Baba
Namaskar,
Here is one special feature of our samaj system that should always be kept in mind: The samaj movement is based 100% on universalism, not groupism. So one must remember that while encouraging local sentiments, universalism should not be forgotten. Otherwise it will turn into groupism.
It is just like driving on a mountainous road. If you are careful and follow the rules then you will reach your destination safely. But if you lose sight of where you are going, then you will crash, and your life will be destroyed.
A lack of universality in any samaj movement can turn into a groupist agenda. That is why the Propounder of Prout and the samaj system, Shrii Prabhat Ranjan Sarkar emphasizes that our samaj movements must be based on the slogan, "universal in spirit but regional in approach." (1)
Loss of universality turns into groupism
A similar idea of universality has been expressed in His book, "To The Patriots." The unity of a country should be strengthened on the point of cosmic fraternity and universal brotherhood. This is the Proutistic guideline. Devoid of this, any semblance of unity will just be national sentiment, i.e. nationalism, which is a limited and narrow-minded outlook.
http://anandamargauniversal.blogspot.com/
Same is the case with samaj. Devoid of incorporating universal values, the samaj just becomes one group based on self-interest. It is not a samaj in the true sense of the term. Because the Proutistic samaj system is based on universalism. That is an integral component. There is no scope to equate a samaj with any type of groupism or factionalism etc. Prout's samaj's system has nothing to do with groupism.
Rather the Prout samaj system can be likened to one flower garden where so many varieties of flowers get scope to blossom. And each one has its own independent beauty, yet collectively they can be wreathed together to form one colourful garland. So there is no question of one flower being superior to another, or more valuable than another. Because all have their own unique, intrinsic quality; and, when joined together they collectively form one garland. And this same type of unity is preached by our samaj theory: Every samaj can develop in a manner that is complementary to the growth of other samajas. And together all samajas can form one beautiful human society.
Samaj is based on Prout and neo-humanism
Neo-humanism aims to root out narrow sentiments and establish universal ideals, love for all; and, the Proutistic samaj theory moves in the very same direction. The samaj movement and guidelines of neo-humanism are complementary. They are not antithetical to one another. Rather the two work together in perfect harmony and balance - like two wings of a bird.
Shrii Prabhat Ranjan Sarkar states, "The relationship amongst PROUT, Neo-Humanism and spirituality may be likened to the bird of Tantra...[where] Spirituality is like the Tantric bird, and one wing is PROUT and the other wing is Neo-Humanism. And the bird is flying along the path of beatitude towards the Supreme Entity." (2)
And as discussed above, one key aspect of Prout is the samaj system, which is one special program that provides for the all-round development and growth of all downtrodden peoples and neglected areas. Without this there is no other way to build up one human society.
http://anandamargauniversal.blogspot.com/
Conclusion
The samaj system removes psychic diseases like inferiority and superiority complexes. And when people overcome these psychic diseases, their mind becomes balanced. In that case, there is no scope for them to develop any complex about their samaj. Rather they will think that all samajas are great, and every samaj should get scope to grow and flourish. They will adopt a more universal stance, thinking that, “All belong to Parama Purusa and all lands are my land, not just one particular area.” So, in this way, the samaj movements are universal in spirit and dynamic, and lead one forward along the path of dharma and universal welfare. A lack of universality in any samaj movement can turn into a groupist agenda.
In Him,
Shankar Basu
~ In-depth study ~
Criteria for the formation of samajas
Prout philosophy states, "Socio-economic units [samajas] should be formed on the basis of factors such as common economic problems; uniform economic potentialities; ethnic similarities; common geographical features; and people’s sentimental legacy, which arises out of common socio-cultural ties like language and cultural expression. Each socio-economic unit will be completely free to chalk out its own economic plan and the methods of its implementation." (3)
All want freedom
Everybody wants freedom in all spheres: physical, psychic, and spiritual. We all know that spiritual freedom is not possible on the collective level because of the divine rule that all cannot be granted salvation at the same time; but, collective freedom in the social realm is possible. To give this practical shape, Shrii Prabhat Ranjan Sarkar has given the samaj system, or socio-economic units.
In the below quote Shrii Prabhat Ranjan Sarkar is highlighting the important and invaluable role the samaj system has in creating a proper human society that is free of exploitation.
Prout philosophy states, "Human beings want freedom both as individuals and as members of society and to ensure this freedom they will fight against all types of oppression...collective freedom can only be ensured if there is comprehensive unbarred expression in the different spheres of life...For this to develop properly it is our duty to create a congenial atmosphere, a suitable socioeconomic environment." (4)
We should always remember this following guideline. Because positive movements like the samaj system always deserve our support and negative trends like groupism should always be tossed aside.
http://anandamargauniversal.blogspot.com/
Shrii Prabhat Ranjan Sarkar states, "Those sentiments which are conducive to human unity should be encouraged, rejecting the sentiments which create a rift in human society." (5)
References
1. Prout in a Nutshell - 13, Socio-Economic Groupifications
2. Prout Nutshell - 17, Prout and Neohumanism
3. Prout Nutshell - 13, Some Specialities of Prout's Economic System
4. Prout in a Nutshell - 13, Socio-Economic Groupifications
5. A Few Problems Solved - 2, Human Society Is One and Indivisible – 2
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
Only You are mine
"Tumi ácho ámio áchi, ár keu nei e tribhuvane..." (Prabhat Samgiita #2027)
Purport:
Parama Purusa, In this entire universe - throughout this tribhuvan - only You and I exist. There is nothing else in this whole universe. I love You so much. You have brought me here in this life. Baba, with Your love and compassion, You are helping me, always keeping me under Your wings. By Your divine grace, I always receive Your tender love and care - both in times of great joy, as well as in times of intense suffering. Always, in each and every circumstance, I feel Your sweet and loving presence. In our closeness only You and I remain. In this whole universe there is none besides You.
Parama Purusa, by Your mercy I receive Your blissful touch in the refulgence of the dawn. Prabhu, Your charming smile gets expressed in the blossom of the lily and in the flowering of the lotus. In the dry, burning desert You are the soothing balm. In that unbearable heat, You provide a cool oasis and lush verdant leaves. In my gloomy days, You are my hope. O' Supreme Entity, You are ever gracious on me and saturate my dreams with Your eternal presence.
Baba, Parama Purusa, in the form and fragrance of the tender flowers, You dance and emanate in the vast blue sky. You always manifest Your ever-blissful Self in each and every cell of my being - as well as in the most distant corner of my mind everywhere. Your magnanimous, illuminating smile shines like a blissful, fixed lightning bolt throughout my entire existence - inside my mind, as well as in each and every pore of this vast, infinite cosmos, and also in every mind in the universe.
Baba, You are that most effulgent and loving Personality - I offer myself at Your altar...
Note for Prabhat Samgiita #2027:
Tribhuvan / triloka: The prefix "Tri" means 'three' and the term "bhuvan" means 'world'. And here Ananda Marga ideology further clarifies what He exactly means by tribhuvan, or the three worlds:
Ananda Marga ideology states, "Tribhuvana means the expressed world, the psychic world and the astral world or, you may say, Causal World." (1)
This following section about triloka is from general darshan of 16 July 1980 in Patna. The two excerpts cited below define what the three lokas are and where they exist.
What are the three lokas
Ananda Marga philosophy states, “The Supreme cognitive faculty is the subjectivity. And the second compartment of His Cosmic Mind takes the form of this moving world, of this animated or inanimated world. Everything resides, everything is created, everything is maintained, everything is nourished, and everything undergoes final metamorphosis within the vast objectivated mind, that is within the second mental counterpart of the Supreme Entity...”
“Now, what's the meaning of triloka, tribhuvana ? You have got a physical body made of so many elements, so many compounds. And we say it is [the] quinquelemental universe, composed of five fundamental factors...”
“And you exist in this realm of physicalities. This is one bhuvana. And, the subtler portion of the physical structure of living beings, when that subtler portion gets powdered down, is metamorphosed into ectoplasm, it becomes the mind. You have got a mind. And as all of you know, you are not the mind. You are the owner of the mind. So, your second existence is the mental world. Second world...”
“Your "I" is concentrated round your ego. And that pinnacled ego touches the astral stratum. So, that astral stratum is the third world. One physical world, another mental world, and another that subtle astral world. So, there are three worlds.” (2)
Where three lokas exist
Ananda Marga philosophy states, “Both for microcosm and Macrocosm. In case of Macrocosm, all these three worlds lie within the second compartment of the [Cosmic] mind. First compartment is the cognitive mind. And second compartment is the "done mind", objectivated mind, mind that can be seen, that can be realized, that can be enjoyed singularly. So, these are the three bhuvanas, three worlds.” (3)
References
1. Ananda Vacanamrtam - 2, The Role of the Cognitive Faculty
2. 16 July 1980 in Patna
3. 16 July 1980 in Patna
Why sadhakas leave the path of tantra
Ananda Marga ideology says, "It is a fact that the force of Avidyá disturbs a spiritualist more than it disturbs an ordinary person. Various situations arise in life such as material difficulties, family unrest, abundant wealth, tremendous reputation, acute financial distress, or extreme humiliation. Sádhakas will have to bravely confront these mundane situations as a test. They must never think in terms of retreat – it would be fatal, for the Avidyá force would stab them as soon as their backs were turned. In all circumstances one must continue the process of sádhaná to gradually enhance one's latent psychic and spiritual power.” (1)
Note: In this world, if you do bad things, then vidya maya will come and try and disturb you. If a new thief tries to commit a robbery, the vidya create fear in your mind that you will be arrested and sentenced to jail. And if you do good things, then avidya maya will come and disturb you more fiercely. If you do sadhana then avidya maya will become furious and attack you in one or more of the below mentioned ways:
So the only way is to fight back. If a sadhaka gets a lot of money or prestige, or undergoes acute financial distress, then they should be vigilant and pointedly understand that this is the trap of avidya maya. And they should be more strict in Sixteen Points. But we see before our very eyes that so many sadhakas after facing the above situations become pseudo-margiis or leave the path of Ananda Marga entirely. If you watch carefully, you will see that various people get the Sadguru and the path of tantra only to run away due to material difficulties, family unrest, abundant wealth, tremendous reputation, acute financial distress, or extreme humiliation, as well as other related reasons.
Reference
1. Ananda Marga Ideology & Way of Life - 8, The Supreme Question – 1
How to use 2nd lesson
Ananda Marga ideology states, “How then in this manifested Universe, where there are multitudes of finite objects can we start a life based on Brahma? The answer is that you adopt Madhuvidyá. Instead of seeing the finite and superficial objects as finite look upon them as the finite expressions of the Infinite or the permanent. Then the attraction for Preya and love for Shreya shall all fuse into one."
"Do you love your son? It is perfectly right that you should, however, when the son dies, you will experience great pain. Is it not so? The son is Preya, a finite entity. He cannot live till eternity. He will depart and make you weep. But if you treat your son as the expression of Brahma in the form of your son, then you will never fear losing him because Brahma cannot be lost in any span of time. He is present around you in all the ten directions."
Ananda Marga ideology states, "O Human beings, in that state, no finite object can colour your mind. You will be beyond all colours or Varńátiita. Then you will be able to give proper treatment to any finite being that you may come in contact with. Give proper treatment to the expression of Brahma in the shape of your father by serving him and paying attention to his comforts. Give proper treatment to the expression of Brahma in the shape of the earth by cultivating it and increasing its fertility. If you give such proper treatment to the different objects, they will not be able to degrade your mind. This is called true Vaerágya." (1)
References
1. Subhasita Samgraha - 1, The Base of Life
== Section ==
সংগ্রাম-রাহিত্য কোথাও নেই; সংগ্রাম সৰ সময়ই আছে
“এখন তোমরা যেনে রাখৰে, এই পৃথিবীতে এমনই যে এখানে স্থিরতা কোথাও নেই; চঞ্চলতা আছে | সংগ্রাম-রাহিত্য কোথাও নেই; সংগ্রাম সৰ সময়ই আছে | কেউ যদি ভাবে যে peaceful coexistence থাকুক, সেটা মানুষের একটা ৰড় মানবিক সম্পদ, তারা ভুল করৰে | ওটা ৰড় মানবিক সম্পদ নয় | কারণ ওটা জৈব-ধর্মের বিরোধী” |
Reference
1. Giitay Dharma Deshana-2
उनसे permission नहीं लेकर, उनका पाप ले लेते हैं |
“ये जो तगड़े भक्त हैं, वे नहीं चाहेंगे कि अपना पाप परमपुरुष को दें | वे कहेंगे—"नहीं-नहीं, तुमको मिठाई देंगे, फूल देंगे, यह देंगे, माला देंगे | पाप नहीं देंगे, पाप नहीं देंगे | हमारे पाप का बोझा हम्हीं को ढोने दो"—यही कहेंगे | किन्तु परमपुरुष का तो बहुत प्यारा है मनुष्य | उनके भक्त बहुत प्यारे हैं | तो, इसलिए परमपुरुष क्या करते हैं ? न, उनसे permission नहीं लेकर, उनका पाप ले लेते हैं | किसी से permission नहीं लेकर, अगर किसी की चीज़ तुम ले लिए, तो उसको कहते हैं चोरी करना | To take something without permission | उसको चोरी कहते हैं | तो, परमपुरुष चोरी करते हैं | क्या चोरी करते हैं ? न, पाप | Permission माँगने से, अनुमति माँगने से भक्त अनुमति नहीं देंगे | बोलेंगे—"नहीं, और सब कुछ देंगे, पाप नहीं देंगे, आपको |" तो, पाप को वे चोरी करते हैं | चोरी करते हैं इसलिए उनका नाम है हरि | हरि की शरण में आ गए हो | और घबड़ाने की बात नहीं है |” [यह बाबा के कैसेट से सीधे लिखा गया, बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्द मार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं] (1)
Reference
1. हिंदी, अप्रकाशित,Transcribed ver. GD 12 August 1978 Patna
Samaj & groupism
Namaskar,
Here is one special feature of our samaj system that should always be kept in mind: The samaj movement is based 100% on universalism, not groupism. So one must remember that while encouraging local sentiments, universalism should not be forgotten. Otherwise it will turn into groupism.
It is just like driving on a mountainous road. If you are careful and follow the rules then you will reach your destination safely. But if you lose sight of where you are going, then you will crash, and your life will be destroyed.
A lack of universality in any samaj movement can turn into a groupist agenda. That is why the Propounder of Prout and the samaj system, Shrii Prabhat Ranjan Sarkar emphasizes that our samaj movements must be based on the slogan, "universal in spirit but regional in approach." (1)
Loss of universality turns into groupism
A similar idea of universality has been expressed in His book, "To The Patriots." The unity of a country should be strengthened on the point of cosmic fraternity and universal brotherhood. This is the Proutistic guideline. Devoid of this, any semblance of unity will just be national sentiment, i.e. nationalism, which is a limited and narrow-minded outlook.
http://anandamargauniversal.blogspot.com/
Same is the case with samaj. Devoid of incorporating universal values, the samaj just becomes one group based on self-interest. It is not a samaj in the true sense of the term. Because the Proutistic samaj system is based on universalism. That is an integral component. There is no scope to equate a samaj with any type of groupism or factionalism etc. Prout's samaj's system has nothing to do with groupism.
Rather the Prout samaj system can be likened to one flower garden where so many varieties of flowers get scope to blossom. And each one has its own independent beauty, yet collectively they can be wreathed together to form one colourful garland. So there is no question of one flower being superior to another, or more valuable than another. Because all have their own unique, intrinsic quality; and, when joined together they collectively form one garland. And this same type of unity is preached by our samaj theory: Every samaj can develop in a manner that is complementary to the growth of other samajas. And together all samajas can form one beautiful human society.
Samaj is based on Prout and neo-humanism
Neo-humanism aims to root out narrow sentiments and establish universal ideals, love for all; and, the Proutistic samaj theory moves in the very same direction. The samaj movement and guidelines of neo-humanism are complementary. They are not antithetical to one another. Rather the two work together in perfect harmony and balance - like two wings of a bird.
Shrii Prabhat Ranjan Sarkar states, "The relationship amongst PROUT, Neo-Humanism and spirituality may be likened to the bird of Tantra...[where] Spirituality is like the Tantric bird, and one wing is PROUT and the other wing is Neo-Humanism. And the bird is flying along the path of beatitude towards the Supreme Entity." (2)
And as discussed above, one key aspect of Prout is the samaj system, which is one special program that provides for the all-round development and growth of all downtrodden peoples and neglected areas. Without this there is no other way to build up one human society.
http://anandamargauniversal.blogspot.com/
Conclusion
The samaj system removes psychic diseases like inferiority and superiority complexes. And when people overcome these psychic diseases, their mind becomes balanced. In that case, there is no scope for them to develop any complex about their samaj. Rather they will think that all samajas are great, and every samaj should get scope to grow and flourish. They will adopt a more universal stance, thinking that, “All belong to Parama Purusa and all lands are my land, not just one particular area.” So, in this way, the samaj movements are universal in spirit and dynamic, and lead one forward along the path of dharma and universal welfare. A lack of universality in any samaj movement can turn into a groupist agenda.
In Him,
Shankar Basu
~ In-depth study ~
Criteria for the formation of samajas
Prout philosophy states, "Socio-economic units [samajas] should be formed on the basis of factors such as common economic problems; uniform economic potentialities; ethnic similarities; common geographical features; and people’s sentimental legacy, which arises out of common socio-cultural ties like language and cultural expression. Each socio-economic unit will be completely free to chalk out its own economic plan and the methods of its implementation." (3)
All want freedom
Everybody wants freedom in all spheres: physical, psychic, and spiritual. We all know that spiritual freedom is not possible on the collective level because of the divine rule that all cannot be granted salvation at the same time; but, collective freedom in the social realm is possible. To give this practical shape, Shrii Prabhat Ranjan Sarkar has given the samaj system, or socio-economic units.
In the below quote Shrii Prabhat Ranjan Sarkar is highlighting the important and invaluable role the samaj system has in creating a proper human society that is free of exploitation.
Prout philosophy states, "Human beings want freedom both as individuals and as members of society and to ensure this freedom they will fight against all types of oppression...collective freedom can only be ensured if there is comprehensive unbarred expression in the different spheres of life...For this to develop properly it is our duty to create a congenial atmosphere, a suitable socioeconomic environment." (4)
We should always remember this following guideline. Because positive movements like the samaj system always deserve our support and negative trends like groupism should always be tossed aside.
http://anandamargauniversal.blogspot.com/
Shrii Prabhat Ranjan Sarkar states, "Those sentiments which are conducive to human unity should be encouraged, rejecting the sentiments which create a rift in human society." (5)
References
1. Prout in a Nutshell - 13, Socio-Economic Groupifications
2. Prout Nutshell - 17, Prout and Neohumanism
3. Prout Nutshell - 13, Some Specialities of Prout's Economic System
4. Prout in a Nutshell - 13, Socio-Economic Groupifications
5. A Few Problems Solved - 2, Human Society Is One and Indivisible – 2
* * *
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 ==
Only You are mine
"Tumi ácho ámio áchi, ár keu nei e tribhuvane..." (Prabhat Samgiita #2027)
Purport:
Parama Purusa, In this entire universe - throughout this tribhuvan - only You and I exist. There is nothing else in this whole universe. I love You so much. You have brought me here in this life. Baba, with Your love and compassion, You are helping me, always keeping me under Your wings. By Your divine grace, I always receive Your tender love and care - both in times of great joy, as well as in times of intense suffering. Always, in each and every circumstance, I feel Your sweet and loving presence. In our closeness only You and I remain. In this whole universe there is none besides You.
Parama Purusa, by Your mercy I receive Your blissful touch in the refulgence of the dawn. Prabhu, Your charming smile gets expressed in the blossom of the lily and in the flowering of the lotus. In the dry, burning desert You are the soothing balm. In that unbearable heat, You provide a cool oasis and lush verdant leaves. In my gloomy days, You are my hope. O' Supreme Entity, You are ever gracious on me and saturate my dreams with Your eternal presence.
Baba, Parama Purusa, in the form and fragrance of the tender flowers, You dance and emanate in the vast blue sky. You always manifest Your ever-blissful Self in each and every cell of my being - as well as in the most distant corner of my mind everywhere. Your magnanimous, illuminating smile shines like a blissful, fixed lightning bolt throughout my entire existence - inside my mind, as well as in each and every pore of this vast, infinite cosmos, and also in every mind in the universe.
Baba, You are that most effulgent and loving Personality - I offer myself at Your altar...
Note for Prabhat Samgiita #2027:
Tribhuvan / triloka: The prefix "Tri" means 'three' and the term "bhuvan" means 'world'. And here Ananda Marga ideology further clarifies what He exactly means by tribhuvan, or the three worlds:
Ananda Marga ideology states, "Tribhuvana means the expressed world, the psychic world and the astral world or, you may say, Causal World." (1)
This following section about triloka is from general darshan of 16 July 1980 in Patna. The two excerpts cited below define what the three lokas are and where they exist.
What are the three lokas
Ananda Marga philosophy states, “The Supreme cognitive faculty is the subjectivity. And the second compartment of His Cosmic Mind takes the form of this moving world, of this animated or inanimated world. Everything resides, everything is created, everything is maintained, everything is nourished, and everything undergoes final metamorphosis within the vast objectivated mind, that is within the second mental counterpart of the Supreme Entity...”
“Now, what's the meaning of triloka, tribhuvana ? You have got a physical body made of so many elements, so many compounds. And we say it is [the] quinquelemental universe, composed of five fundamental factors...”
“And you exist in this realm of physicalities. This is one bhuvana. And, the subtler portion of the physical structure of living beings, when that subtler portion gets powdered down, is metamorphosed into ectoplasm, it becomes the mind. You have got a mind. And as all of you know, you are not the mind. You are the owner of the mind. So, your second existence is the mental world. Second world...”
“Your "I" is concentrated round your ego. And that pinnacled ego touches the astral stratum. So, that astral stratum is the third world. One physical world, another mental world, and another that subtle astral world. So, there are three worlds.” (2)
Where three lokas exist
Ananda Marga philosophy states, “Both for microcosm and Macrocosm. In case of Macrocosm, all these three worlds lie within the second compartment of the [Cosmic] mind. First compartment is the cognitive mind. And second compartment is the "done mind", objectivated mind, mind that can be seen, that can be realized, that can be enjoyed singularly. So, these are the three bhuvanas, three worlds.” (3)
References
1. Ananda Vacanamrtam - 2, The Role of the Cognitive Faculty
2. 16 July 1980 in Patna
3. 16 July 1980 in Patna
== Section: Important Teaching ==
Ananda Marga ideology says, "It is a fact that the force of Avidyá disturbs a spiritualist more than it disturbs an ordinary person. Various situations arise in life such as material difficulties, family unrest, abundant wealth, tremendous reputation, acute financial distress, or extreme humiliation. Sádhakas will have to bravely confront these mundane situations as a test. They must never think in terms of retreat – it would be fatal, for the Avidyá force would stab them as soon as their backs were turned. In all circumstances one must continue the process of sádhaná to gradually enhance one's latent psychic and spiritual power.” (1)
Note: In this world, if you do bad things, then vidya maya will come and try and disturb you. If a new thief tries to commit a robbery, the vidya create fear in your mind that you will be arrested and sentenced to jail. And if you do good things, then avidya maya will come and disturb you more fiercely. If you do sadhana then avidya maya will become furious and attack you in one or more of the below mentioned ways:
- material difficulties
- family unrest
- abundant wealth
- tremendous reputation
- acute financial distress
- extreme humiliation
So the only way is to fight back. If a sadhaka gets a lot of money or prestige, or undergoes acute financial distress, then they should be vigilant and pointedly understand that this is the trap of avidya maya. And they should be more strict in Sixteen Points. But we see before our very eyes that so many sadhakas after facing the above situations become pseudo-margiis or leave the path of Ananda Marga entirely. If you watch carefully, you will see that various people get the Sadguru and the path of tantra only to run away due to material difficulties, family unrest, abundant wealth, tremendous reputation, acute financial distress, or extreme humiliation, as well as other related reasons.
Reference
1. Ananda Marga Ideology & Way of Life - 8, The Supreme Question – 1
== Section: Important Teaching ==
How to use 2nd lesson
Ananda Marga ideology states, “How then in this manifested Universe, where there are multitudes of finite objects can we start a life based on Brahma? The answer is that you adopt Madhuvidyá. Instead of seeing the finite and superficial objects as finite look upon them as the finite expressions of the Infinite or the permanent. Then the attraction for Preya and love for Shreya shall all fuse into one."
"Do you love your son? It is perfectly right that you should, however, when the son dies, you will experience great pain. Is it not so? The son is Preya, a finite entity. He cannot live till eternity. He will depart and make you weep. But if you treat your son as the expression of Brahma in the form of your son, then you will never fear losing him because Brahma cannot be lost in any span of time. He is present around you in all the ten directions."
Ananda Marga ideology states, "O Human beings, in that state, no finite object can colour your mind. You will be beyond all colours or Varńátiita. Then you will be able to give proper treatment to any finite being that you may come in contact with. Give proper treatment to the expression of Brahma in the shape of your father by serving him and paying attention to his comforts. Give proper treatment to the expression of Brahma in the shape of the earth by cultivating it and increasing its fertility. If you give such proper treatment to the different objects, they will not be able to degrade your mind. This is called true Vaerágya." (1)
References
1. Subhasita Samgraha - 1, The Base of Life
== Section ==
“এখন তোমরা যেনে রাখৰে, এই পৃথিবীতে এমনই যে এখানে স্থিরতা কোথাও নেই; চঞ্চলতা আছে | সংগ্রাম-রাহিত্য কোথাও নেই; সংগ্রাম সৰ সময়ই আছে | কেউ যদি ভাবে যে peaceful coexistence থাকুক, সেটা মানুষের একটা ৰড় মানবিক সম্পদ, তারা ভুল করৰে | ওটা ৰড় মানবিক সম্পদ নয় | কারণ ওটা জৈব-ধর্মের বিরোধী” |
Reference
1. Giitay Dharma Deshana-2
== Section ==
उनसे permission नहीं लेकर, उनका पाप ले लेते हैं |
“ये जो तगड़े भक्त हैं, वे नहीं चाहेंगे कि अपना पाप परमपुरुष को दें | वे कहेंगे—"नहीं-नहीं, तुमको मिठाई देंगे, फूल देंगे, यह देंगे, माला देंगे | पाप नहीं देंगे, पाप नहीं देंगे | हमारे पाप का बोझा हम्हीं को ढोने दो"—यही कहेंगे | किन्तु परमपुरुष का तो बहुत प्यारा है मनुष्य | उनके भक्त बहुत प्यारे हैं | तो, इसलिए परमपुरुष क्या करते हैं ? न, उनसे permission नहीं लेकर, उनका पाप ले लेते हैं | किसी से permission नहीं लेकर, अगर किसी की चीज़ तुम ले लिए, तो उसको कहते हैं चोरी करना | To take something without permission | उसको चोरी कहते हैं | तो, परमपुरुष चोरी करते हैं | क्या चोरी करते हैं ? न, पाप | Permission माँगने से, अनुमति माँगने से भक्त अनुमति नहीं देंगे | बोलेंगे—"नहीं, और सब कुछ देंगे, पाप नहीं देंगे, आपको |" तो, पाप को वे चोरी करते हैं | चोरी करते हैं इसलिए उनका नाम है हरि | हरि की शरण में आ गए हो | और घबड़ाने की बात नहीं है |” [यह बाबा के कैसेट से सीधे लिखा गया, बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्द मार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं] (1)
Reference
1. हिंदी, अप्रकाशित,Transcribed ver. GD 12 August 1978 Patna
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