Práctica especial de AM + Vínculo místico con Él

Baba

 Práctica especial de AM 

Namaskar,

     Phalis'yatiiti vishva'sah siddherprathama laks'an'am;
     Dvitiiyam' shraddhaya' yuktam' trtiiyam' gurupu'janam;

El tercer secreto del éxito es gurupu'janam, resaltado arriba en amarillo al final de la segunda línea de la shloka. Al ver la ortografía, uno podría confundirse. Pero gurupu'janam básicamente significa obedecer al Guru.

Como sabemos, no es raro que un solo término tenga múltiples significados o aplicaciones. Por ejemplo, el término dharma significa rectitud y también significa cualidad o característica inherente.
https://anandamargauniversal.blogspot.com/

De manera similar, Gurupujanam significa obedecer las directrices y enseñanzas del Guru. En este último contexto, según la shloka anterior, Sadguru Baba nos está guiando en el sentido de que para tener éxito en la vida espiritual se necesita gurupu'janam.


Cómo lograr el éxito espiritual

En un resumen en español de Ananda Vacanamrtam - 3, "The Seven Secrets of Success", Baba nos dice: Gurupu'janam, tienes que actuar según el deseo del gurú. (resumen en español)

Aquí Sadguru Baba explica que uno de los factores necesarios para lograr el éxito en la vida espiritual es seguir la orden y las enseñanzas del Guru. Eso es lo que se entiende por gurupujanam. Entonces, esta enseñanza de gurupu'janam va mucho más allá de la práctica dhármica que realizamos al concluir nuestras lecciones de sadhana.

Para lograr éxito en la vida espiritual, la práctica de gurupu'janam se extiende a todos y cada uno de los momentos del día. Debemos cumplir y seguir Su amplia gama de enseñanzas, desde yama y niyama hasta Caryacarya, Subhasita Samgraha, reglas de conducta, Dieciséis Puntos y más. Al adherirnos a lo que se debe y no se debe hacer y a todos los principios espirituales relacionados, entonces estaremos adhiriéndonos al punto de gurupujanam. Debemos complacer a Sadguru Baba siguiendo Sus directrices; eso es lo que significa gurupu'janam.

Parama Purusa Baba estará complacido con el servicio, el sacrificio y la sadhana. Eso significa alimentar a los pobres, ayudar a los desamparados, enseñar a los jóvenes, propagar el dharma, luchar contra la explotación, etc., todas estas cosas harán feliz a Sadguru Baba.
https://anandamargauniversal.blogspot.com/

Así que debemos llenar nuestros días desde la mañana hasta la noche haciendo aquellas cosas que le agraden. Y complacer a Sadguru Baba significa actuar según el deseo del Guru y seguir las pautas de todos los libros de Ananda Marga. Debemos leer, estudiar, comprender y seguir sinceramente todas Sus enseñanzas y mandatos dados. Ése es el significado de gurupujanam.


Éxito espiritual

Entonces, para tener éxito en la vida espiritual debemos estar cada vez más atentos en gurupu'janam, es decir, obedecer las enseñanzas y órdenes del Guru. Deberíamos participar activamente en este aspecto de gurupu'janam todos los días. De esta manera se convertirá no sólo en nuestro hábito sino en nuestra naturaleza.

Gurupu'janam es un enfoque integral de la vida: seguir todas las cosas que se pueden hacer, entender que es lo que no se puede hacer, y los mandatos. Eso traerá éxito en el ámbito espiritual. Cualquier sadhaka sentirá Su dulce toque en todos y cada uno de sus trabajos, en todos los momentos de la vida.

Hay muchos que hacen sadhana pero no sienten que su kundalinii suba, etc. Si algún sadhaka se vuelve más sincero en Sus enseñanzas sobre gurupujanam - obedeciendo todas Sus directrices - entonces obtendrá éxito en la vida espiritual. La espiritualidad y la obtención de Su gracia no es un concepto utópico. Es un enfoque práctico, y si uno sigue seriamente Sus directrices, entonces ciertamente su sadhana tendrá éxito.
https://anandamargauniversal.blogspot.com/

Baba nos ha bendecido con todas las prácticas dhármicas que traen felicidad a la vida. Ananda Marga es el camino de la bienaventuranza donde uno puede sentir Su gracia en cada momento. Para obtener éxito en la vida espiritual, uno debe ser sincero en obedecer al Gurú. Naturalmente, entonces Él será muy misericordioso y lo bendecirá con éxito en la sadhana.

Namaskar,
En Él,
Ananda Sagar

~ Estudio en profundidad ~

Por lo tanto, gurupu'janam implica aquellas cosas que hacen feliz a Sadguru Baba, es decir, aquellas acciones que se hacen para complacerlo. A Sadguru Baba no le agradarán aquellas acciones que contravengan directamente Sus enseñanzas. Baba no será feliz con trampas, robos, grupismo, distorsiones de las Escrituras o la imposición de dogmas, etc.

¿Qué es puja?

Todos deberíamos ser conscientes de las enseñanzas ampliadas de Sadguru Baba sobre este importante tema espiritual.

Generalmente, en Ananda Marga, pensamos en Guru puja como la repetición de las tres estrofas shloka al final de la sadhana, es decir, "Akhanda mandala karam...". Esto se repite internamente cuando se hace sadhana individual y se canta colectivamente durante el dharmacakra. En cualquier caso, esto es a menudo lo que se considera Guru puja en Ananda Marga.
https://anandamargauniversal.blogspot.com/


Diferente del dogma hindú

En la religión hindú, el gurupujanam se realiza de forma ritual. Honran a su gurú ofreciéndole ciertas hojas o flores, haciendo arati ceremonial, quemando mantequilla clarificada y colocándole guirnaldas. Generalmente, el llamado gurú está sentado frente a ellos y los seguidores hacen sus ofrendas a su “gurú” directamente. Si el “gurú” está ausente o ha fallecido, hacen esas ofrendas rituales a la foto del gurú. Hacen todo este tipo de rituales para gurupujanam. No es necesario que sigan las enseñanzas del gurú. En Ananda Marga, es exactamente lo contrario: hacemos gurupujanam obedeciendo la orden dhármica de Sadguru.

Para el éxito: obedece las directrices del Guru

En Sus diversos discursos sobre "Los Siete Secretos del Éxito", Baba nos da una expresión mayor o más amplia de Guru puja. El tercer secreto del éxito es gurupu'janam, resaltado arriba en amarillo al final de la segunda línea del shloka. Al ver la ortografía, uno podría confundirse. Pero gurupu'janam básicamente significa obedecer al Guru.
https://anandamargauniversal.blogspot.com/

Como sabemos, no es raro que un solo término tenga múltiples significados o aplicaciones. Por ejemplo, el término dharma significa rectitud y también significa cualidad o característica inherente. El Dharma se utiliza de ambas maneras, dependiendo de las circunstancias o situación.

De manera similar, Guru puja o gurupujanam tiene más de un significado. En el dogma hindú, significa adoración ritual. Y en la filosofía de Ananda Marga tiene dos significados más. Guru puja es la repetición del shloka y la ofrenda que se hace al concluir la sadhana de uno, y significa obedecer las pautas y enseñanzas del Guru. En este último contexto, según el shloka anterior, Sadguru Baba nos está guiando en el sentido de que para tener éxito en la vida espiritual se necesita gurupu'janam.

Singularidad del Guru puja de AM 

Por lo general, los hindúes religiosos piensan en la puja como una ofrenda hecha con hojas, flores y diversos adornos, como a'rati. Ésta es la forma ritual de puja en la mitología hindú. A lo largo de los siglos, miles de millones de fieles han realizado su puja de esta manera.
https://anandamargauniversal.blogspot.com/

Hacer las 3 rondas de Guru puja después de sadhana es muy necesario y parte de nuestro enfoque dhármico, pero no debemos pensar que esta práctica comienza y termina ahí.

En Ananda Marga, Guru puja es algo completamente diferente: es una práctica psicoespiritual, no una muestra externa de adoración. En el puja de Ananda Marga, el bhakta retira la mente a un punto y ofrece todo a Sadguru Baba. Ése es el enfoque espiritual de Guru puja en Ananda Marga.

     Phalis'yatiiti vishva'sah siddherprathama laks'an'am;
     Dvitiiyam' shraddhaya' yuktam' trtiiyam' gurupu'janam;
     Caturtho samata'bha'vo dolorcamendriyanigrahah;
     S'as't'hainca pramita'ha'ro saptamam'naeva vidyate.

== Sección 2: Enseñanza importante ==

Vínculo místico con Él

En un resumen en español de Ananda Vacanamrtam - 14, "Mysticism and Yoga", Baba nos dice: El misticismo es un esfuerzo interminable por encontrar un vínculo entre lo finito y lo infinito. (resumen en español)

Nota: Aquí Baba está dando indirectamente la pauta de que en el reino del bhakti uno debe tener una relación personal particular con Parama Purusa. Y esas relaciones se conocen como "bhava", ya sea sakhya bhava, dasya bhava, madhura bhava, etc. Así que estos diversos bhavas son ese mismo "vínculo entre lo finito y lo infinito". Porque con la ayuda de estas relaciones los bhaktas gradualmente se acercan más y más a Parama Purusa. Hasta que finalmente, vinculándose de esta manera, el sadhaka se convierte en uno con Él. Para obtener más información sobre esto, por favor consulte el apéndice del libro, Namami Krsnasundaram.

== Sección 3: Links ==

- Here is a link to the original English posting: Special AM practice

- Here are more Spanish postings

- Here is a link to Spanish Prabhat Samgiita

Key point of welfare + 3 more

Baba

Key point of welfare

Namaskar,

Satya (spiritual morality) is an integral ingredient for the welfare of society. Here we examine how satya brings well-being to others, as well as how a few speak falsely, yet deceive themselves by thinking they are speaking satya.
https://anandamargauniversal.blogspot.com/


Higher mind required to follow satya

In the olden days, people were not quite so developed, and in that condition they were incapable of following satya. All creatures like animals and plants follow rta. They never resort to falsehood. But since they are undeveloped, they are unable to adhere to the code of universal welfare. Comparatively, human beings are elevated and capable of following something better - i.e. satya. To follow satya, a higher state of mind is needed.

In His book, Discourses on the Mahabharata, Baba recounts numerous incidents where the leaders and people of that era followed rta (simple morality) - not satya (spiritual morality) - due to their undeveloped mind.

Ananda Marga philosophy states, “What was the state of morality in the Mahábhárata period? You must remember that though people were ignorant, though their intellectual standard was not high at all, even in that period they were not immoral – this was their greatest quality. There was no spiritualism nor philosophy in support of the morality of the people of that time. They would accept the naked facts, and in that sense they were moralists. “I will say just what has happened” – this was their way.” (1)

Ananda Marga philosophy states, “They had no intellect to ponder over the consequences of practising such satya. A crooked intellect is essential to deviate from satya, and this the people of the Mahábhárata period did not possess. Suppose a man thieves. To rescue himself, he will concoct statements in different ways with the police and in court. So cunningness is needed for any deviation from the path of satya. In the absence of cunningness, the people of the Mahábhárata period were naturally moralists.” (2)

Ananda Marga philosophy states, “On the other hand those who tread the path of spirituality become moralists after grasping spirituality well. There is a gulf of difference between the moralists of the two types mentioned above. The people of the Mahábhárata period were supporters of the naked facts, and in just this sense were moralists. This does not mean that they were spiritualists.” (3)


Unable to adhere to the dharmic code

Due to their lack of spiritual growth, in the Mahabharata era the people were basically unable to adhere to the dharmic code of satya. But that era is gone. Now the human mind is more advanced, and it is Baba's guideline that in all circumstances human beings are to apply their vivek, serve others with heartfelt feeling, and bring everyone onto the proper path. For this satya is needed, i.e one must be concerned for the well-being of others. So, to follow satya, a refined intellect and an adequately elevated mind are needed.
https://anandamargauniversal.blogspot.com/

Furthermore, to do pracar, follow the path of sadhana, and propagate Ananda Marga ideology, satya is a requisite. Satya means having an expansive mind where one is concerned about the well-being of others. Without that one cannot follow the path of sadhana. That is why Baba says without yama and niyama sadhana is an impossibility. So sadhana and satya are inherently linked.

                                               
Satya is beneficial to all

Here again Baba provides us with a practical example of how satya (benevolent truthfulness) is saturated in the spirit of welfare, whereas r'ta (factual truth) is often devoid of benevolence.

Ananda Marga philosophy states, "For example, a person rushes to you for shelter. You do not know whether he is guilty or not, or perhaps you know for certain that he is not guilty. He is followed by a ruffian bent on torturing him. If this terrified man seeks refuge in your house, and then the ruffian comes and asks you regarding his whereabouts, what should you do? By adhering to rta ... you would inform the ruffian of his whereabouts. Then if he is murdered, will you not be responsible for this murder? Your mistake may have resulted in the murder of an innocent person. By adhering to rta ... you become indirectly guilty of this heinous crime. What would be your duty if you followed the correct interpretation of Satya? It would be not to reveal the whereabouts of the person and rather to misguide the aggressor so that the refugee may safely return home." (4)


Hypocrisy & satya

Unfortunately, a few liars speak falsely and deceive themselves by justifying to themselves that they are speaking satya. Some selfish persons fabricate fanciful lies to cover up their own wrongdoing. In this way, they deceive themselves by thinking they are speaking satya. Some naive Ananda Margiis can't differentiate between a lie and satya. They instead think that telling a lie is satya. So per their convenience they lie and think they are following satya. Satya must be followed in order to serve others, and at the same time those who lie for their personal gain should be dealt with and rectified.
https://anandamargauniversal.blogspot.com/

Baba's guideline: follow satya not rta

Here following in this example, Baba clearly shows us the great use of satya in the practical sphere.

Ananda Marga philosophy guides us, "Suppose your mother is taking food. A letter is received about the death of your maternal grandfather. If mother enquires about the contents of the letter, what reply will you give? If you adhere to rta, you will reveal the news of her father's death, which will cause a great shock to her mind and she would not even be able to take her food. It would be preferable in this case to state that all is well in their family. After your mother has had her food, a mention of her father's illness would prepare the ground for her to bear the news of the tragedy. In this way, even though something other than rta was uttered, the dignity of satya has been maintained." (5)

In His above teaching, Baba guides how satya always brings welfare to others whereas r'ta can sometimes harm others. In that instance where r'ta creates an unfavourable or detrimental effect on others, then we are to follow satya. According to Baba, in all such instances we to adhere to the practice of satya.

Baba says, "There is an ideological difference between rta and satya. That which is a fact, which has happened or happens, is called rta. And the ideation used for the welfare of the people is called satya." (6)

Parahita'rtham' va' unmanaso yatha'rthatvam' satyam.

Ananda Marga philosophy states, "Using one's mind or speech out of a spirit of welfare for others is satya. It is said that one should take the shelter of satya, not rta." (7)

By His above teaching Baba guides us that ours is the path of satya. As a reminder, in most circumstances satya and rta are the same. Or we can say, we should always follow rta. But when rta is harmful to others then one must not speak rta, rather one should follow satya.
https://anandamargauniversal.blogspot.com/

Supreme path of satya

Satya is the path of helping others. When one swerves from satya for their own narrow self-interest then that is the path of deception. In that case, one is lying and their mind is getting more restricted, contracted, and ultimately degenerated. So those who resort to lying cannot move on the path of sadhana, rather they are going in reverse, negative pratisaincara. Whereas if one is speaking with the intent of helping others then their mind is expanding and they are on path of sadhana. So those who follow satya will swiftly advance along the path of spirituality and reach their Goal.

Baba says, "The only way to progress is to take shelter in satya (supreme truth) - there is no other way... the one who follows the broad path of truth... will be entitled to take shelter in the supreme truth, will surely attain the Supreme rank and become one with the Supreme Entity." (8)


Conclusion

As A'nanda Ma'rgiis we have come onto this earth to help and serve others: To make our own existence pure so that we can bring welfare to the world. And in this grand endeavour, Baba has supplied us with one very great tool - satya.

Ananda Marga philosophy states, “Satya implies proper action of mind and the right use of words with the spirit of welfare. It has no English synonym. The word 'true' or 'truth' would be translated in Sam'skrta as r'ta (to state the fact). The sa'dhaka is not asked to follow the path of rta. One is to practise satya." (9)

When our thoughts, words, and deeds reflect that spirit of welfare then that is satya. And that is what Baba directs us to follow in life. Because by adhering to the path of satya we can best serve others. Lowly people lie, mediocre people follow rta, and great people follow satya.
https://anandamargauniversal.blogspot.com/

Namaskar,
in Him,
Gopa

~ In-depth study ~

90% time rta & saya is same

Most of the time rta and satya (benevolent truthfulness) coincide. That is, most of the time rta and satya are the same. We should always follow satya. Since satya will always result in bringing welfare. Only selfish, mean-minded persons who do not care about the welfare of society resort to r'ta, and overlook the practice of satya.

And in our own daily life experiences, always we are to follow satya. For example, suppose a person is looking a little disheveled and running off to a job interview and a friend happens to meet them along the way - just a moment before the interview is to begin. Then in that split second if the person asks their friend if they look nervous, then the friend should not say: 'Yes, you look very nervous and unkempt'. Rather the friend should tell that, 'You look very good and just keep calm and everything will turn out well'.

By this way - by following satya - one is able to best support the person and help them feel more prepared for their interview. Otherwise if you say, 'you look very nervous and unkempt' then that will harm them. That will not be satya; so it is important to follow satya.
https://anandamargauniversal.blogspot.com/


Dogmatic Gandhian way

Unfortunately some selfish people get confused and fall into the dogmatic Gandhian way of thinking that rta is everything in life. They say things even if those words go against the spirit of welfare. They don't care about the wellbeing of others. As sadhakas we should always adhere to Baba's guidelines and think, speak, and do for the welfare of others.

Baba graciously guides us that by following the path of satya then the whole world will be cleansed and benefited.

Baba says, “O' the followers of A'nanda Ma'rga, march along the path of satya and awaken the Satya hidden in you. Develop the cosmic consciousness that is latent in you...Through those currents of satya, enliven your society and carry it along on the path of the infinite ocean of inseparable souls which are awakening on the road to the Supreme Union - the holy confluence of the sea.” (10)

References
1. Discourses on the Mahábhárata, The Moral Standard of the Age
2. Discourses on the Mahábhárata, The Moral Standard of the Age
3. Discourses on the Mahábhárata, The Moral Standard of the Age
4. A Guide to Human Conduct, 'Satya'
5. A Guide to Human Conduct, 'Satya'
6. Shabda Cayanika - 2, Disc: 11
7. Shabda Cayanika - 2, Disc: 11
8. Ananda Vacanamrtam - 4, 'Treading that Broad Path of Spirituality'
9. Guide to Human Conduct, 'Yama Sadhana'
10. Subhasita Samgraha - 1, 'The Form of Sadhana

*        *        *

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

*        *        *

== Section 2: Prabhat Samgiita ==

This expressed world is ephemeral 
 
"Kálo jetháy áloy meshe,sát ságar páre..." (Prabhat Samgiita #1867)

Purport:

After crossing the seven oceans, the seven lokas (bhú, bhuvah, svah, maha, jana, tapah, and satya), there is a land where the blackness and effulgence meet: the world of immortality. At that tangential place, my Bandhu is there, and I will meet Him. 

(This above first stanza carries a deeply philosophical and spiritual meaning. The basic idea is that beyond the seven lokas -  bhú, bhuvah, svah, maha, jana, tapah, and satya - there is a heavenly abode. On the path of sadhana and with the grace of the Supreme, the mind of a sadhaka can cross the seven spheres and reach the Parama Purusa. These lokas are within our mind.)

My Parama Purusa, Your and my intimate closeness, benevolence, and affection have been present since eternity. This relation of ours is beyond the relative factors of time, space, and person. Our personal link knows no bounds; it is not subject to any limitations. During my entire movement through saincara and pratisaincara always You are with me. Parama Purusa, You alone are my eternal Companion. Everything else in this mobile universe comes and goes. Under the ignorance of avidya maya I foolishly depended on worldly things, thinking those transitory items will be with me up to infinity. Now the awareness has come, by Your grace, and I understand that everything in this expressed world is ephemeral. You are showering Your compassion always. No one will ever be able to hinder our connection. Even the vast, boundless ocean of avidya maya cannot create obstacles in our relation. It is Your grace.

Baba, I was Yours then, and that still today I am Yours. So many lifetimes have passed and all along I was under Your shelter, in the past and at present also. But sometimes I was captivated by my blind attachments. I temporarily lost the path of dharma and got caught in the net of avidya maya. That was my darkest hour.  Baba, please colour me by spreading the pollen of Your heart, Your unfathomable prema. My Nearest One, love me so much that Your kindness dominates my entire existence; by Your mercy, I will not get lured or attracted by anything else. …

 
Notes for Prabhat Samgiita #1867:

[1] Satya loka: Ananda Marga philosophy states, “Satya Loka – all the three guńas are present in this loka but they are dormant. In this loka only Parama Puruśa exists; the guńas exist only in dormant state just as in Nirguńa Brahma. Thus, in this universe there are seven spheres of Sapta Lokátmaka. Six of them possess qualities while the seventh is the state of Nirguńa Brahma, without any qualities.”

Ananda Marga philosophy states,  “The unit consciousness or jiiva needs an ádhára: without any ádhára it would merge in the ocean of Brahma. The water in a bowl placed in a pond retains its individual identity only until the bowl is broken – then the water contained in it loses its individual identity and merges in the pond water which surrounds it. Hence as long as the saḿskáras are present, an ádhára is necessary to maintain one’s identity. Without any ádhára the átman will merge with Brahma. The five kośas plus the physical body are as follows: Annamaya Kośa – This crudest layer is the physical body which is made of the five fundamental factors and is dependent on food for its maintenance. This is the crudest shell around átman. In this Kośa tamah is dominant; rajah is less and sattva is least. This annamaya kośa is derived from the Bhúr loka of the cosmic mind.

“Kámamaya Kośa – This crude mental body is derived from Bhúvar Loka of the cosmic mind; it operates the body and is subtler than the crude physical body. In this kośa, tamah is dominant, sattva is less and rajah is least.”

“Manomaya Kośa – is derived from the next higher loka of the cosmic mind, the Svarloka or Manomaya loka which is the pure mental body of the cosmic mind. It is in this loka that saḿskáras is experienced, and also pleasure and pain. In the Manomaya Kośa, rajah is dominant; tamah is less and sattva is least.”

“Atimánas Kośa – this layer is derived from the Mahar loka or supramental body of the cosmic mind. It is in this kośa that the saḿskáras originates. The difference between the good and the bad saḿskáras is also seen in this Kośa. Here Rajah is dominant; sattva is less and tamah is least.”

“Vijiṋánamaya Kośa – This layer is derived from Janar loka of the cosmic mind. In this kośa exists the knowledge of existence, the knowledge of “I”. Here also vaerágya and viveka are found, and this kośa the desire for sadhaná arises. Here sattva is dominant; tamah is less and rajah is least.”

“Hirańmaya Kośa – in this kośa the body even the knowledge of “I” is not much in evidence the consciousness of individuality is present, ill defined and unclear. This is the subtlest layer of mind around the átman. In fact feeling of “I” is reflective in this kośa only because of its close proximity to the vijiṋánamaya kośa. Here sattva is dominant, rajah is less and tamah is least.”

Hirańmaye pare kośe
Virajaḿ Brahma niśkalam

– Vedas

Ananda Marga philosophy states,  “This kośa is derived from the Tapah or Hiranmaya loka; its name means “made of gold” and hence it is as pure and beautiful as gold. The Satya Loka which is the finest loka in the cosmic mind and where Brahma resides does not exist in the form of a kośa because kośas are limited while satya is unlimited and imperishable. Satya loka cannot therefore be part of any limited and perishable body formed of five kośas. In Satya loka the átman alone exists; only due to the influence of Prakrti five kośas or realms come into existence.”

“In Brahma due to the influence of Prakrti, the universe of seven lokas or saptalokátmaka jagat are formed, while in the unit consciousness, the five kośas come into existence. In other words, in Brahma there are seven realms or seven lokas while in the unit entities there are five layers or kośas. One body composed of the five fundamental factors, ten indriyas and five tanmátras make up an individual’s Brahmáńd́a (literally “universe”).” (1)


[2] 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)


[3] This following teaching provides insight into the deeply philosophical meaning of the first stanza of the above Prabhat Samgiita.

Ananda Marga philosophy states, “There are seven lokas in the ascending order – Bhú, Bhuvah, Svah, Maha, Jana, Tapah and Satya – there are seven lokas in descending order – Bhú, Tala, Atala, Talátala, Pátála, Atipátála and Rasátala.” (3)

References
1. Táttvika Praveshiká, Some Questions and Answers on Ananda Marga Philosophy
2. Ananda Vacanamrtam - 6, Parama Puruśa – the Only Bandhu
3. Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 2

== Section: Important Teaching ==

Shiva did not have four or six arms

Ananda Marga ideology states, "Shiva had only two arms, not four or six. Párvatii also had two arms. But Durgá is a Puranic goddess, and the author of puráńa [educative fiction] can create in his imagination as many arms of Durgá as he likes." (1)

Ananda Marga ideology states, "No goddess having eight or ten arms can be the wife of Shiva: He had only two arms. Similarly the Káliká Shakti having four arms cannot be the wife of Shiva." (2)

References
1. Namah Shivaya Shantaya, The Pervasive Influence of Shiva (Discourse 4)
2. Namah Shivaya Shantaya, The Pervasive Influence of Shiva (Discourse 4)

== Section: Important Teaching ==

Inevitability of surrender - 3

Ananda Marga ideology says, "Some so-called bhaktas – those who do not have genuine devotion - pretend to be devotees just to cheat others. That is, they ring the bells as they should be rung and light the candles as they should be lit, but without any feeling, so that after some time they become like machines. A person lacking devotion becomes like a machine. There is no more joy; only the mechanical turning of the parts. A heart devoid of joy is as barren as a desert. When one becomes as dry as the desert sands, one is compelled to cry out, “Oh Lord, save me. Protect me from the scorching heat of the desert.”" (1)

Note: In the life of a sadhaka on the spiritual journey, the first and foremost ingredient is surrender. Yet surrender itself is defined and described in a multitude of ways. In the above quote, surrender is explained in a very simple manner. 

Reference
1. Ananda Vacanamrtam - 8, Do Virtuous Deeds Day and Night – 2

== Section: Ananda Vanii ==

Our ideological rationality is our valuable asset

“We are proceeding from darkness towards effulgence, from imperfection along the golden steps to perfection. No obstacle on the way will be able to stop our advancement. Pushing aside and smashing all obstacles and impediments we will move along our destined path. Our ideological rationality is our valuable asset; the blissful glow of Macrocosmic effulgence is our goal and the inherent desire to bring well-being to all living creatures is our way. Moving ahead is the very want of life. Wasting valuable time in lethargy is nothing but inertness; hence we must keep moving. The chant of our forward movement will be our vocal expression, the very pulsation of our life.” (Ananda Vanii #72)

Note 1: True Ananda Vaniis have a number whereas Fake Ananda Vaniis do not - just as a fake car license plate has no number. By this way, you can easily recognise a Fake Ananda Vanii.

== Section 3: Links ==

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