Baba
This way PP betrayed Baba
Namaskar,
Shraddhananda resorted to selfish and devious tactics that show complete betrayal to Marga Sadguru Baba. Over the course of several weeks in 1971, Sadguru Baba was delivering a series of discourses on Sixteen Points to elaborate upon the meaning and practice of each point. Dada Shraddhananda was the main person in-charge of noting down those discourses. Shraddhananda ji betrayed Baba. Shraddhananda ji took all those pages and pages of notes of original material from Baba’s holy discourses on Sixteen Points and printed a book in his own name.
During this time, Dada Shraddhananda had collected an abundance of original material given by Sadguru Baba on Sixteen Points. And ultimately, it was Dada Shraddhananda’s duty to get it approved by Baba and ready for publication in Baba’s name. Just as was done with all our AM books.
https://anandamarganewsbulletin.blogspot.com/
Shradddhananda’s sinful, deceitful ploy
Then suddenly, shortly after Baba had delivered those discourses on Sixteen Points, Baba was falsely charged and unjustly incarcerated. Instead of holding firm to the feet of Ista, Shraddhananda ji betrayed Baba. Shraddhananda ji took all those pages and pages of notes of original material from Baba’s holy discourses on Sixteen Points and printed a book in his own name. Shraddhananda thought that Baba would be in jail forever, and that he (Shraddhananda) could benefit and publish that book on Sixteen Points and fraudulently put his own name as the author. Yet, those were Baba’s original discourses.
Everyone in Ananda Marga Pracaraka Samgha knows that Sixteen Points is one of Guru’s most vital teachings for humanity. Sixteen Points guides sadhakas how to conduct themselves. Sixteen Points is so crucial to following the path of tantra. As the Supreme Guide and Sadguru, Baba delivered numerous discourses elaborating upon those points. Yet we do not see those discourses or books anywhere. Shraddhananda ji took all those pages and pages of notes of original material from Baba’s holy discourses on Sixteen Points and printed a book in his own name. In this way Shraddhananda ji betrayed Baba.
https://anandamarganewsbulletin.blogspot.com/
श्रद्धानन्द जी बाबा को धोखा दिया
सन्१९७१ में सद्गुरु बाबा ने ‘षोडश विधि’ के सम्बन्ध में, कुछ कर्मी (WT) लोगों को कई सप्ताह तक विस्तार से पढ़ाया । उसके बाद बाबा कारावास चले गए । मौके का फ़ायदा उठाकर, श्रद्धानन्द जी ने उस विषय वस्तु को अपने (श्रद्धानन्द) नाम से छपवा लिया । उचित यही था कि ‘षोडश विधि’ लेख को बाबा से अनुमोदित कराकर, बाबा के नाम से ‘षोडश विधि’ की किताब छापी जाती । लेकिन श्रद्धानन्द जी ने कपट से अपने नाम से छपवा लिया । कारावास से लौटने के बाद उसी प्रसङ्ग में बाबा सब के सामने श्रद्धानन्द जी पर व्यङ्ग कर रहे हैं कि ‘षोडश विधि’ की किताब किसने लिखी ?
All this and more is revealed in the following.
Shraddhananda stole the book
Early on from jail, Baba instructed those visiting Him to collect His various discourses on Sixteen Points and put them into book form, i.e. as an Ananda Marga book. But Dada Shraddhananda disobeyed Baba’s command and came up with his own approach. In a concerning state of affairs, Dada Shraddhananda gathered all the notes he took on Guru’s discourses about 16 Points and published them in his own name - as if he was the author of all those ideas. Verily, there is no mention at all that Sadguru Baba is the actual Author and Propounder of all those points and insights. No real bhakta or sadhaka could ever think to do such a thing. Nonetheless, Shraddhananda did this and published this book - “Sixteen Points: Our Fundamental Duties.”- in his own name. On the cover of the book in bold letters it lists the author as, “Ac Shraddhananda Avadhuta. Yet, Shraddhananda plagiarised all of those pages of information directly from Baba.
https://anandamarganewsbulletin.blogspot.com/
Everyone knows that the long standing protocol for printing Baba’s books was:
(a) Baba would deliver His discourse;
(b) The assigned Wts / margiis would note down what Baba spoke;
(c) The printed AM book listed Baba as the author, not those notetakers.
This was the standard way that our AM books were being printed from the very beginning and throughout. Everyone who was around those days knew very well that this was the system. Dada Vijayananda ji adhered strictly to this system always. But Shraddhananda indulged in betrayal.
Exposed in GD: “Shraddhananda plagiarised 16 Points”
When Baba finally came out from jail in August 1978 then one day He was giving general darshan. The topic was prapatti vada, or surrender theory. Then in His grand liila’, Baba mocked Dada Shraddhananda for plagiarizing that whole, entire book on 16 Points.
By this way, everyone immediately understood that Dada Shraddhananda committed a terrible and grave sin by stealing Baba’s discourses on Sixteen Points and then printed that in his (Shraddhananda’s) own name as a book on Sixteen Points.
https://anandamarganewsbulletin.blogspot.com/
This type of deceit, deception, and betrayal is on par with Samanvayananda’s dirty dealing of creating his own parallel organisation for his own name and fame during Emergency because he thought that AMPS would die. So both Shraddhananda and Samanvayananda resorted to selfish and devious tactics that show complete betrayal to Marga Sadguru Baba.
मौके का फ़ायदा उठाकर
सन्१९७१ में सद्गुरु बाबा ने ‘षोडश विधि’ के सम्बन्ध में, कुछ कर्मी (WT) लोगों को कई सप्ताह तक विस्तार से पढ़ाया । उसके बाद बाबा कारावास चले गए । मौके का फ़ायदा उठाकर, श्रद्धानन्द जी ने उस विषय वस्तु को अपने (श्रद्धानन्द) नाम से छपवा लिया । उचित यही था कि ‘षोडश विधि’ लेख को बाबा से अनुमोदित कराकर, बाबा के नाम से ‘षोडश विधि’ की किताब छापी जाती । लेकिन श्रद्धानन्द जी ने कपट से अपने नाम से छपवा लिया । कारावास से लौटने के बाद उसी प्रसङ्ग में बाबा सब के सामने श्रद्धानन्द जी पर व्यङ्ग कर रहे हैं कि ‘षोडश विधि’ की किताब किसने लिखी ?
Protocol for printing discourses those days
Everyone knows that the long standing protocol for printing Baba’s books was:
(a) Baba would deliver His discourse;
(b) The assigned Wts / margiis would note down what Baba spoke;
(c) Those notetakers would show their written version to Baba for approval;
(d) Once approved, that discourse would get put in queue for printing;
(e) The printed AM book listed Baba as the author, not those notetakers.
This was the standard way that our AM books were being printed from the very beginning and throughout. Everyone who was around those days knew very well that this was the system. Dada Vijayananda ji adhered strictly to this system always.
https://anandamarganewsbulletin.blogspot.com/
Baba publicly uncovers the truth
After Baba’s honourable release and clearance of all false charges, on 11 Aug 1978 while delivering a discourse on prapattiváda, Baba exposed Shraddhananda’s dishonesty and hypocrisy in front of all margiis. Verily during this general darshan Baba clearly pointed out and shamed Shraddhananda for deceitfully printing that book on Sixteen Points in his own name. That is the remarkable scene that unfolded that day. Yet, Shraddhananda was too hideous and failed to own up to his sinful dealing and betrayal to Guru. Such was the lowly moral standard of that first PP Dada, i.e. Shraddhananda.
In Him,
Sundarii
Many 16 Pts discourses delivered in 1970-71
Actually, in 1970-71, Baba delivered many discourses on Sixteen Points wherein He explained in detail the nuances of each point etc. But that was also a most tumultuous period. The organisation was in turmoil, as the Indira Gandhi regime was carrying out raids to ruin Ananda Marga Pracaraka Samgha, and the authorities began arresting Baba - among other trials and tribulations.
In the face of all these outside distractions, Sadguru Baba was directing His energies and running the organisation at an accelerated pace. So many dharmic teachings were being given on a daily basis. And since this was the period when He first gave Sixteen Points; many of those discourses were aimed at elaborating upon Sixteen Points to make every aspect perfectly clear.
Chaotic period: discourses unaccounted for
But in that busy and chaotic backdrop, numerous discourses were either never recorded, never printed, or just mishandled, lost, or destroyed. Certainly some of the margiis attending general darshan were taking down their own notes. And those days Dada Shraddhananda was Central Finance Secretary (CFSO) and printing magazines. At the same time, Dada Shraddhananda was also attending Baba’s general darshans and taking handwritten notes on those darshans during this period (1970-71) wherein Baba was reviewing and explaining all aspects of Sixteen Points. Then in December of 1971, Baba was formally arrested, put in jail, and not released for many years.
Shraddhananda thought that Baba would be in jail forever, and that he (Shraddhananda) could benefit and publish that book on Sixteen Points and fraudulently put his own name as the author. Yet, those were Baba’s original discourses.
https://anandamarganewsbulletin.blogspot.com/
Unknown true story
It was evident to everyone that Baba began stressing the importance of Sixteen Points in the early 1970’s, yet it was quite odd why Baba had never given a book that elaborated on the details of Sixteen Points. This was what many were wondering about for years and years. It was puzzling because Baba’s standard approach is to beautifully and comprehensively expound upon all of His main teachings. For example, Baba gave 21 books on Prout. He did not just list the 5 principles of Prout and leave it at that. Similarly, for Sixteen Points, Baba delivered numerous discourses on Sixteen Points, yet those discourses never saw the light of day because Shraddhananda kidnapped those discourses and printed a book in his own name. Verily, those discourses were stolen by Shraddhananda during the chaos of the Emergency, just as thieves choose to steal from houses that are in total disarray as it is easier to then get away with the crime. Indeed, Shraddhananda adopted that same deceitful approach. Such is the degree of his wretchedness. Seeing all this, Sarvatmananda thought that giving Shraddhananda the chair to be the first PP Dada would enable him (Sarvatmananda) to fully capture AMPS. So it was that under the time that Shraddhananda was PP that AMPS fell from his towering heights and crumbled into dust. Verily, AMPS was destroyed under his so-called watch as PP.
In one special general darshan delivered in 1978, Sadguru Baba solves this mystery in a very dramatic and unique manner.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
Strong yearning to get Him
Namaskar,
This entire topic revolves around the inner meaning of Prabhat Samgiita #4786. This composition is for all sadhakas, and especially for those more involved in dhyana meditation.
Song of highest bhakta
This song depicts how the bhakta has deep bhakti for Parama Purusa and a strong yearning to get Him; but, for such a long time Parama Purusa has not come in the personal and intimate manner in which the sadhaka desires. And just as this song begins, Parama Purusa has come, but in a disguised way; hence, the sadhaka is unaware of his arrival. So the bhakta is still crying out of melancholic longing for Parama Purusa - and lovingly accusing Him of not coming. In the worldly sphere, it is similar to one baby accusing its mother of being late or missing their time together. In that case, the baby will bitterly, yet lovingly, accuse the mother of not caring.
The same thing - to an even greater degree - occurs in spiritual life. In this song, the relation between the bhakta and Parama Purusa is that of madhura bhava.
Ananda Marga philosophy states, "Madhura bha'va is a very exalted bha'va, for this bha'va fills the mind with sweetness and bliss and leads the aspirant to the closest proximity of the Lord." (1)
When a sadhaka feels extremely linked with Parama Purusa, then he has a deep yearning to be with Him always. And if Parama Purusa does not announce Himself and come very near in that most intimate way, then the bhakta will lovingly accuse Parama Purusa and cry for Him to come in a more personal way.
Wherever there is a strong bond of love then this feeling is quite natural. Many sadhakas have felt this in their sadhana, at one time or another. So this song carries that feeling of extreme bhakti between the bhakta and the Lord. Those who do not have such a feeling may not understand the depth of this song, but if they are strict in Sixteen Points and sincere in sadhana then certainly that high spiritual longing will be awakened.
So in this scene, the bhakta is crying out of a melancholic longing to have Him in a more personal relation. Parama Purusa has gone far away for what seems like ages and ages so the sadhaka is in tears. And now, in His heavenly liila, Parama Purusa has come, but in a disguised manner, so the bhakta is unaware he is in the presence of the cosmic Entity, Parama Purusa. Thus the bhakta is still not satisfied because he feels that Parama Purusa is not responding to his call. He laments again and again why Parama Purusa is not coming as he desires. For this reason the sadhaka is very upset and crying for Parama Purusa to come in his proximity.
As the song begins, Parama Purusa has just arrived, yet in a disguised manner, and is standing before the bhakta and asking him why he is crying. And the below purport is how the loving communication between the bhakta and Parama Purusa progresses in this song.
Prabhat Samgiita #4786
"Ka'jal meghe ka'jal cokhe, jala jhare keno balo na'..." (Prabhat Samgiita 4786)
Purport:
1st Stanza
Note: Here Parama Purusa is addressing the bhakta.
O' my close one, what is the matter, what is troubling you? What has happened? Who has turned their back on you? Who has caused you so much pain and sorrow - in your mind and heart, which you could not tolerate? Please tell me why you are crying and shedding so many tears. Your collyrium-filled eyes, which are like black rain clouds, are profusely raining down tears. What is the matter, please tell me, please tell me.
1st Stanza Inner Meaning: Here in this first stanza, in a very indirect manner befitting of His supreme liila, Parama Purusa is announcing that He has come. That is why He is asking the bhakta why he is still crying. Parama Purusa's message is that there is no need to cry anymore - because "I have come, the Entity whom you long for has come." Yet at the same time, because this is the liila of Parama Purusa, the bhakta is unable to recognise His grand arrival. That is why the bhakta is still crying.
2nd Stanza
Note: Here also Parama Purusa is addressing the bhakta.
Who are you crying for in this untimely way. Who is your cherished One who has not come, causing you to shed all these tears. Now the pre-winter season is coming, the rainy season has ended. This is the time to rejoice and bask in this heavenly season. Yet still your eyes are despondent showering tears as in the rainy season. Which Dearmost has not come, causing you to cry like this.
2nd Stanza Inner Meaning: Here Parama Purusa is telling the bhakta, "When I the Parama Purusa was not here then that was the rainy season. But that dark period is over. Here I am, I have come. The rainy season has gone. No longer is there any need to cry. I have fulfilled your longing by making my arrival." On the one side Parama Purusa is giving us these assurances. Yet in the flow of His transcendental liila, the bhakta does not realise that he is in the presence of Parama Purusa because Parama Purusa has come in a disguised way.
3rd Stanza
Note: Here again Parama Purusa is addressing the bhakta.
Always remember that a friend is one who keeps his promises. If one breaks their promise then you cannot consider them as your friend, Bandhu [1]. Likewise do not accept anyone as your Bandhu who causes you pain and then fails to apologise. Also do not accept someone as your Bandhu if they do not smile and cry seeing your joy and sorrow.
3rd Stanza Inner Meaning: In this last stanza, Parama Purusa is consoling the bhakta. Because of His great love and affection, Parama Purusa does not like to see the bhakta crying in misery. So Parama Purusa is trying to pacify and appease the bhakta in all kinds of ways with the sole intention of easing the heartache and pain of the bhakta, who has been crying for Dearmost Parama Purusa. Parama Purusa wants his tears to dry up. Thus on the one hand Parama Purusa is directly telling not to trust those who do not live up to their promises. And the indirect meaning is that, "You can trust Me because I - the Parama Purusa - have now come. I am your Bandhu and I have kept my promise by coming." Yet on the other hand, Parama Purusa remains fully involved in His evernew liila, and in that way the bhakta is unable to recognise His beautiful arrival because He has come in a disguised fashion.
O' my close one, please tell me why are you crying...
Special style of communication: Parama Purusa & bhakta
Prabhat Samgiita is the loving communication between the bhakta and Parama Purusa. In most compositions, the song is sung by the bhakta; less frequently Parama Purusa is addressing the bhakta, either using direct or indirect language. But always the song is the loving sharing between Parama Purusa and the bhakta. Never is there a third entity in the song.
In contrast, traditional Hindu bhajans and writings in the bhakti tradition might employ 2 characters, i.e. bhakta and Parama Purusa, or 3 characters. In those instances where there are 3 characters, then 2 of the them are bhaktas who are friends talking about the third character – i.e. Parama Purusa. For example, one bhakta might ask, “Why are you crying? Is it because your Lord has not come?” This is a common scenario in melancholic, traditional Indian bhajans.
But in Prabhat Samgiita, the communication is exclusively between the bhakta and Parama Purusa – there is no 3rd party. Sometimes the bhakta is talking with Parama Purusa, sometimes Parama Purusa is addressing the bhakta. In either case, the style of communication may be direct or indirect. In some rare melancholic compositions, Parama Purusa addresses the bhakta in a very indirect and disguised manner wherein the bhakta does not even recognise that it is Parama Purusa.
For example, in a melancholic song, if a bhakta is crying in longing for Parama Purusa, then Parama Purusa might come in a disguised way so the bhakta does not even realise it is Parama Purusa. Keeping His identity hidden, Parama Purusa then asks, “Why are you crying? In whose longing are you crying?”
The following song proceeds in this subtle manner. Parama Purusa has come to the bhakta in a disguised way and the bhakta has no idea that Parama Purusa is the One next to him addressing him and asking these questions. In this way Parama Purusa plays His supreme liila.
Note for Prabhat Samgiita #4786:
[1] Bandhu: This is one of the names of Parama Purusa, i.e. the Eternal Companion who stays with you even after death. Here below are some of Guru’s teachings on the term bandhu.
Ananda Marga ideology states, “What is the meaning of “bandhu”? In Saḿskrta, the meaning of the word “bandhu” is “to bind”. Bandhu indicates that person or entity who cannot stand separation. Parama Puruśa or Saguńa Brahma is closely and intimately connected with this expressed world, or jagata. He is pervasively connected with every individual entity, be it a living being or a crude object. He is also linked through and through with the universe as a whole. In other words, He is indissolubly and inextricably involved (ota prota) with everything. Therefore, He is the only bandhu of this universe. The rest of your bandhus in the physical world are not your eternal friends. Though they are with you now, a day will soon come when they will go away; they will be separated from you. When you depart from this world, these friends will accompany or carry your dead body. But how far will they accompany you? They will accompany your body up to the cremation ground or the burning ghat. Having gone so far, at the most they will return to their own dwelling places. So they are not your real bandhu. There is a shloka in Saḿskrta:”
Atyágasahano bandhu sadaevánumatah suhrd;
Eka kryaḿ bhavenmitraḿ samapráńáh sakhásmrtah.
“He who loves [[so much that]] he can never sustain the grief of separation, is known as “bandhu”. In this sense, nobody can have any bandhu in this world. Only that Jagatabandhu – that Parama Puruśa – can be your bandhu. No one else is your bandhu. Only He is your real friend.” (2)
References
1. Namami Krsnasundaram, Disc: 27
2. Ananda Vacanamrtam - 6, Parama Puruśa – the Only Bandhu
== Section: Important Topic ==
Getting answers in dream state
Ananda Marga philosophy states, “The sleeping state means a state of rest for the mind. But if, before or at the time of sleep, one is tormented with deep sorrow, or becomes overjoyed with extreme happiness, or is afflicted with a serious disease, or is brooding over imaginary pains and pleasures – then during sleep if the gases in the body rise and create vibrations in the nerve cells, one starts thinking and recollecting. That is why people do not always dream during every sleep.”
“Very often, whenever there is concentration of mind for any reason, during sleep vibrational waves from the all-knowing unconscious mind stimulate the nerve cells, and the dreamer gets the answer to questions which were haunting his or her mind. But these answers can never be received during the state of disjointed thinking. One thing more should be remembered in this regard, that the answers from the unconscious mind, the repository of all knowledge, are received primarily during dream and only secondarily during the wakeful state; but much of the knowledge thus gained during dream is immediately forgotten as soon as the dream is over. On rare occasions, a little of that knowledge lingers in the mind even after arising from sleep” (1)
Reference
1. Shiva's Teachings – 2 (continued) (Discourse 16)
== Section 3: Links ==
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