Baba
After death
Namaskar,
Below is a short Q & A section that encompasses some of the key points related with the respectful handling of the deceased.
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Some key questions to consider
Question #1: Should our deceased be preserved, placed in cold storage, made into mummies, and / or transported over long distances to be cremated?
Reply #1: No. This goes entirely against that special discourse delivered by Baba for bringing relief to the grieving family. Our shraddha ceremony must be performed in a timely manner, within a 12-day period as prescribed by Baba.
Question #2: Should we continue to hold onto the bodies of our deceased until the next seminar, DMS, or large gathering so that maximum people can pay their last respects?
Reply #2: No. Here again this goes against Baba's guideline. The death ceremony and cremation must be done in a timely manner - within 12 days or less. Performing the ceremony in this fixed period helps reduce the grief and stress experienced by the mourning family.
Question #3: Should we keep the body long enough for unborn babies to see that deceased person. With the advancement of science, should we arrange bodies so they can be viewed by the coming generation(s) just like they have done with certain political leaders?
Reply #3: No. Ananda Marga does not adhere to such an approach. The deceased should be cremated within a 12-day window according to Caryacarya. Otherwise the grieving family is subjected to prolonged suffering and agony.
Question #4: Should we treat our various master units, Baba Quarters, and retreat centers as burial grounds like Christians and Muslims do etc? Should there be cemeteries in the back of each and every jagrti like Christian churches? Should there be tombs of all great margiis and all their history etc - etc
Reply #4: No. In our Ananda Marga society, Ananda Marga does not follow these dogmatic religious rituals. Our jagrtis are not to be turned into cemeteries or cremation grounds.
Question #5: Should tombs be erected for our deceased acaryas and margiis?
Reply #5: Sadhakas worship Parama Purusa, not deceased unit beings. That is our main ethic and spiritual approach. Furthermore, when there are thousands of tombs of countless margiis and acaryas, there will not be any place or free space for service projects, gardens, and more. Tombs will be all over; this is a serious problem. Why should we go down that path which has been paved by the dogmatic religions. There is no benefit - only loss.
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What will happen in the future
These are some of the many points that demand our review. While some of these questions are relevant today, others will be keenly important in the future with the further advancement of science. If someone is greatly respected then someone may try to keep that body on display for hundreds or even thousands of years for all to see. After all, Lenin's body has been on display in Russia since 1924. With more refined techniques, one could conceivably try to preserve a body for hundreds and even thousands of years.
Conclusion
Baba has given clear and conclusive guidelines with regards to the handling of the deceased’s body etc:
(a) The deceased’s body should not be preserved in cold storage nor transported over long distances.
(b) The shraddha ceremony should be performed within 12-days of the death.
(c) The deceased’s body should not be held until the next DMS.
(d) Our jagrtis should not turn into cemeteries with tombstones of deceased Dadas etc.
(e) Ananda Marga ideology is directly against any sort of tomb worship.
Sadhakas should abide by these aforementioned guidelines and avoid any dogma regarding the handling of the deceased.
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Namaskar,
at His lotus feet,
Harideva
Ritual on Nigamananda’s tomb
In the Hindu religion, there is one dogma of carrying the dead body to so-called holy places / tiirthas, so the deceased can get a special place in heaven. That is why from all around the globe Hindus carry the dead body to Varanasi for cremation. Those who do not have sufficient money cremate the body wherever they can and then carry the ashes to Varanasi, or any of the other so-called holy place / tiirtha.
This Hindu dogma has entered into Ananda Marga Pracaraka Samgha. When Dada Nigamananda ji died in Delhi, his body was carried to the "tiirtha" of Ananda Nagar. His supporters are trying to make one shrine there. Already a huge tomb has been constructed for Nigamananda ji. The dogma is being spread around that by visiting that tomb and doing sadhana then then one will get special grace.
During Ananda Nagar DMS, the following things have been going on: People visiting Nigamananda ji's tomb and bowing their heads as they asked for boons in the form of marriages, progeny, court case victories, monetary gain etc. They think that if any problem comes then the "sage" will bless. That is the propaganda at work.
If you go to Ananda Nagar, you will find many persons visiting in order to get some grace of Nigamananda ji. Those margiis who are strict in Ista oppose this type of dogma. Actually, Acintananda Dada spent a lot of money to make a huge tomb of Nigamananda so that when he (Acintananda) dies, then his surviving factional members will make a big tomb for him and by that way his glory will be preserved forever in Ananda Nagar. This is Acintananda’s great desire.
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This type of mentality occurs when a person is affected by avaranii shakti of avidya maya, unfortunately. This confused Dada thinks that by this way after his death his prestige will shine forever.
When to educate about death
The handling of the deceased should be made perfectly clear. All points must be discussed beforehand. It should be known ahead of time. Because once a person dies then people become extremely sentimental and that is not the time to raise these critical issues. Best is to have all the do's and don'ts resolved beforehand.
~ In-depth study ~
Baba's instructions for handling the deceased
(These following guidelines are from chapter "Disposal Of Dead Body" from Caryacarya.)
"According to the wish of the individual, the dead body may be either cremated or buried. If a person did not express his/her desire during life regarding this, it is proper to cremate his/her dead body.
Instructions
(1) The dead body should be carried silently.
(2) Before cremation or burial of the dead body, collective Iishvara Prańidhána should be performed.
(3) The funeral pyre should be lit by the laokika [worldly] son or the nearest relation of the dead person. Likewise, while burying, the son or the nearest relation will first dig the ground and also be the first one to put earth on the corpse.
(4) During cremation, it should be remembered that the corpse should be thoroughly burnt, maintaining the full dignity of the dead body. In case of a half-burnt corpse, it is better to bury it than to throw it into water.
(5) The disposal of the dead body and its financial responsibility belong to the society. It is not proper to give any burden to the bereaved family.
N.B.: It is better to cremate the dead body in a scientific way. Where this is not possible, do not cremate the dead body naked or in an offensive manner, for that will undermine the dignity and sanctity of the funeral ceremony and produce feelings of repugnance in the onlookers. As the practice of putting fire into the mouth of the dead body is repulsive, it should not be encouraged." (1)
These following guidelines are the from chapter "Shaddha Ceremony" from Caryacarya:
"The departed soul does not get any advantage from the shráddha ceremony [memorial ceremony]. It is only meant for the psychic satisfaction of the person performing it."
"An ácárya/á, a minimum of five healthy persons, and the performer of the shráddha [funeral ceremony] will be present on the occasion. The nearest relation of the dead person will be considered the main performer of the shráddha ceremony. Of course, it is the right of all Margis to perform shráddha [funeral ceremony]."
"The period of mourning should not extend beyond twelve days. If you wish, you can perform the shráddha ceremony any day within this period according to convenience. During the period of mourning you should not subject yourself to unnecessary mortification or ostentatious penance." (2)
How priests fill their belly
Ananda Marga ideology says, "What’s the meaning of shráddha [funeral ceremony]? “Shraddhayá diiyate yastu ityarthe shráddhah” – “that which is offered with shraddhá [respect] is shráddha.” And what is shraddhá? “Shrat satyam iti dhiiyata ityarthe shraddhá”, that is, when an idea or a culminating point is accepted as supreme, then that idea or culminating point is called “shrat”; and when the mind, with its propensities, moves towards that object, that movement is called shraddhá. Shrat + dha is shraddhá. Now let us see some of the prevalent usages of the world in connection with this shraddhá, or shráddha. When you offer something with shraddhá, it is shráddha. A priest may say that your father will die only once, and so after his death you should arrange for a sufficient quantity of food-stuffs, a sufficient quantity of edibles, a sufficient quantity of clothes, etc., for him. And that has been done in India for about five thousand years, since the time of the Atharva Veda. And people have generally offered rice and sesame, also honey and ghee, to be consumed by that person who has left the world."
"Regarding these things, Maharshi Charvaka (he lived in India about 2500 years ago, during the time of Lord Buddha. He was a bit senior to Lord Buddha. Charvaka’s disciple, Ajit Kusum, was a contemporary of Lord Buddha) said “If you are in a room, and another man is in the courtyard a few yards away, and you offer rice and sesame for that man, he won’t get that rice and sesame, and his hunger won’t be satisfied. And if a man is in another world, Aparaloka, and you are offering rice and sesame for him, will he get them? Is it reasonable? No, no. All these things are exploitation by the privileged class.”"
"After offering rice, sesame, clothes, etc., what do you find? The rice is consumed by the purohita in his house. Go to his kitchen, and all that rice is being consumed by his family. That dhuti which is being offered by you for your late father is being used by the purohita, and the sháŕii by the purohita patnii; and the gamci, the towel, if it is surplus, is sold in the market. And the utensils are also sold in the market. So your deceased father, your parents, who are now inhabitants of Aparaloka, won’t get anything."
Ananda Marga ideology says, "And the second thing you will see, or you will feel, is that they do not require these things. The microcosm, or unit spirit, does not require any food or clothes or sesame or utensils. All these ideas are scoundrels’ philosophy. And they have been doing this type of exploitation for the last five thousand years, since the time of the Atharva Veda." (3)
Story about shraddha: Businessman & greedy priest
Sadguru Baba says:
"I remember a short story. In my town there was a businessman. Say his name was D́oman Sáhu. And his father was also a businessman. During the day he was a businessman, and at night he was a d́áku. Say D́oman’s father’s name was Mohan Sáhu. Now a big pańd́ita came from Kashmir to my home town and said that he had the capacity with the strength of his mantra, to arrange heaven for all pápiis, all degraded persons, all degraded souls. Then D́oman thought, “My father Mohan is a d́áku. Let me take the help of this big pańd́ita and arrange heaven for my d́áku father.”
"So the pańd́ita said, “Yes, yes, yes. I will do everything, but I want fifty guineas as a fee for the purpose.” And D́oman agreed."
"But D́oman’s friend was one Mr. Ravi Ghose, a very intelligent man. Ravi Ghose said, “You see, D́oman, that pańd́ita is a businessman, that is why he wants fifty guineas. You do one thing. Let there be bargaining. Tell the pańd́ita, ‘You see, pańd́itajii, I can offer only fifty silver coins, fifty rupees. Please agree.’”"
Baba recounts, "Then the pańd́ita said, “Yes, it will be done, but had it been fifty guineas, your father would have reached just below the Párijáta tree of Nandana Kánana of heaven. If you give fifty silver coins, fifty rupees, he will reach the main gate of heaven, but not near that Parijata tree.”"
"D́oman thought, “Right near the gate. Then that short distance will be covered by my father on foot. Then let me spend only fifty rupees.”"
"Then again he went to Ravi Ghose, that crooked and intelligent fellow. Ravi Ghose said, “You see, D́oman, our first attempt has been a success. Now you just tell him, ‘Pańd́itajii, I will spend only forty rupees; not fifty.’”"
"Pańd́itajii said, “In that case, there will be a short gap.”"
"Then next day D́oman said, “No, I will spend thirty rupees,” and so on. And finally the settlement was for ten rupees."
"So this is the commercial story regarding shráddha [funeral ceremony]. There is nothing in it."
"So what should one do? Haven’t we any social responsibility for dead persons? When the necessity arises, we should offer shraddhá [respect] for them, not barley or wheat or woollen clothes or wrappers or ghee or sesame. What can we do? As long as a man is here in our society we have a social responsibility for him. Human beings are social beings, we have a social responsibility for them. And when they leave this world and go to the other world, they go beyond the scope of our responsibility. We cannot render any service to them. Our social responsibility is over as soon as the cremation is done."
"So what can we do? We can say “O Parama Puruśa, while that man was with us we tried our best to do whatever we could do. But now they are beyond our scope, they are beyond our jurisdiction, so please do take care of them.” This much of a request can be made by us, and nothing more than that. And the Ananda Marga shráddha [funeral ceremony] is just like that. Here we require no edibles, no clothes or anything else. We offer our shraddhá [respect], and we do nothing else, and we can do nothing else." (4)
English title is wrong in Caryacarya
Unfortunately someone mistranslated chapter 31 of the English edition of Caryacarya part 1. They titled it as “Disposal of the Dead Body.” But this is wrong and inappropriate. In the Hindi and Bengali editions, that chapter is titled as Shava Satka’r, meaning ‘reverence to lifeless body.’ This projects an air of respect and sanctity. But those publishers failed to give it a comparatively respectful title in English. Instead they called it “Disposal of the Dead Body”, as if one is just getting rid of some trash, rubbish, or garbage etc. Steps should be taken to properly title chapter 31 of the English edition of Caryacarya part 1.
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References
1. Caryacarya Part 1, Disposal of the Dead Body
2. Caryacarya Part 1, Shaddha Ceremony
3. Ananda Vacanamrtam - 3, Shraddha
4. Ananda Vacanamrtam - 3, Shraddha
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
You are my Polestar
Note: Only those who sincerely practice the higher lessons of sahaja yoga meditation can understand this song in the depths of their heart.
"Tomáke bhálobesechi, tumi shudhu mane ácho..." (Prabhat Samgiita #2562)
Purport:
My Parama Purusa, only You are in my mind. I love You. You alone are mine; my Adored, You are my Polestar and the only moon in my mental sky - mental plate. In my life, whatever I do is done in service to You.
Parama Purusa, except You, everything else in this entire universe is temporary. All come for a short time and vanish into thin air, into oblivion. Only You are beginningless and endless and remain permanently - eternally. In this tribhuvan, there is no one who is immortal. Everyone comes and goes and gets lost in oblivion. But, You are ever-present, reside eternally, and never undergo any change.
Divine Entity, nothing lasts forever in this world. As the day ends, night falls and the light of day gets engulfed by the darkness. Similarly, the blackness of the night vanishes with the advent of the brilliant new dawn. Everything in this world is changing, transient. But the constant pouring of Your divine refulgence continues on and on - it has no limit and knows no end.
Parama Purusa You are always residing in my mind; You only are my Polestar, my Goal, my everything...
Note for Prabhat Samgiita #2562:
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 3: Important Teaching ==
Foolish misstep / miscalculation
Ananda Marga philosophy states, “Those who believe in the equal distribution of the world’s wealth, naively underestimate the power of moha vrtti. The human mind can be sublimated only by spiritual ideation, not by any high-sounding philosophy. This utopian idea has proved ineffective in the past and in the present and will continue to prove so in the future." (1)
They missed the point about infatuation vrtii
Answer: In His above teaching, Baba is indirectly referring to communist leaders. They underestimated moha vrtii with regards to the people’s attachment for their land or wealth. Those communist leaders were fascinated with their own philosophy and could not understand that the common folk would not like giving up their land or wealth. So when their land or wealth was taken from them, the farming suffered. Not enough food was produced; and the end result was widespread starvation and strife. The root cause of the problem was that those communists failed to take into consideration moha vrtti. Forcibly taking the people’s land or wealth set off this entire negative chain of events.
Reference:
1. Ananda Marga Philosophy - 8, The Acoustic Roots of the Indo-Aryan Alphabet
== Section ==
আমি অন্যায়ের বিরুদ্ধে সংগ্রাম করি
“কোনও রকম বক্রতার কুটিলতার প্রশ্রয় না দিয়ে---যা চরম সত্য, তাকে স্পষ্ট ভাষায় স্বীকার করৰার মধ্যেই মানুষের মহত্তা রয়েছে | স্বীকার করাটা কি ? না, “আমি সত্পথে চলি, আমি অন্যায়কে সহ্য করি না, প্রয়োজন ৰোধায় আমি অন্যায়ের বিরুদ্ধে সংগ্রাম করি” | এইটাই সাধুতার পথ | নইলে তলে-তলে প্রস্তুতি চলাচ্ছি, আর মুখে শান্তির বাণী আউড়ে যাচ্ছি, এটাতে আর যা কিছু থাক না কেন, সাধুতা বা সরলতার লেশমাত্র নেই | এটা কপটতা |” (1)
Reference
1. Giitay Dharma Deshana-2
== Section ==
तुमको ढूँढ़ने में, मैंने नगर गाॅंव, नदी सागर, पहाड़ घाटियाॅं,
पर्वत और गुफायें सब एक कर दीं।
प्रभात संगीत 1041 अनेक सुनिया अनेक भाविया तोमाकेइ भालो वासेछि... …
(जो साधना का 6th पाठ नहीं करता, वह यह प्रभात संगीत नहीं समझ सकता )
भावार्थ
हे परम पुरुष बाबा! तुम्हारी अनन्त कहानियॅा हैं। भक्तों के मुख से तुम्हारी हृदय स्पर्शी कहानियाॅं सुनी हैं कि किस प्रकार तुम अपने असीम प्यार और कृपा की वर्षा करते हो। ज्योंही मैंने यह सब सुना मैं बार बार तुम्हारी भव्यता और कीर्ति का चिंतन करने लगा। इस प्रकार मैं ने अनुभव किया कि तुम तो मेरे हृदय मन और पूरे अस्तित्व के साथ गहराई से जुड़े हो। बाबा! मैं तुम से प्रेम करने लगा हॅूं, मैं तुम्हारे विना नहीं रह सकता। तुम मेरे निकटतम हो। तुमको ढूँढ़ने में, मैंने नगर गाॅंव, नदी सागर, पहाड़ घाटियाॅं, पर्वत और गुफायें सब एक कर दीं। मैंने पाताल, धरती और आकाश सब जगह तुम को तलाशा , पर बाद में तुम्हारी कृपा से मैं जान पाया कि तुम तो वह अमूल्य हीरा हो जो मेरे हृदय में ही विद्यमान है ।
हे परमपुरुष! मेरे पास इसका कोई स्पष्टिकरण नहीं है कि मैं तुम को क्यों प्रेम करने लगा हॅूं। केवल यही कह सकता हॅूं कि यह पूर्णतः तुम्हारी कृपा ही है। प्रेम कोई तर्क और कारण नहीं जानता, केवल मैं यही कह सकता हॅूं कि तुमने कृपा पूर्वक मुझे अपनी ओर खींचा और मैं तुमको प्रेम करने लगा बस। हे मेरे परम प्रिय! मैं तुमको मुक्ति मोक्ष पाने के लिये प्रेम नहीं करता। बाबा ! मैं बहुत बड़ा साधक नहीं हॅूं, परन्तु तुमने मुझे बड़े प्यार से अपने पास बुला लिया। हे परमपुरुष! तुम्हें प्रेम करने पर मुझे आनन्द मिलता है - यह रागानुगा भक्ति है। बाबा! इस सत्य को मैं जान गया हॅूं कि आनन्दम् प्राप्त करना जीवन का लक्ष्य है और वह तुमको प्रेम करने पर ही प्राप्त हो सकता है।
हे परमपुरुष बाबा ! मेरे पास पराभक्ति जैसी सर्वोच्च भक्ति नहीं है। परंतु अपनी सामर्थ्य के अनुसार तुम्हारा काम करता जाऊंगा। तुम्हारी कृपा से मैं अपनी ऊर्जा को तुम्हारी सेवा और तुम्हें प्रसन्न करने के लिये लगाऊंगा। तुम्हारी कृपा से मैं पराभक्ति, रागात्मिका भक्ति का सारतत्व समझ गया हॅूं। मैं यह समझ गया हॅूं कि तुमको आनन्द देने के लिये ही मुझे प्यार करना चाहिये न कि मुझे स्वयं आनन्द पाने के लिये।
बाबा! हे मेरे परमप्रिय! मुझ पर कृपा बनाये रखें।
टिप्पणी
1. मुक्ति- इसका शाब्दिक अर्थ है स्वतन्त्र होना। परंतु जैसा कि उपरोक्त गीत में भक्त स्वतन्त्र या मुक्त होने के लिये साधना नहीं करता है , इसी प्रकार बाबा नीचे दिये गये आदर्श मार्गदर्शक प्रवचन में भी कहते हैं कि साधक को मुक्ति मोक्ष के लिये साधना नहीं करना चाहिये। ‘‘ जब कोई भक्त परमपुरुष के समक्ष समर्पण करता है तो उसे क्या करना चाहिये? परम पुरुष से कुछ नहीं माॅंगना चाहिये। मुक्ति मांगने का भी कोई महत्व नहीं है। भक्त तो केवल परमपुरुष को चाहता है और कुछ नहीं। यदि परमपुरुष पूछते हैं कि भक्त! क्या चाहते हो तो भक्त कहे कि प्रभो मैं तो तुम्हें ही चाहता हॅूं। मुक्ति नहीं, क्योंकि मुक्ति माॅंगने पर वह मुक्ति पा सकता है पर परमपुरुष को नहीं पायेगा। इसलिये सोचो मूल्यवान कौन है मुक्ति या परमपुरुष?‘‘
2. इस गीत के अंतिम पद में रागात्मिका भक्ति के क्षणों का वर्णन है जिसमें भक्त केवल परमपुरुष को प्रसन्न करने के लिये साधना करता है, जो कि भक्ति का सर्वोच्च स्तर है। रागात्मिका भक्त कहता है ‘‘ मैं साधना इसलिये करता हॅूं कि मेरे परमपुरुष को आनन्द मिले , इसकी चिंता नहीं कि इससे मुझे आनन्द मिलता है या नहीं , मेरी तो इच्छा यह है कि मेरे प्रेम से उन्हें आनन्द मिले । मैं तो केवल वही पवित्र कार्य करूंगा जिनमें उन्हें आनन्द मिले चाहे मुझे कितना ही श्रम करना पड़े या कठिनाई का सामना करना पड़े। मैं उन्हें आनन्द देने के लिये सब कुछ करने के लिये तैयार हॅूं।‘‘
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== Section ==
What should be our slogan
What should be our slogan
“Thorns on the path cannot deter those who have assembled with the determination to march in unison. They are blowing the trumpets of victory in an effort to conquer the universe of a timid mind. O human beings march ahead – let the song of march be your only slogan.” (Ananda Vanii #3)
Note: The above is one of Baba’s original Ananda Vaniis. These original and true Ananda Vaniis are unique, eternal guidelines that stand as complete discourses in and of themselves. They are unlike Fake Ananda Vaniis which are fabricated by most of the groups - H, B etc.
== Section ==
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World government: To be strengthened gradually, not suddenly
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World government: To be strengthened gradually, not suddenly
Prout philosophy states states, "Divergent national interests and popular scepticism may stand in the way of the formation of a world government. To allay baseless fears from the minds of the people, this task should be carried out step by step. Obstacles will have to be negotiated with an open mind, and the world government will have to be strengthened gradually, not suddenly. For example, to run the world government, two houses may be maintained for an indefinite period. The lower house will be composed of representatives from various parts [countries] of the world, elected on the basis of population. The members of the upper house will be elected country-wise. This will provide opportunities to those countries which cannot send even a single representative to the lower house due to their small population, because they will be able to express their opinions before the people of the world by sending their representatives to the upper house. The upper house will not adopt any bill unless it has been passed by the lower house, but the upper house will reserve the right to reject the decisions of the lower house." (1)
Reference
1. Problems of the Day, Point #19
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