Baba
Suicide
Namaskar,
Having lost the few things that Vimal ji had in this world, he entered a state of deep despair. Overcome with grief, he resolved that he should end his life.
One night, with darkness all around, Vimalji tied a rope to one of the remaining wooden pieces from the frame of his house and started to loop the other part around his neck. His plan was to jump and hang himself. He had everything in place, and he had not a single doubt in his mind. He was ready to proceed.
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That moment he heard a voice: "What are you doing?!?"
Vimalji was stirred. The voice came from somewhere. He looked all around, from side to side, in search of someone. But no one was there. Vimalji could not find anyone at all. The voice was very deliberate and commanding, yet also quite sweet and charming. The Entity asked that he undo the rope and come down from the rooftop.
Who called me that night
Vimalji's heart was swayed by the caring, sensitive tone of the Caller. He undid the rope and came down to the ground. All the while the query lingered, "Who called me - who was speaking to me." Suddenly, Vimalji's mind and spirit felt charged. His entire body was pulsating with a new vibration and energy. At the same time, his mind was calm and serene, still wondering, "Who called me." He felt a deep sense of peace.
In that tranquil state he laid down and took some rest. Some time later he woke up feeling blissful. Then and there, any further thought of committing suicide vanished from his mind. Rather he decided, "I should not be cowardly; I should rise up and do something."
From that day forward, he became very regular in sadhana, and his whole life took on a new way and form. He felt wonderful. Time to time, still the thought was coming in his mind, "Who called me in that fateful moment." In this way, Vimalji would think and wonder.
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He had made inquiries to various persons in his village. He asked if they had spoken to him on that night. No one had - not a single person came forward. So then what could have happened. Who was that who called me that night. Vimalji thought for hours, days, and weeks about this. Those weeks eventually turned into months and still he had no answer: Who called me?
As more and more months passed, that memory gradually faded from his thoughts; it was no longer in the forefront of his mind. He was moving on with his life. Even then, the memory remained alive; it was just temporarily forgotten, not gone.
PC with Baba: "Why were you going to commit suicide”
One year later Vimalji went to see Baba in hopes of getting PC, by His grace. The year was 1986, and his entire yearning had been channelised towards Baba. Brother Vimal was also receiving training to become an Ananda Marga school teacher. His life was proceeding in a very positive direction. On that occasion, Baba blessed Vimalji by calling him for PC.
After he entered the room for PC, at one point Baba inquired, "What were you doing that night with the rope in your hand. Did anyone call you that time?"
Instantly, the whole scene flashed in Vimalji's mental plate. The darkness, the rope, his plan to jump, and the voice that called him. Vimalji got the answer. Baba had called him. Previously, it was beyond his imagination to think that it was Baba who saved him that night. Then, step by step, in a very compassionate and detailed manner, Baba recounted the exact scene. Vimalji was surprised and even shocked that Guru really does know everything. A warm glow permeated his heart thinking how Baba is always with him. Thinking thus, he felt blissful.
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Baba looked towards Vimal sternly and scolded him: "Why were you going to commit suicide."
Those were Baba's strong yet deeply loving words. Vimal felt the inner tenderness and sweet love of Baba's scolding. Vimal grabbed his ears as a sign of repentance and promised Baba that he would never again contemplate the sinful notion of committing suicide: "I will never think in this way in the future." And indeed, thenceforth Vimal's life was full of spiritual thoughts and social service. Such is Baba's special blessing on this bhakta.
Note: In India, trying to commit suicide is a crime where one can be jailed for many years. So those planning or trying to commit suicide never admit this to the authorities for fear of being jailed. Nor will they share this with others as suicide is shunned by the general populace. Those trying to kill themselves do not tell anyone. Accordingly, Vimal recounted, “I did not dare tell anyone so I was extremely surprised that Baba knew about my plans as I had never raised this matter of suicide with anyone.”
Conclusion: Takeaway from this story
As Ananda Margiis, here are a few things we can all learn from the above story:
1. Committing suicide is a sin. Guru does not support this cowardly and destructive action. It is fundamentally against the core principles of Ananda Marga philosophy.
2. Everyone should know that by committing suicide, they invite a terrible samskara far into the future - for millions of years.
3. Some wrongly think that by committing suicide they will escape their miseries. But that is just not so. One cannot escape their samskaras by suicide; those samskaras remain with you. Even worse, the samskara created by committing suicide is so huge that it will take thousands of animal lives for that to be exhausted and then one will have to again gain human form and go through all the trials and tribulations of life and death. In contrast, regardless of one's difficulties, if one utilises their current body properly, in a relatively short period of sincere sadhana one can exhaust all their samskaras.
https://anandamargauniversal.blogspot.com/
4. Everything you think gets permanently recorded in the Cosmic Mind. No thought happens in a vacuum nor in isolation. Baba is aware of your every thought.
5. Baba is everywhere, in all places, across time and space. You are never alone. No one is ever helpless. Always He is along with you to care for you and watch for your welfare.
Ananda Marga ideology says, "Parama Puruśa will always be with you. That means, neither were you alone in the past nor will you be alone in the future. Always remember that you are not helpless. He who is guiding the stars of the skies, is with you, you are not alone. Under no circumstances should you ever be afraid. Never think that you are alone. Whatever has to happen, will happen, and the One who causes this happening is with you." (1)
Namaskar,
In Him,
Vidya
~ In-depth study ~
Everyone should know that by committing suicide, they invite a terrible samskara far into the future - for millions of years. Killing oneself is treated as equally sinful as murdering another human being. By committing suicide one will be bound of as negative microvita for a long, long time.
Baba says, "People who commit suicide due to humiliation, psychic distortion, frustration or the overpowering influence of excessive attachment, anger, greed, vanity, jealousy, etc. get the status of kabandha yoni [negative microvita] after death. Wherever these entities happen to see other human beings under the spell of psychic derangement, they incite them to commit suicide." (2)
Finally, by committing suicide, one enters that very negative whirlpool of negative microvita where they themselves try to lure others into committing suicide. Such a terrible fate.
https://anandamargauniversal.blogspot.com/
Story: This path of suicide that I have taken...
Here also is Baba's teaching from a story in Shabda Cayanika about the fate of one who committed suicide.
The character in the Shabda Cayanika story states, "Today I realize what a horrendous mistake I made. ...This path of suicide that I have taken to save my honour has crudified me so much that even after such a long time I cannot find any deliverance. These days I am utterly helpless...Oh, what a painful bondage! Is there no path left open to me to attain peace! Is there no ointment I can apply which will soothe the burning of my bondage!" (3)
When humans destroy their body then nature does not like to give them a human body again. That is why the person, in Baba's above quote from Shabda Cayanika, is stuck. He committed suicide and now he cannot advance - rather he is bound in his crudified state. All because he ruined the body that nature gave him.
The situation is similar to giving someone something to use like a pen, and instead of using that pen they break it into 4 pieces and throw it in 4 directions. In that case you will not like to give him a pen again. Likewise, those who commit suicide and destroy their body, how can they again get human life.
https://anandamargauniversal.blogspot.com/
Our duty
As Ananda Margiis, it is our duty to inspire those in despair onto the right path. We are to save that human life and goad them away from any thoughts of suicide or self-destruction. With proper ideation, we are to divert their mind - indeed, diverting their mind or delaying their action is enough to save them. By delaying bad actions, invariably a better thought will come in the mind. So helping someone can simply take the form of them rethinking their situation. That is enough to stop them. Then, by Baba's grace, we can support them in adopting a right course in life.
Ananda Marga philosophy states, “This suicide is not deliberately done by the people. Those who commit suicide, do it when their mind is in a negative state. It is unnatural. Therefore, Sadvipras will remove this unnaturalness with the blows of their hammers. None can check it.” (4)
About the margii
The above Baba story is very dramatic and involves a margii some of you may know, Vimal Dutta of Bangurdah Kandra (West Singhbhum district, Jharkhand).
https://anandamargauniversal.blogspot.com/
References
1. Ananda Vacanamrtam, part 5, Bandhu, Suhrd, Mitram and Sakhá
2. Microvita in a Nutshell, Disembodied Souls and Microvita – Excerpt A
3. Shabda Cayanika, part 2, Ui to Uluka (Discourse 9)
4. A Few Problems Solved - 6, The Three Causes of Sin
Plagiary?
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
My Nearest
"Nayaneri ainjan ma'nasranjain tumi janame maran'e sa'thii mor..." (Prabhat Samgiita #1370)
Purport:
Note: Those who don't do 6th lesson sadhana, they can not understand this song.
Parama Purusa, You are the ainjan (spiritual ointment of knowledge) of my eyes, and Manasrainjan, the One who colours my mind with bhakti. You are with me life after life, from birth to death, always. Supreme Entity, in the vast sky of my mind, in my mental horizon, Your attractive and charming form is vibrating and shining. Seeing Your exquisite beauty and blissful vibration, I have become completely captivated and wholly ensconced in You. You are so gracious.
Parama Purusa, this expressed universe is situated in the mirror of Your maya. Everything is resonating in Your eternal sound - nu'pura omkara. Chit-chor, Parama Purusa, You are captivating my mind in all the ways. As my Nearest, look towards me with Your endless compassion.
Baba, my adored One, I do not want anything from You. I want You and You alone. I only have one desire: Please grant me parabhakti and keep me at Your lotus feet. I want to surrender my entire being unto You. Allow me to concentrate all my feelings and surrender my whole existence at Your altar. You are my Ista. You are like the moon, and I am like the chakor bird, always gazing at You without blinking.
Omnipresent Entity, Baba, please give me Your darshan...
Notes For Prabhat Samgiita #1370:
How He colours the mind
[1] Ma'nasrainjan: The mind is affected or coloured by whatever one thinks about in day to day life. Every thought has a particular colour and that colour varies based on one's object of contemplation. If a businessman is thinking primarily about his business, then his mind is coloured in that way. A drunkard's mind is coloured with the thought of wine. When the mind is completely obsessed with a particular thought, the mind becomes fully coloured in that manner, whether it be tamasik, sentient, or spiritual etc.
When Parama Purusa graciously colours a sadhaka's mind with bhakti, they remain wholly ensconced in the thought of Parama Purusa. If a new sadhaka cannot do sadhana at all, then we can understand that their mind is not coloured with bhakti. And if someone longs to do more and more meditation, we can understand that their mind is deeply coloured with with divinity.
Depending on the nature of one's thought, their mental colour changes. It may be black, red, yellow or white etc. Those bhaktas who think of Parama Purusa exclusively will have a white-coloured mind; it will be white effulgence. A violent person's mind will be red in colour. Remember, this colour is not their skin colour, nor any other external colour. Here we are only talking about the colour of their mind - nothing else.
Baba has given countless demonstrations on this. He used to make two sadhakas sit facing one another. Then He would bestow upon one the power to see into the other's mind. Then that bhakta would be able to clearly see the colour of the other sadhaka's mental plate. Still today this is possible, by the grace of Parama Purusa. When one advances in sadhana, they can easily see another's mental colour. Immediately, they can understand what type of person they are. In that case, nobody can hide. There is no scope for hypocrisy.
Parama Purusa, in His role as Ma'nasrainjan, is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of bhakti.
Ananda Marga ideology says, "'rainjana', which means 'the One who colours' - that which colours the mind." (1)
So He is that Cosmic Being who graciously showers unconditional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the bhakta becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.
We all know that bhakti is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed.
About the sound of Omnkara
[2] Nu'pura: This universe exists in the mind of Parama Purusa and is marked by three processes: Creation, sustenance, and destruction. Those process are represented by three sounds: A - U - MA. That is the sound of omnkara. Thus Parama Purusa is dancing in the rhythm of creation, sustenance, and destruction. These are the sounds emanating from the ankle bell of Parama Purusa.
Ananda Marga philosophy states, “Listen to these three sounds of aum: a, u, ma. They represent the creation, the retention [or preservation], and the destruction. The first sound, a, represents creation; the second sound, u, represents retention; the third sound, ma, represents destruction. So all those innumerable sounds, all those fifty sounds, are represented by these supreme sounds, a, u and ma; and collectively a-u-ma becomes aum.” (2)
For unit beings the sound they hear depends upon the degree of their realisation. If, by His grace, their mind is in an exalted state then they will hear the full omnkara sound. If one's mind is less elevated they will hear a different type of sound like the roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisation the sadhaka can hear these sounds as detailed in the discourse, “The Six Stages of Realization.”
So it is all dependent upon the quality of mind. That determines which sound a person will hear. It is similar to someone looking at a very colourful flower. If their eyes are perfect they will see all the colours of that flower. And if their vision is compromised in any way or if they are colour-blind they will only see one or two of the colours. It depends upon the quality of their vision. In the same way, hearing the omnkara sound is wholly dependent upon the quality of mind of the aspirant.
How He steals the mind
[3] Citta-cor / Chit-chor / Citcor: In His role as 'Citcor', Parama Purusa is the Thief or Stealer of the bhakta’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite spiritual charm - whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citcor - the Stealer of the mind.
And to some degree this happens in the mundane realm as well, though it is degenerating and not long-lasting. There are numerous worldly examples where a person's mind is stolen. For instance, if they lost money, if they are infatuated with mundane attraction, if they are anxious about something - in all such cases when the person's mind runs again and again in that direction. So to some degree their mind has been stolen. The person's mind is no longer their own - they do not have control over it. Over and over, their mind is thinking of something - yet that something is not eternal but rather short-lived. So the effect is degenerating. Because their I-feeling has become attached to something mundane. In the real sense that is not citcor, but rather a reflection of a reflection of the stage of citcor.
The Entity that causes someone to lose control of their mind is Citcor - the stealer of the mind. And this is a deeply spiritual state. In the sphere of bhakti, only Parama Purusa is Citcor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of the Supreme, i.e. Parama Purusa. This is an elevating experience and has a wholly beneficial result.
Ultimately, when this condition climaxes, in that culminating state the unit mind - the jiiva'tma - becomes one with Supreme Consciousness.
Lastly, another name of Citcor is Makhan Cor (Butter Thief).
A number of dogmatic worshipers think that Lord Krsna is a butter-thief and they portray Lord Krsna as a small child who has stolen butter whereby the child Krsna is eating a lot of saturated fat. The sages tried to teach the common people with analogies but due to a very low standard the people took it in a literal way until finally it became an entrenched dogma. They do not like to hear the real truth of the matter.
Conversation with Parama Purusa
[4] Parabhakti: Par means divine; and apara means worldly. The feminine is para and when combined with bhakti, it is parabhakti. That is the highest bhakti. In that blessed state, bhaktas want to do each and everything for Parama Purusa and give Him pleasure. In return, they do not want anything. Those sadhakas who got Parama Purusa, by His grace, have gotten everything. This is the highest type of bhakti where one wants only Parama Purusa and does not want anything from Him, whereas aparabhakti is when one asks the Lord for mundane gains.
Ananda Marga ideology says, "When one wants Parama Purus'a from Parama Purus'a,then that bhakti is para'bhakti..."
"And what is para'bhakti? 'O Parama Purus'a, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not -- but I want You...I want You. And why do I want You? Because I want to serve You'."
"And when asked by Parama Purus'a, 'O my boy, why do You want to serve Me?"...The reply should be, 'By serving You I want to give You pleasure. That's why I want to serve You. I don't want to enjoy pleasure'."
"This is the highest phase of para'bhakti." (3)
Ananda Marga ideology says, “When people beseech the Lord to fulfil all their selfish desires, this is called aparábhakti. “Oh Lord, I am your devotee, help me to pass my examination… Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor… Let the bridegroom be ideal, let me not spend much on the wedding…” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Puruśa. Such devotees never say, “Oh Lord, be mine… I want You and only You.” They always say, “I want this, I want that.” In fact this is no devotion at all. When one asks only for Parama Puruśa, this is the true devotion, parábhakti.” (4)
[5] Cakor / Chakor Bird: The red-legged Bartavelle bird or Greek Partridge that seems to subsist on moonlight alone. All night long the cakor bird looks and stares at the moon - wanting to soak up and drink each and every ounce of moonlight. It is completely linked with the moon (vidhu). That is why it is said that the cakor bird has a deeply loving relation with the moon. In the above composition of Prabhat Samgiita, the bhakta is compared to the cakor and Parama Purusa is likened to the moon.
References
1. Ananda Vacanamrtam - 1, Devotion
2. Ananda Vacanrtam - 14, Acoustic Roots
3. Subhasita Samgraha - 24, p.97
4. Ananda Marga Ideology & Way of Life - 11, Taking the Opposite Stance in Battle
LGBTQ degradation
Ananda Marga ideology states, "The structure of the mind is determined by the nature of its object. If the psychic object is crude, the inter-atomic gaps within the mind decrease in size, and the mind will ultimately refuse to accept anything except its own crude object. For this reason the supporters of crude isms become incapable of accepting the rational ideas of others, and closing their eyes and plugging their ears, they try to cling to their own irrational rituals. Their psychic receptivity is lost due to the superimposition of crude ideation. They do not feel the need for the Vidyá force to exceed the Avidyá force. They say, “Why should I bother about such subtle things. I am quite happy as I am.” Such people, engrossed as they are with materialism, are bound to be reborn in crude material bodies." (1)
Note: This guideline and critique is directly aimed at the lesbian, gay, and bi-sexual community and the sexual culture of materialism that indulges in sex for sex sake. Such persons live like animals - plunged in degrading propensities. Although they are in human form they are following animal dharma. Their future is not bright. Such an existence is not befitting a human being. Human longing is infinite - instead of indulge in degrading, finite pleasures, one must contemplate the great. So one is to adopt an ideal human life, goading the mind towards Parama Purusa. That is manava dharma, or human dharma.
Reference
1. Ananda Marga Ideology & Way of Life - 8, Cosmic Attraction and Spiritual Cult
It is the accepted international standard and Baba's system not to copy another's work and publish it in your own way. Baba has given a very strict rule on plagiarism. Why is Baba against plagiarism or stealing someone's work? There are many reasons:
1) It is against the code of asteya (non-stealing).
2) Countless stories of bhaktas need to be published. But some do not want to do the hard work of compiling and writing these stories, so they just steal them from others. But new stories need to be told, otherwise so many unpublished stories of sadhakas will be lost and forgotten forever. So watch out for story thieves, and kindly help them not to steal by posting on social media in their own way. If you want to forward this story then attach the following yellow section with the story:
“Courtesy of unknown bhakta via Ananda Marga Universal (https://anandamargauniversal.blogspot.com/)”
This will be treated as the standard protocol.
* * *
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 ==
"Nayaneri ainjan ma'nasranjain tumi janame maran'e sa'thii mor..." (Prabhat Samgiita #1370)
Purport:
Note: Those who don't do 6th lesson sadhana, they can not understand this song.
Parama Purusa, You are the ainjan (spiritual ointment of knowledge) of my eyes, and Manasrainjan, the One who colours my mind with bhakti. You are with me life after life, from birth to death, always. Supreme Entity, in the vast sky of my mind, in my mental horizon, Your attractive and charming form is vibrating and shining. Seeing Your exquisite beauty and blissful vibration, I have become completely captivated and wholly ensconced in You. You are so gracious.
Parama Purusa, this expressed universe is situated in the mirror of Your maya. Everything is resonating in Your eternal sound - nu'pura omkara. Chit-chor, Parama Purusa, You are captivating my mind in all the ways. As my Nearest, look towards me with Your endless compassion.
Baba, my adored One, I do not want anything from You. I want You and You alone. I only have one desire: Please grant me parabhakti and keep me at Your lotus feet. I want to surrender my entire being unto You. Allow me to concentrate all my feelings and surrender my whole existence at Your altar. You are my Ista. You are like the moon, and I am like the chakor bird, always gazing at You without blinking.
Omnipresent Entity, Baba, please give me Your darshan...
Notes For Prabhat Samgiita #1370:
How He colours the mind
[1] Ma'nasrainjan: The mind is affected or coloured by whatever one thinks about in day to day life. Every thought has a particular colour and that colour varies based on one's object of contemplation. If a businessman is thinking primarily about his business, then his mind is coloured in that way. A drunkard's mind is coloured with the thought of wine. When the mind is completely obsessed with a particular thought, the mind becomes fully coloured in that manner, whether it be tamasik, sentient, or spiritual etc.
When Parama Purusa graciously colours a sadhaka's mind with bhakti, they remain wholly ensconced in the thought of Parama Purusa. If a new sadhaka cannot do sadhana at all, then we can understand that their mind is not coloured with bhakti. And if someone longs to do more and more meditation, we can understand that their mind is deeply coloured with with divinity.
Depending on the nature of one's thought, their mental colour changes. It may be black, red, yellow or white etc. Those bhaktas who think of Parama Purusa exclusively will have a white-coloured mind; it will be white effulgence. A violent person's mind will be red in colour. Remember, this colour is not their skin colour, nor any other external colour. Here we are only talking about the colour of their mind - nothing else.
Baba has given countless demonstrations on this. He used to make two sadhakas sit facing one another. Then He would bestow upon one the power to see into the other's mind. Then that bhakta would be able to clearly see the colour of the other sadhaka's mental plate. Still today this is possible, by the grace of Parama Purusa. When one advances in sadhana, they can easily see another's mental colour. Immediately, they can understand what type of person they are. In that case, nobody can hide. There is no scope for hypocrisy.
Parama Purusa, in His role as Ma'nasrainjan, is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of bhakti.
Ananda Marga ideology says, "'rainjana', which means 'the One who colours' - that which colours the mind." (1)
So He is that Cosmic Being who graciously showers unconditional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the bhakta becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.
We all know that bhakti is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed.
About the sound of Omnkara
[2] Nu'pura: This universe exists in the mind of Parama Purusa and is marked by three processes: Creation, sustenance, and destruction. Those process are represented by three sounds: A - U - MA. That is the sound of omnkara. Thus Parama Purusa is dancing in the rhythm of creation, sustenance, and destruction. These are the sounds emanating from the ankle bell of Parama Purusa.
Ananda Marga philosophy states, “Listen to these three sounds of aum: a, u, ma. They represent the creation, the retention [or preservation], and the destruction. The first sound, a, represents creation; the second sound, u, represents retention; the third sound, ma, represents destruction. So all those innumerable sounds, all those fifty sounds, are represented by these supreme sounds, a, u and ma; and collectively a-u-ma becomes aum.” (2)
For unit beings the sound they hear depends upon the degree of their realisation. If, by His grace, their mind is in an exalted state then they will hear the full omnkara sound. If one's mind is less elevated they will hear a different type of sound like the roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisation the sadhaka can hear these sounds as detailed in the discourse, “The Six Stages of Realization.”
So it is all dependent upon the quality of mind. That determines which sound a person will hear. It is similar to someone looking at a very colourful flower. If their eyes are perfect they will see all the colours of that flower. And if their vision is compromised in any way or if they are colour-blind they will only see one or two of the colours. It depends upon the quality of their vision. In the same way, hearing the omnkara sound is wholly dependent upon the quality of mind of the aspirant.
How He steals the mind
[3] Citta-cor / Chit-chor / Citcor: In His role as 'Citcor', Parama Purusa is the Thief or Stealer of the bhakta’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite spiritual charm - whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citcor - the Stealer of the mind.
And to some degree this happens in the mundane realm as well, though it is degenerating and not long-lasting. There are numerous worldly examples where a person's mind is stolen. For instance, if they lost money, if they are infatuated with mundane attraction, if they are anxious about something - in all such cases when the person's mind runs again and again in that direction. So to some degree their mind has been stolen. The person's mind is no longer their own - they do not have control over it. Over and over, their mind is thinking of something - yet that something is not eternal but rather short-lived. So the effect is degenerating. Because their I-feeling has become attached to something mundane. In the real sense that is not citcor, but rather a reflection of a reflection of the stage of citcor.
The Entity that causes someone to lose control of their mind is Citcor - the stealer of the mind. And this is a deeply spiritual state. In the sphere of bhakti, only Parama Purusa is Citcor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of the Supreme, i.e. Parama Purusa. This is an elevating experience and has a wholly beneficial result.
Ultimately, when this condition climaxes, in that culminating state the unit mind - the jiiva'tma - becomes one with Supreme Consciousness.
Lastly, another name of Citcor is Makhan Cor (Butter Thief).
A number of dogmatic worshipers think that Lord Krsna is a butter-thief and they portray Lord Krsna as a small child who has stolen butter whereby the child Krsna is eating a lot of saturated fat. The sages tried to teach the common people with analogies but due to a very low standard the people took it in a literal way until finally it became an entrenched dogma. They do not like to hear the real truth of the matter.
Conversation with Parama Purusa
[4] Parabhakti: Par means divine; and apara means worldly. The feminine is para and when combined with bhakti, it is parabhakti. That is the highest bhakti. In that blessed state, bhaktas want to do each and everything for Parama Purusa and give Him pleasure. In return, they do not want anything. Those sadhakas who got Parama Purusa, by His grace, have gotten everything. This is the highest type of bhakti where one wants only Parama Purusa and does not want anything from Him, whereas aparabhakti is when one asks the Lord for mundane gains.
Ananda Marga ideology says, "When one wants Parama Purus'a from Parama Purus'a,then that bhakti is para'bhakti..."
"And what is para'bhakti? 'O Parama Purus'a, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not -- but I want You...I want You. And why do I want You? Because I want to serve You'."
"And when asked by Parama Purus'a, 'O my boy, why do You want to serve Me?"...The reply should be, 'By serving You I want to give You pleasure. That's why I want to serve You. I don't want to enjoy pleasure'."
"This is the highest phase of para'bhakti." (3)
Ananda Marga ideology says, “When people beseech the Lord to fulfil all their selfish desires, this is called aparábhakti. “Oh Lord, I am your devotee, help me to pass my examination… Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor… Let the bridegroom be ideal, let me not spend much on the wedding…” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Puruśa. Such devotees never say, “Oh Lord, be mine… I want You and only You.” They always say, “I want this, I want that.” In fact this is no devotion at all. When one asks only for Parama Puruśa, this is the true devotion, parábhakti.” (4)
[5] Cakor / Chakor Bird: The red-legged Bartavelle bird or Greek Partridge that seems to subsist on moonlight alone. All night long the cakor bird looks and stares at the moon - wanting to soak up and drink each and every ounce of moonlight. It is completely linked with the moon (vidhu). That is why it is said that the cakor bird has a deeply loving relation with the moon. In the above composition of Prabhat Samgiita, the bhakta is compared to the cakor and Parama Purusa is likened to the moon.
References
1. Ananda Vacanamrtam - 1, Devotion
2. Ananda Vacanrtam - 14, Acoustic Roots
3. Subhasita Samgraha - 24, p.97
4. Ananda Marga Ideology & Way of Life - 11, Taking the Opposite Stance in Battle
== Section 3: Important Teaching ==
LGBTQ degradation
Ananda Marga ideology states, "The structure of the mind is determined by the nature of its object. If the psychic object is crude, the inter-atomic gaps within the mind decrease in size, and the mind will ultimately refuse to accept anything except its own crude object. For this reason the supporters of crude isms become incapable of accepting the rational ideas of others, and closing their eyes and plugging their ears, they try to cling to their own irrational rituals. Their psychic receptivity is lost due to the superimposition of crude ideation. They do not feel the need for the Vidyá force to exceed the Avidyá force. They say, “Why should I bother about such subtle things. I am quite happy as I am.” Such people, engrossed as they are with materialism, are bound to be reborn in crude material bodies." (1)
Note: This guideline and critique is directly aimed at the lesbian, gay, and bi-sexual community and the sexual culture of materialism that indulges in sex for sex sake. Such persons live like animals - plunged in degrading propensities. Although they are in human form they are following animal dharma. Their future is not bright. Such an existence is not befitting a human being. Human longing is infinite - instead of indulge in degrading, finite pleasures, one must contemplate the great. So one is to adopt an ideal human life, goading the mind towards Parama Purusa. That is manava dharma, or human dharma.
Reference
1. Ananda Marga Ideology & Way of Life - 8, Cosmic Attraction and Spiritual Cult
== Section: Important Teaching ==
Bogus justification: suffering due to your fate
Religious leaders regularly tell their followers that, “You must not blame others or point towards social injustices for your current suffering. What you are undergoing now is because of your own fate. So just accept your situation.” In this way the priest class implements vicious control methods and restrictions, thereby keeping the people docile. Nowadays, to find their escape from dire poverty, people take shelter in buying lottery tickets - hoping their fate is to win and become rich. And if that person does not win, then it is just their bad luck.
Ananda Marga philosophy says, "The problem of individual or collective suffering due to lack of physical requirements can be easily solved by implementing a system of social justice and social equality. So it is useless to blame the…fate of others." (1)
Reference
1. Human Society - 1, Social Justice
