sat in His lap. And still today this deeply intimate experience is attainable by sadhakas, by His grace.

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

"Mahaprayan" means death of mortals - confirm for yourself
from the Samsad Bengali-English Dictionary

Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in our 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 term of bhakti 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 bhaktas 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 the leader of a particular group in AMPS. 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 3rd edition on page 848. Checking there it will be confirmed that the word 'mahaprayan' means death. Which is why it is used to refer to the passing away of even common citizens. And that is the case in this letter also. The term mahaprayan means death and this is the ideal term for this purpose.

Mahaprayan is only for humans not for Sadguru

Here it should be qualified that there is both real mahaprayan and fake mahaprayan. Real mahaprayan marks the death of any ordinary human being, just like the aforesaid news. 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. This is grossly inappropriate because when Parama Purusa Sadguru 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. Those doing mahaprayan for Sadguru are hypocrites. On the one side in meditation they ask His grace thinking that He is ever-present, and on the other side they think that Baba has passed way. That is their hypocrisy.


== Section 2: Links ==