Mahaprayan of Dada ji

Baba

Mahaprayan of Dada ji

Namaskar,

It is with much sadness that we share the news of the mahaprayan of Ac. Krsnachandrananda Avt, who was the rector at Pathankot. Dadaji's mahaprayan occurred on 24th April at 6:30pm IST at the AM jagrti at Shivghat Sarkanda, Bilaspur. Due to the current nationwide lockdown in India, Dada ji had been staying there for the last month.

Dada Krsnachandrananda ji became a wholetime worker in pursuit of the grand idealism and dharmic principles of Ananda Marga ideology. He was also vigorously involved in various social service works. Verily, Dada ji was a true friend of one and all and was well liked wherever he went. He will be sorely missed. 

May we all take solace in the fact that Ac Krsnachandrananda Avt was a bhakta of Sadguru Baba. Certainly he will attain mukti or moksa, accordingly. Baba will lovingly bestow His infinite grace.

in Him,
Caetanya Deva

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.

Virtuous and sinners + 3 more

Baba

Wrong vs right motivation

Namaskar,

Human beings are motivated in different ways. Sometimes their motivation serves as a perennial source of inspiration for dharmic works and sometimes their motivating force sends them into an inevitable and unenviable state of depression and frustration. We should take a look at the operative factors involved - i.e. what is a person's motivation, and why some tend to get frustrated or quickly give up the work.
http://anandamargauniversal.blogspot.com/

The case of the communists in Bengal

There are some who do things out of reaction. Let us see who they are and if their pathway leads to frustration or not.

One classic case is the communist party members in the early 1980s in Bengal. They became extremely jealous as our AMPS gathered more and more followers and sympathizers by performing service to the needy, poor, and destitute. The common people were rallying around us because of our plans and programs to uplift them from disaster and poverty.

Seeing this, in the early 1980s the communists were seething, i.e. burning with envy. They too then started social service projects - out of a reaction to what was being done by AMPS. In contrast to our works - which were motivated by a sincere desire to serve - the communists were only engaging in "service" as one ploy or strategy to compete and gain popularity. They were jealous of the positive attention we were getting.

The communist doctrine did not assert that service is indispensable in society, nor was this their normal way of working. They were not doing this as their duty, just they were doing it out of reaction. That was their primary motivation. Not surprisingly, it was not long before all their frustrations mounted; their desire fizzled; and, ultimately their projects crumbled into dust.

In His series of discourses on neo-humanism, Baba pointedly warns us about those who have no sincere desire to serve, but use deceptive methods to garner public support. Such persons are doing out of reaction to surrounding events, not out of their own inner feeling. They engage in social service work only to draw favour unto themselves - not to help others; in that case, their stamina will quickly wane, and they will give up the work, as evidenced by the communists of Bengal.

The essential motivating factor underwriting this outlook is trying to outdo their competitors. They are doing out of reaction and when they do not get the results they want, they quickly give up the work. Never are they propelled by a sincere, inner benevolent desire.
http://anandamargauniversal.blogspot.com/


Sole motivation is to "outdo" the other sadhaka

Sometimes a Wt worker sees another person doing long sadhana and then that Dada vows to do sadhana for twice as long. Their approach is born out of reaction and jealousy. That Wt is not guided by the high ideal to serve and love Parama Purusa. Rather, their sole motivation is to "outdo" the other sadhaka and gain the respect that the other sadhaka is receiving etc. For that reason, when they do not get their selfish agenda met, their days of doing "long sadhana" end. Quickly they get frustrated. Actually, they were not doing long sadhana - just they wanted the prestige and when that did not arrive they gave up the task. And there are countless such cases in individual life as well. We can all think of many such examples.


They are just leg-pullers

Whether in individual life or group life, such people who do out of reaction are just "leg-pullers", i.e. just trying to wrestle another party to the ground in hopes of heightening their own standing. They have no greater motivation. In cent-per-cent of these instances, frustration rises quickly, and the entire approach is derailed.

In His discourses on neo-humanism, Baba points out that those who do out of reaction suffer from a psychic disease. Their dark ways stem from a deep craving for attention or mundane power etc. What they do is not from a point of sincerity but is rather filled with conflicting and ulterior motives.
http://anandamargauniversal.blogspot.com/


Hypocrisy unveiled

A second category of people that get easily frustrated are those who resort to hypocrisy. The classic example is any Wt group leader not currently in power. In that case, such a person will walk around and act sweet, soft and humble with all the margiis. They will empathize with the struggles of margii / family life, offer encouragement in sadhana, and act with all kinds of niceties. And they will talk about all the great things they will do for others etc. One might become truly convinced that this Dada really is a gem. But the proof comes later on.

As soon as that Dada comes to power, then their thirst for stature and control knows no bounds. Their years of frustration vent fully, and one can see that this person is a veritable despot, crushing all in their way. Due to their lack of divine inspiration, their tenure will not last long, and one day they are sure to lament about their failed ways.

Whether we look at any particular group leader, they all fall prey to the above formula. They are tried and true hypocrites, destined for frustration. When in power they rule with an iron fist, and when not in power they wear the mask of hypocrisy and pretend to be saintly in order to gain more followers and ultimately overthrow the ruling group. It is just one duplicitous cycle.


Beggars of praise & power resort to hypocrisy

This sort of hypocrisy is evident in anyone desperate for praise or attention or power. In our AMPS, this primarily refers to group leaders and their stooges, but it can manifest in anyone seeking attention, stature, and power - whether they be inside or outside AMPS.

Many do sadhana, asanas, fasting, and read of Baba's books so that others will revere them. But if they do not get the attention they seek or when others are not around to watch, then such persons become frustrated and give up their holy behavior.

Likewise, worldly politicians will visit disaster sites and share in grieving with the masses when they themselves are seeking political office. The moment they step out of the electoral race, they stop journeying from place to place, offering solace to suffering families etc. Then who can say their "empathy" was born out of good will.
http://anandamargauniversal.blogspot.com/

Must protect oneself from such a downfall

The solution is two-fold: To be very sincere in spiritual practices, serve others with honest intention of welfare. Side by side, we are to identify those reactive peoples and hypocrites who are polluting society, both outside and within our Marga.

Becoming a reactive person or hypocrite is a severe blow to the human personality - all should beware. Such a person is destined for angst and frustration and in the future one will suffer the tortures of their past actions.

We should all drastically avoid any such ways and be sincere in Sixteen Points and always ask the Almighty to keep us on the path of supreme benevolence.

Example of AMPS during Emergency

The true path of ideal sadhakas is the path of revolution - boldly pronouncing the truth in all spheres of life, not caring if praise or censure comes our way - not motivated by jealousy or the lust for power.

If anyone has a sincere motivation to (a) help others, (b) bring forth the banner of Ananda Marga ideology, and (c) please the Supreme Entity will invariably will face strong opposition. But frustration will never take hold of them. Always they will be infused with a perennial source of inspiration that comes directly from Him. They will always drift in His bliss.

One great example of all this is what happened during the Emergency period in 1975 in India. The communist government and all their battalions were against AMPS. Sadguru was imprisoned, so many workers were jailed, yet so many in AMPS held strong and kept their ideological zeal and optimism despite the harsh treatment. It almost seemed like the greater the torture, the more inspiration those dharmikas had. No one gave up - because they had an inner urge to serve Supreme Entity. The few who left AMPS had some other crude goal in mind.
http://anandamargauniversal.blogspot.com/

Conclusion

We should always ensure that we are serving and pleasing Him selflessly. If any work is done without that benevolent motive then such persons will bind themselves and destroy their inner peace and tranquility.

Those who speak the truth and whose thoughts, words, and deeds are guided by the feeling of universal benevolence are the real aspirants. Their inspiration comes directly from Him, and their sole aim is to please Parama Purusa. With this type of approach, all kinds of great works can get done, and one will never feel tired, frustrated, or exasperated. Invariably one will be infused with His divine inspiration.

In Him,
Gunadhiisha

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Main Topic ==

Virtuous and sinners

"E kii toma'ri liila', toma'ri khela'..." (Prabhat Samgiita #0544)

Purport:

My Parama Purusa, what a supremely divine play You have created; what a grand liila this is of Yours. On the one hand You are virat, and on the other end of the spectrum You are hiding in each and every tiny molecule. You are formless; yet, You are floating Your raft in this expressed universe, manifesting Yourself in the multifarious expressions of this world. You remain both in the expressionless cosmos as well as within each and every unit entity. Baba, Your divine liila is beyond conception.

Baba, You are omnipresent. Where are You not; You are everywhere. You are in the depths of my mind, in the soft, gentle breeze, in the fragrant flower pollen, and in the beautiful blue sky. You are everywhere. When I contemplate Your greatness, I cannot find any direction where You are not. You make those who think of You full of immense longing. You fill their heart with an irresistible attraction for You.

Baba, Your exquisite love knows no bounds; it is vast and limitless. You transform meagre beings into something vast, great, and immortal, and look upon everyone with equal love and affection. You never discriminate between one human being and another, between the virtuous and the sinners, between the dharmic and the adharmic, between the good or the bad, but graciously lift everyone onto Your lap. You accept all. Baba, with Your soft, lotus hand, You lovingly shower Your causeless
Grace-compassion.

Baba, Your divine liila is unfathomable. Nobody can conceive of the greatness of Your liila. It is very beautiful and has no comparison...


Notes for Prabhat Samgiita #0544:

[1] Vira't'a: Literally meaning immeasurable, unfathomable etc. Only Parama Purusa is virat, not any worldly entity.

Ananda Marga philosophy states, "Parama Purus'a is very great, very very great. When the greatness becomes immeasurable, unfathomable, it is called vira't in Sam'skrta. Parama Purus'a is very great and very vast." (1)

Ananda Marga ideology says, "Anything big having no boundary lines is known as vira't'a in Sanskrit. Parama Purus'a is vira't'a." (2)

References
1. Prout in a Nutshell - 17, The Significance of Language
2. Subhasita Samgraha - 21, Unit Spirit and Cosmic Spirit

== Section 3: Important Teaching ==

What is linguistic imperialism

Ananda Marga philosophy states, “People must raise their socio-economic consciousness, know who their exploiters are, expose psycho-economic exploitation and become imbued with fighting spirit. While you should encourage the use of all tongues, this does not imply opposing the study of other languages. Language in itself is of secondary importance; of primary importance is the cultural and socio-economic consequences of linguistic imperialism. (1)

Reference
1. Prout in a Nutshell - 15, Some Aspects of Socio-Economic Planning

== Section 4: Links ==

Recent postings

• Jail & bogus quote
  

• Easiest way to befool oneself
  

• Solution: can't visualize
  

Other topics of interest

• New BP manual by B group

• Bad way to pay respect

More important letters

• Rudrananda with his main henchmen

• Pranavatmakananda spread false things in book

• Why abortion is sinful in AM

• Coward avadhuta don't prefix or capitalize

• Trick to get top post

Why that chant + Hindi PS in the garbage

Baba

Note: If you have reached here to see PS #5019, kindly scroll down...

Why that chant

Namaskar,

After bathing, the Ananda Marga system is to recite the bath mantra: "Pitrpurus'ebhyo namah...". The meaning of this mantra holds great value. So let's take a look at its inner significance and see what our bath mantra is all about, according to Baba's divine guidelines.

Paying salutations to forefathers & sages

If asked, some might say that the bath mantra is about paying salutations to one’s ancestors - and humanity’s forefathers and predecessors.

Ananda Marga ideology says, "You are in this world, but before you so many human beings came...To all our forefathers who came into this world and left this world. So many people, so many millions of people, came during the last ten lakh years. So, Pitrpurus'ebhyo namah. “I do namah to those people,” because I am a continuity of those people in the flow of the human race...During this long period so many things were invented by so many great people. Great people are known as rs'is...So, rs'idevebhyo namah – “I also do namah to those rs'is who invented so many things.” And the collection of their inventions is modern human civilization." (1)

So honouring the forefathers and sages is a definite aspect of our bath mantra. The first few words of the mantra lead in this direction. At the same time there is much more to our bath mantra which some may not be aware about. Here following are Baba's full teachings on our bath mantra.
http://anandamargauniversal.blogspot.com/

Bath mantra & ascribing God-hood

In His discourse, "Ascribe Brahma-hood to All", Baba explains the significance of every line of the bath mantra. He states that the essence of the bath mantra is about linking every action of life with the Supreme.

Ananda Marga ideology says, "You should know its [bath mantra] meaning. It has closest proximity to this ma'dhuvidya', that is, this ascription of Brahma-hood to worldly work." (2)

After the first two lines of the bath mantra, (Pitrpurus'ebhyo namah, rs'idevebhyo namah) the entire remaining section of the bath mantra focuses exclusively on Brahma.

Brahma'rpan'am' Brahmahavir

Brahma'gnao Brahman'a'hutam;

Brahmaeva tena gantavyam'

Brahmakarma sama'dhina'.

The meaning is:

The act of offering is Brahma; that which is offered is Brahma;

the one to whom the offering is made is Brahma;

and the person making the offering is Brahma.

One will merge in Brahma after completing the duty assigned to him by Brahma.

For Baba's full explanation of these lines, please refer to the discourse, "Ascribe Brahma-hood to All". The overarching import of this mantra is to be completely immersed in madhuvidya, or second lesson. The sadhaka is to see everything (the offering, the action, the receiver, the doer) as Brahma and remember this fact every day during each and every waking moment. That is the greater meaning of our bath mantra. It is part and parcel of brahmacarya. And since bathing is a daily component of human life, the bath mantra is a perpetual reminder of second lesson. So our bath mantra holds great significance.
http://anandamargauniversal.blogspot.com/

Conclusion

The only way to escape this endless cycle of action-reaction is to no longer create samskaras. That is why our bath mantra and second lesson are so important. Whenever our I-feeling is attached to an action, we are binding ourselves. Whereas when we do second lesson ideation and think that Brahma is the doer and we are merely serving His will, then there is no attached samsakara. And that is the inner value of second lesson and the bath mantra.

The bath mantra is a daily reminder of how we should ideate and practice second lesson. After bathing, we chant and ideate that everything we are doing is for Brahma. Then, by His grace, we are sure to remember Him in all we do - always wishing to serve and please Him. He has given us all the tools to achieve liberation. We should be vigilant to incorporate the right and true practice of bath mantra into our daily life.

In Him, 
Shivkumar

~ In-depth study ~

Not just a ritual

Some uninformed people treat the bath mantra as some ritual etc, and repeat robotically without proper ideation. In that case, the person does not get the full benefit. So every sadhaka should cultivate the right approach and ideate when doing the bath mantra. That yields excellent results.


Both good & bad actions are binding

Here is more about how bath mantra can help us escape from the serpentine noose of maya. Human beings are often caught in the endless cycle of action and reaction, of life and death - the cycle of samskaras. A person does an action, becomes bound, then has to undergo the reaction.

Ananda Marga ideology says, "Think about how many of the deeds you performed before coming to the path of sa'dhana' were good and how many were bad. To tell the unpleasant truth, ninety-nine percent of your deeds were bad." (3)

So most humans are bound by so many actions - many of which were degrading. But even when they do good actions and get the good reactions, then with that heightened status, that individual again plunges in bad deeds. For instance, due to their good work in the past, one acquires wealth or a position of importance, and then one uses that money for harming others. So whether one does good or bad works, one becomes bound by those actions. That is why it is not easy to escape the cycle of samskaras by one’s own efforts only.
http://anandamargauniversal.blogspot.com/

Ananda Marga ideology says, "The unit entities have been moving around the cosmic nucleus throughout eternity...you will have to go round and round like the bullocks in the oil-mill in the endless cycle of creation, life and death." (4)

Our bath mantra helps us remember that everything is Brahma, and Brahma is everything. This will give us force in life to surrender to Him and overcome the bondage of maya, by His grace.

References
1. Ananda Vacanamrtam - 30, Ascribe Brahma-hood to All
2. Ananda Vacanamrtam - 30, Ascribe Brahma-hood to All
3. Ananda Marga Ideology and Way of Life - 8, Sádhaná
4. Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 5

*        *        *

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 ==

Hindi PS in the garbage

Baba gave what is now numbered as PS #5019 on 24 April 1988. And it was sung in a Sunday general darshan before Baba and Baba approved it. And everybody said, “Yes, Baba it is very good.” And Baba said, “Ok, when you like it then I will keep it.”

Here is more of the background about this previously lost Prabhat Samgiita.
(A) The concerned team did not keep any proper record of the song, but some leading authorized Margiis kept the notes and preserved them in their diary.
(B) Mrs. Rita Roy, mother of Prof. Santanu of Kolkata, assisted Dada Vijayananda on the final compilation of PS archive and the song #5019 is from her collection / diary.
(C) The lyrics are in the Tiljala archive, but the tune is not available.
(D) Later on the audio was recorded in a studio. And Manash uploaded an audio version to Youtube in Sep 2017 and faced a lot of backlash from PRS Tiljala.
http://anandamargauniversal.blogspot.com/

PS #5019 

Namaskar,

You may be surprised to see the number of this Prabhat Samgiita. It is song #5019. Up till now it has been propagated that Baba composed 5018 songs. But the reality is different. In those days of haste, rush, and hurry, the responsible parties could not document all the songs properly, and they missed this song #5019. When they realised their error, it was quite humiliating for them to accept that this song #5019 was forgotten. So the correlating Prabhat Samgiita books were printed without this song #5019. That was a horrible blunder.

So those in-charges knowingly covered up their failure. They thought that since Baba is giving so many songs then if one song is not documented it is ok. Ego was the main cause. They wanted to save their prestige. Fortunately, some margiis noted down this song #5019 when it was given and it was sung before Baba. And Baba approved this song #5019 as well.

When margiis complained about this missing song #5019, then those in-charges did not want to rework this series of books. So the suggestion was given to simply add it to the end. But that also became a thorny issue as such a move would reveal their incompetence. Ultimately, those in-charges thought it best to do a cover-up. And that is what they did.

This is also commonly done in the general society: people try to cover up the bad deeds. The degree of the cover up is dependent upon the nature of their wrongdoings. Extremely bad misdeeds have a more elaborate cover-up. Publications thought it would be a blot on their prestige so that is why this denial still going on. Although Tiljala has this song #5019 in their archive, they do not want to admit it.
http://anandamargauniversal.blogspot.com/

As disciples of Shrii Shrii Anandamurti ji, it is our duty to give this song #5019 its proper place. To do that we have to spread this song #5019 all over the globe so everyone is aware about it. So please forward this all around.

In Him,
Vimal Ganguli

History of PS #5019

The song #5019 was given by Baba on 24 April 1988.

• On 16 April 1988, Baba gave PS #4338.
  
• The next song Baba gave was PS #5019 on 24 April 1988. And it was sung in general darshan that day. (see updated version in above log).
  
• Later that same day of 24 April 1988 Baba gave the song #4339.
  
• So song #5019 was given by Baba directly after song #4338.
  
• Because song #5019 was lost for decades, best is to keep it numbered as #5019.
  
• Please also bear in mind that all along Tiljala had this song #5019 but they do not want to admit it.
  

New era of neo-humanism has come

“Ek nayii duniya’ ja’g ut’hii hae, ek naya’ tara’na’ a’ya’...” (Prabhat Samgiita #5019)

Purport:

A grand, new era has awakened. The novel song of neo-humanism has been sung everywhere. With the spread of neo-humanism, people all over have forgotten their internal differences. Their hearts are now filled with love and affection, embracing one and all as kith and kin. The fragrance of a neo-humanistic heart is permeating every nook and corner, everywhere. Human beings have lost their bad qualities and the new reality of a spiritual era has been born.

Those who were drowned in vanity and lost their sense, and those who were plunged in worldly longings, and those who were lacking in spirituality, now they are all flowing with cosmic grace. Everything has changed.

My Supreme Lord, because You have come that is why everybody has come to have Your darshan. Ever-Merciful One, You have arrived here and attracted one and all. You are present and that is why this entire creation exists. If Your had not come, no one else would have ever come. Now, by Your grace, I feel that I am not alone. You are always with me...


Prabhat Samgiita #5019 (Urdu / Hindi) Lyrics

Ek nayii duniya’ ja’g ut’hii hae, ek naya’ tara’na’ a’ya’
khushbu’ dilon kii phael rahii hae,
insa’n haquiikat la’ya’, ek naya’ tara’na’ a’ya’

Mada parastii jis men behoshii thii, tamanna’ jis men duniya’ biiti [duniya’bii thii]
ruha’niyat jis men na’jukii thii, hat’e bekhudii kii dariya’ cha’ya’,
ek naya’ tara’na’ a’ya’
ek nayii duniya’ ja’g ut’hii hae, insa’n haquiikat la’ya’
khushbu’ dilon kii phael rahii hae, insa’n haquiikat la’ya’,
ek naya’ tara’na’ a’ya’
ek nayii duniya’ ja’g ut’hii hae, ek naya’ tara’na’ a’ya’
khushbu’ dilon kii phael rahii hae, insa’n haquiikat la’ya’,
ek naya’ tara’na’ a’ya’

Tum a’ye ho shahansha’h, a’ye sab hii, tum a’ye ho rahama’n, a’ye sab hii,
tum na a’te, koi na a’te kabhii, mehasu’s kii maen na’ ekela’ kabhii
jab tumane mujhe bula’ya’, ek naya’ tara’na’ a’ya’
ek nayii duniya’ ja’g ut’hi hae, ek naya’ tara’na’ a’ya’
khushbu’ dilon kii phael rahii hae, insa’n haquiikat la’ya’,
ek naya’ tara’na’ a’ya’

Purport (literal):

A new world has awakened. A new melody came. Fragrance of hearts is spreading. Human beings brought reality.

There was a mad rush (mada’parasti) towards materialism that had stupefaction, and materialistic lust wherein worldly life passed. The river of subtle spiritualism removed them all and overflooded with selfless bliss.

My Lord of Lords, You have come again, and all came. Merciful One, You came and all came. If You would not have come, none would have ever come. I have realized that I was never alone, whenever You called me.

- The above purport has been contributed by an anonymous donor.

== Section 3: Important Teaching ==

Great art: awaken link between finite & infinite

Ananda Marga philosophy states, “Whatever the profound, philosophical implications of the word prema [“love”], the true characteristic of love is supra-physical – beyond the bondage of any limitation. When artists become absorbed in the essence of love and try to convey it to the people through their language, rhetoric and subtle suggestions, the sweetness of their artistic genius reaches the apex of expression. But then this creation of the artist cannot be regarded as popular literature or art, because the subtle sense which is capable of comprehending that transcendental feeling is, in fact, undeveloped in most people. We do find at places in the literature of Rabindranath Tagore some semblances of this pure, supra-physical love, but whenever Rabindranath tried to give expression to it, he became unintelligible to the masses. The transcendental thoughts and ideas of the sweet, graceful shlokas [couplets] of the Upanishads are also incomprehensible to the common people.” 
   “This sublime love has established itself for all eternity beyond the limits of time, space and person. Infinite love is the ultimate ecstatic expression of finite love. This sense that artists try to awaken in the popular mind, when they devote themselves to the task of establishing the link between the finite and the infinite, between the mundane and the transcendental – this awareness, though not purely transcendental, is of the greatest importance in the realm of art. Because it gradually leads that sweetness of the human mind which is apprehensible to ordinary intelligence to a dreamland that is beyond the senses.” (1) 

Reference
1. A Few Problems Solved - 1, The Practice of Art and Literature

== Section: Important Teaching ==

Selfishness vs duty

Ananda Marga ideology states, “Bear in mind that you have a duty towards others, but that no one has any duty towards you. Everyone’s individual duty is fixed. Only one who move forward with this as his or her only thought can do proper service. Otherwise the thought may remain in the mind of the one doing service that I have done such and such work for that person, so that person ought to do such and such for me. The thought must remain in the mind of the one doing service that I have a duty towards others but no one has any duty towards me.” (1)

Note: In the various religions it is taught, “If you do A then you will get bonus B.” That return (i.e. bonus B) may be in the form of virtue, praise, or respect or help in your hour of need etc. So they do in order to get something in return. In our Ananda Marga, the standard is very high. One is to serve others and see them as narayan, not anticipating anything in return from narayan. When one feeds a hungry person, then seeing their smile is the prize. There is nothing else, no other return.

Motivated by religious dogmatic teachings, the mind of selfish people works in that way. Such lowly persons think that, "Others have the duty to take care of my situation and their own situation as well. But they should not bother me about their own problems." This is the way such selfish persons think.

And if due to some reason that selfish person "helps" others then they want full return plus interest of their so-called service. There is no question of a sense of duty and true service; these ideals have no place in their mind. Because of all this, the present day general society's condition is unfavourable and bleak. All around the west this is prevalent, as well as in the big metropolitan cities of the east.

Sadguru Baba's teaching leads in a different direction. In His above teaching, Baba is very beautifully guiding that our duty is to serve everybody without any expectation for anything in return.

Reference:
1. Ánanda Vacanámrtam Part 9, The Source of Internal Stamina, 3 April 1979, Patna

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