Selecting a song: express your bhakti + 5 more

Baba

Selecting a song: express your bhakti

Namaskar,

We have to remember that sadhana does not mean samadhi. Sadhana means 'effort'. With a sincere and concerted effort, the sadhaka can create an inner link with Parama Purusa based on bhakti. That is how one can form a bond of love with Him, by His grace. And our sadhana system includes not just the practice of meditation, but kiirtan and Prabhat Samgiita as well. All three are important.

Ananda Marga philosophy says, "Do meditation, do kiirtan and bhajan sincerely." (1)

So all three - sadhana, kiirtan, and Prabhat Samgiita - are essential in developing an inner link and relation based on bhakti with Parama Purusa. And this letter discusses how Prabhat Samgiita plays a unique and special role in this process.
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Select a PS that corresponds to your feeling

When selecting a bhajan we should choose a given song for the right reason. We should not pick a Prabhat Samgiita based on the tune, or the melody, or the quality of the singer's voice. For sadhakas, Prabhat Samgiita is not about musical properties. It is about the expression of our own feelings of bhakti for Him.

If we are feeling forlorn and far from Parama Purusa, then singing a song about the joys of attaining Him will not satisfy one's emotional needs. Similarly, we should always select a Prabhat Samgiita - a bhajan - that properly corresponds to our feeling at that very time. So we should all familiarise ourselves with a wide range of Prabhat Samgiita compositions so we readily have a song available to express our inner feeling, whether it be a feeling of frustration, love, anxiety, closeness, melancholy, or joy. Because only by singing the right song will our heart feel light - only then will the mind move in the right direction.
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The beauty of our Prabhat Samgiita practice

The beauty of our bhajan practice is that it is a time when we can openly express our feelings towards Parama Purusa. Kiirtan is chiefly about singing His glory over and over again; and, sadhana is done in silence. So it is only with our bhajan practice that we can verbally express our inner feelings to Parama Purusa. And that gives a huge lift to the sadhaka.

For example, if one is in a strange place and does not know anyone, then they cannot express their hopes and despairs, their joys and sorrows, their success and failures. And that creates a big burden that weighs heavy on the mind. Whereas if one is among friends, or with a close companion, they can easily share their heartfelt feeling. And that sharing of their inner thoughts allows one to feel light and buoyant. It has a renewing effect on one's psyche and overall existence. One key point to garner is that if you open your heart to a human being they may form a poor opinion about you. Or knowing your weakness they may exploit you. But God will always help you, so open your heart to God by singing Prabhat Samgiita.


PS expresses full range of human sentiments

This is the very unique and essential aspect of our bhajan practice. It allows the sadhaka to clear their mind and heart of all their emotions. Because in singing Prabhat Samgiita there is a tremendous scope to express the full range of human feelings and sentiments. Verily Baba has bestowed upon us the world of Prabhat Samgiita for this very purpose - to express the full range of feelings felt by the sadhaka: the pain of separation, the joy of finding Parama Purusa, the frustration of not getting Him, the struggle of dealing with this mundane world, the bliss of His arrival etc.
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All of the above and countless other human feelings and emotions are clearly expressed in our world of Prabhat Samgiita. Such a range of expression is not found in kiirtan, nor is it so easy to do in sadhana, because human beings like to express their feelings orally. And that is the true gift of our bhajan practice. Nowhere else in our sadhana system is this found. Our bhajan practice is purely personal. So if the bhajan practice is overlooked, then there is a void. Because Prabhat Samgiita is the ideal avenue for a bhakta to express the inner feelings and thoughts of their heart and mind to Him. It is a release or outpouring of one’s inner emotions which brings renewal and levity, and ultimately love for Parama Purusa. Because emotion based on ideology is bhakti, i.e. love for the Supreme.


He only listens for the feeling of the heart

At the same time, we should bear in mind that Baba does not judge us on our singing talent or instrumental techniques. Those are meaningless to Him. He only looks inside the heart for sincerity. So a sadhaka should not feel shy, self-conscious,  or distraught that they do not have musical talent; nor should one become so vain about their musical gifts. Because in the eyes of Parama Purusa, He is only concerned with the heartfelt feeling of the bhakta. If that is expressed in our bhajan singing, then everything is expressed and the goal in singing is attained. Then and only then does that bhajan practice have value. Thus there is no place for shyness or arrogance in singing Prabhat Samgiita.

So our Prabhat Samgiita holds a special place in our sadhana practice. Those compositions allow for the expression of our inner feelings and that invariably helps cultivate a feeling of closeness and love for Parama Purusa. If we do not express ourselves, then naturally a relationship will dry up. That is the way it happens in our worldly dealings and the same applies to our spiritual life as well. Thus Prabhat Samgiita plays a great role in our development as sadhakas. It is our personal time to draw ourselves nearer to Him-- because we are not singing our Prabhat Samgiita for anyone else. We are singing for Baba and to express our feelings to Him. And, He always listens.
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Conclusion

As important as kiirtan and sadhana are, we must never lose sight of the great importance of singing Prabhat Samgiita as a way to draw ourselves closer to Him and lighten our burden of life by expressing our inner thoughts and feelings.

Baba says, "Do meditation, do kiirtan and bhajan sincerely and together with that, render maximum social service. This is the supreme ideology for an ideal human being." (2)

Namaskar,
At His feet,
Jagasrasta’

~ In-depth study ~

Prabhat Samgiita comes under bhajana

Ananda Marga philosophy states, “Shiva propounded song, dance and instrumental music in such a manner so that it would directly vibrate the ectoplasm, so that the ectoplasmic movement converges into one point touching the soul point. That is why great people of all ages have encouraged all three aspects of music...Category of song that also reflects Parama Puruśa, but which expresses many ideas before returning to the one central idea of Parama Puruśa, is called bhajana.” (3)

Ananda Marga ideology states, “If one’s mental ideation is conveyed only to Parama Puruśa without affecting other human beings, this is called bhajana. So bhajana is purely personal; it has no collective aspect.” (4)

Ananda Marga ideology guides us, “This world is for devotees and for nobody else. When the Esana [longing] is not for Paramatman but for something else, it is known as Asakti (Attachment) and not Bhakti. As for example, the Esana [longing] for wine. This Esana will be termed as Panasakti, the attachment for wine i.e. attachment is always in bad sense and devotion is always supreme. Therefore the correct Esana [longing] is devotion.” (5)

The main aim of any sadhaka is to love and please Parama Purusa. That is the only way to get Him, i.e. with the love of bhakti, not via the knowledge of jinana, or the action of karma. Only with love can we grasp and hold Him as our own. This fact Baba has in countless discourses.
https://anandamargauniversal.blogspot.com/

Ananda Marga ideology says, "A genuine spiritualist will have to establish a relation of love with Parama Purus'a. Those who remain oblivious to this truth become unsuccessful in their mission." (6)

Love is an essential aspect of our spiritual lives.

Ananda Marga ideology states, "Prabhat Samgiita is the feeling of the heart, and the expression of the heart, and it has been written with the ink of the heart." (7)

References
1. 15 October 1979 morning, Nagpur
2. 15 October 1979 morning, Nagpur
3. A Few Problems Solved - 3, Song, Dance and Instrumental Music
4. Ananda Marga Ideology & Way of Life - 11, Taking the Opposite Stance in Battle
5. Subhasita Samgraha - 20, Astitva and Shivatva
6. Subhasita Samgraha - 11, 'The Path of Salvation'
7. MGD 02 January 1983

*        *        *

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

*        *        *

== Section 2: Important Teaching ==

Bengalees on wrong path - how & why

Baba's below teachings depict how a large community of Bengalees got drawn into the Muslim faith. However, best would have been if those Bengalees fought against religious exploitation and removed the caste system from Hinduism. They should have made a hue and cry to fight against priesthood exploitation. But according to Baba’s below teaching, the Bengalee community is emotional and that is why they chose the wrong path. If they had been rational they would have raised the voice against all kinds of exploitation, especially in the religious sphere, and they would not have joined the Islamic religion. In Hinduism, eating beef is not allowed. But these sentimental and emotional Bengalees started eating meat excessively and they contracted diseases and shortened their life, after joining those Muslims. This all happened due to the dominance of sentiment and lack of rationality. That is why they converted to Islam. In due course those communities formed East Pakistan and that became Bangladesh, which now has a population of 170 million. They were all converted from the Hindu religion. All the religions are bad but Islam is the worst because they are very violent. This happened to Bengalees because they are sentimental. Baba warns against the dangers of sentient in His book on neo-humanism. That is the central idea of Baba’s below two quotes.

Ananda Marga ideology states, “By temperament the Bengalees are a sentimental people. Sometimes they tolerate injustice for a long period without any murmur, without even a whimper...But suddenly, they may erupt in strong protest. These are the symptoms of a sentimental race. The people of Bengal, particularly the people of the lower stratum of society, had to undergo tremendous torture and humiliation in the past. Suddenly they revolted and embraced Islam in large numbers. They are also Bengalees – in bone, flesh and blood. They became Muslims as a reaction to the exploitation by the contemporary society.” (1)


Worst move: lower caste Hindus converted to Islam

Prout philosophy states, “It has also happened amongst the followers of different religions. Due to the many shortcomings in one religion and its exploitation of so-called lower caste people, many of these so-called low caste people left that religion and accepted another. When people leave their religion for no significant reason and accept another religion which suffers from ideological vacuum or is even inferior to the religion which they previously followed, they develop hysterical behaviour. They start excessively doing those things which were once prohibited to them by their previous religion. So we find that the person who has converted to another religion takes more beef than a normal member of that religion. This type of behaviour cannot be found in those who had ideologically accepted that religion.” (2)


References
1. Ananda Vacanamrtam - 10, The History of Bengal – 1
2. Prout in a Nutshell - 15, The Existential Value of Ideology

== Section: Important Teaching ==

When you die

Ananda Marga ideology states, “The Christian and Muslim ideas of heaven and hell and also svarga in Hindu Karmakandii Jaemini Partná, were derived from the fact that the samskáras which determine the requitals of actions exists exits in this loka. In reality no kośa will remain after death. The samskáras remains as the object of the átman. Thus the ideas of heaven and hell of the Hindu, Christian and Muslim mythologies are completely false, because after death there remains no mind at all to experience heaven or hell." (1)

The mind is incapable of doing anything without the brain. And after death there is no brain, so the bodiless mind remains dormant. It cannot do or experience anything: no pain, no pleasure, nothing. The whole notion of one enjoying the fruits of heaven or the tortures of hell after death is bogus.

It is a complete myth that people go to heaven or hell. After death the mind is dormant. And that is what is expressed in the above quote. Here we should understand that pain and pleasure are experienced in this world, not after death. So-called heaven and so-called hell are here in this world.

Reference
1. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy

== Section: Important Teaching ==

Know this about forgiveness

Ananda Marga philosophy states, “Those who perpetrate atrocities on collective life or on a particular human group, cannot be pardoned. In such cases pardoning not only reflects weakness, it also encourages injustice, because the oppressors become more tyrannical. In individual life, if an innocent person is oppressed by dishonest people, the person, if he or she so desires, may pardon the oppressors, just to test his or her capacity for tolerance or for some other reason. But if the oppressors torture a human group, in that case no single individual, as the representative of the group, can pardon them, and actually that person has no right to do so. If the representative acts beyond his or her jurisdiction, that person will be denounced by the group he or she represents. So it has to be said that pardoning is a practice for individual life only, not for collective life.” (1)

Note: The above teaching is difficult for some to understand. That is, commonly people are confused about this. In this above teaching, Baba is guiding us that forgiveness is for individual life - only. Those who have eyes to see know that all around in the general society and inside Ananda Marga Pracaraka Samgha also, there are numerous injustices going on. These all fall within the scope of collective life. Nobody can excuse those culprits because they have harmed society on the whole. 

In contrast, if someone stole your personal bicycle and the next day that person feels repentant and returns it to you and apologizes for their wrongdoing, then there are two options. One may excuse that person or not excuse that person. Baba guides us that it is better to excuse them for their wrongdoing - so long as that person is feeling repentant. Because it is an individual affair and the culprit is sorry for his misdeed etc. But in the case of organisational wrongdoing that harms the society etc, then there is no scope to forgive that wrongdoer. No one has the right or power to excuse them. 

Due to all the aforesaid reasons, this is a very difficult situation for some to understand - especially lay people. So they follow their dogma and excuse everyone regardless, even the venomous snake that is lying inside their shoe ever ready to bite them. 

Reference
1. Problems of the Day #17

== Section: Important Teaching ==

How to save burnt food

Ananda Marga philosophy says, "If the vegetables get a little burnt and [you think] that 'Oh, people can't eat this.' [Then] Quick- pour a lot of water onto them, and add fifteen or twenty betel leaves. That will reduce the burnt effect." (1)

Reference
1. Namámi Krśńasundaram, Vraja Krśńa and Vishuddha Advaetaváda – 3 (Discourse 12)

== Section: Important Teaching ==

Way to make ideal human beings

Ananda Marga philosophy says, "Some people may ask: Why does A'nanda Ma'rga run many kindergarten schools and not many high schools, degree colleges and universities? A kindergarten school is something basic and the mission of making human beings is accomplished here. If one has already become a thief or a criminal, in that case university education for such a person is of no avail. One is to be moulded in one's childhood. If one receives the fundamentals of education in the formative period of one's life, one will keep oneself alright in the teeth of the greatest trials and tribulations in life. A bamboo, when green, can be shaped or bent in any way you like. Once it ripens, any attempt to reshape it will break it. This is why more stress is to be laid on kindergarten schools. Such schools are the first phase of making human beings." (1)

Reference
1. Prout in a Nutshell - 18, Talks on Education – Excerpt E

== Section: Prabhat Samgiita ==

हे बाबा ! कभी कभी तो हॅंसाते हो और कभी कभी रुलाते भी हो।

प्रभात सङ्गीत 311: तूमि कतो लीला जानो...

भावार्थ

हे परमपुरुष ! तुम विभिन्न प्रकार की भव्य लीलायें करना जानते हो। मेरे साथ भी तुम अनेक प्रकार की लीलायें करते रहते हो।  कभी कभी तो हॅंसाते हो और कभी कभी रुलाते भी हो। हे प्रभु ! तुम मेरे मन को अनेक प्रकार से खुश करते रहते हो।

हे बाबा ! तुमसे कुछ भी छिपाया नहीं जा सकता है। तुम तो सब कुछ जानते होऔर देखते हो। तुम्हारी इच्छा के बिना कुछ भी नहीं हो सकता। तुम मेरे हर कार्य में उपस्थित रहते हो। चाहे मैं जो भी करूँ या जहाॅं भी जाऊँ तुम सब कुछ देखते रहते हो। कुछ भी तुमसे छिपा कर नहीं किया जा सकता। तुम्हारी ‘‘लीला खेला‘‘ दिव्य है सारा ब्रह्माॅंड तुम्हारे पैरों के तले नाच रहा है।

हे दिव्य ! तुम इस संसार में अपनी मुस्कान, हॅंसी और आनन्द के आॅंसुओं से बाढ़ ला देते हो। तुम सब पर प्रसन्नता की किरणों की बौछार करते हो।  कभी कभी तो हॅंसाते हो और कभी कभी रुलाते भी हो। हे प्रभु ! मैं जानकर या अनजाने में भी तुम्हीं से प्रेम करता हॅूं। तुम्हारे प्रेम से भरे गीत सारे ब्रह्माॅंड में गाए जा रहे हैं।

हे परमपुरुष बाबा ! अनेक प्रकार की लीलायें कैसे की जाना हैं, यह तुम्हीं जानते हो।

References

1. Sadguru Baba says (in GD, Delhi, 26 Feb 1984) that when writing a Prabhat Samgiita purport then very simple words should be used so that the common mass may understand. The above Hindu purport has been written according to that guideline.

== Section 3: Links ==

Postings to Read

• https://anandamargauniversal.blogspot.com/2014/03/guru-puja-is-colour-festival.html

• https://anandamargauniversal.blogspot.com/2017/05/old-age-exposes-true-colour-3-more.html

Spring festival & Guru puja + 3 more

Baba

Spring festival & Guru puja

Namaskar,

With spring festival (vasantaotsava) approaching on 14 Mar 2025, all are aware that sadhakas are primarily interested in spring festival for its inherent spiritual meaning. Verily, the practice of Guru puja is deeply linked with the inner spirit of spring / colour festival.

While holi / spring festival is celebrated by the general public in quite a raucous manner in India, we should focus on how this festival is to be observed according to Ananda Marga teachings.
https://anandamargauniversal.blogspot.com/


Baba story

Those days, on this occasion, we used to reach before Baba at the Baba’s Quarters, and He would graciously give a short discourse about spring festival. Then the bhukti pradhan would put forth a request to Sadguru Baba to offer colours unto Him. Baba was always gracious and approved the request. He would remain seated on His grand seat, and one by one the sadhakas in the room would approach Baba and apply a tiny pinch of dry, coloured powder on His feet. A pot was placed beneath His feet to collect the powdered dust that fell towards the ground. Generally, there were 20 - 30, and sometimes close to one thousand people, in Baba’s Quarters hall for the occasion. Though in the later years around 1986 - 1990, there were larger gatherings. When all those present had completed applying the colour to Baba’s feet, then kiirtan and Guru puja were done. Often Baba would give His varabhaya mudra blessing. Finally, the bhukti pradhan would pick up the pot containing the colour that had fallen beneath Guru’s feet, and those sadhakas who wished could come and apply a small amount to their forehead or wrap some in a small piece of paper to take back to their family.
https://anandamargauniversal.blogspot.com/

In the end, some would go outside and run around and play with the various others or their own powdered colours that were commonly available in the market. Though sentient sadhakas generally preferred not to participate in this external ritual or social affair.


The science behind colour festival

The main spiritual facet of colour festival is that it is connected with our practice of Guru puja. The chief benefit is internal, and there is no need for any type of external display. Parama Purusa is colourless, meaning He has no bondage. In contrast, every jiiva is bound as their unit mind is coloured by various desires and attractions etc. In Guru puja, the practice is to offer the colours of the mind to Parama Purusa and become colourless.

The only difference between jiiva and Shiva is that of bondage. Jiivas are bound, and Parama Purusa is not. The offering of physical colours is purely symbolic. The main thing is clearing oneself of one’s psychic colours, i.e. attachments of the mind. So running around and playing with colours is exclusively for the social realm. There is absolutely zero spiritual benefit of any external display. So this letter is about colour festival and how as Ananda Margiis we should approach this occasion.
https://anandamargauniversal.blogspot.com/


Ananda Marga spring / colour festival

   Ananda Marga samaj shastra says, "Those of the same age will play with colours and flowers among themselves in the morning of the full-moon day. The youngsters will offer the same at the feet of the elders, and the initiate at the feet of his a'ca'rya. (But the elders will not offer colours and flowers to the youngsters.)"
   "Then, in the afternoon, all will perform collective Iishvara Pran'idha'na and Varn'a'rghyada'na (using a'viir [coloured powder] or flowers of colours of their own choice). At the end, all will play among themselves with this a'viir or these flowers without distinction between young and old, initiate and a'ca'rya. Do not offer these colours or flowers at anybody's feet. But if, while people are playing, they do touch anybody's feet, that should not be considered wrong, in A'nandamu'rtijii's opinion. (Men and women should not exchange colours and flowers with each other.) Finally, there will be a collective meal.”
   "The following day, continue merry celebrations at your residence and have a procession with ta'n'd'ava dance in the afternoon. Continue collective merry celebrations in the evening." (1)

Guru Puja means the offering of our mental colours to Guru. Guru Puja is also termed as Varnarghyada'n-- the offering of colours. And how one ideates during Guru Puja is highly important. Using the various tanmatras in our Guru Puja helps greatly in this process.
https://anandamargauniversal.blogspot.com/

Namaskar,
In Him,
Shiva

Note 1: The coloured powder applied to Baba’s feet was not permanent and one could easily brush off 99% of it and then a touch of water would remove any residue. So it was a very simple process to remove that coloured power. It was not messy, wet, or oily etc.

Note 2: Because all those in the streets were throwing colour and soiling the clothes of all passerbyers, it was very difficult to move around that day, especially in the morning hours. That is why so few were in attendance at the Baba Quarters, but in Tiljala it was different.
https://anandamargauniversal.blogspot.com/


Mythological roots of spring / colour festival

Ananda Marga philosophy says, "In Indo-Aryan mythology there is mention of a king named Hiran'yakashipu. His sister, Holika, was a woman of violent nature. She was a cannibal. (You should note that she was a cannibal, not homivorous. A human eating another human is called a cannibal, whereas an animal eating human flesh is called homivorous. Holika was a cannibal, whereas a tiger is homivorous). The people out of anger burnt Holika alive the night before the full moon, and to celebrate this occasion, they arranged a festival of joy which was called Holikadahana (the burning of Holika). That is why even today in northern India particularly in the Punjab and Uttar Pradesh, this Holi festival is Celebrated." (2)


Real spirit of colour festival or offering of colours

Ananda Marga philosophy says, "'By surrendering all the colours of my mind to You, I want to become colourless.' This surrender to the Supreme Consciousness propels human beings towards Him. So this colour festival is not merely an outward play; it is a psycho-spiritual phenomenon. This very psycho-spiritual phenomenon is operating behind the process of varn'a'rghyada'na (offering of colours):'Oh Lord, make me colourless so that I may move towards You without any hesitation'." (3)

Ananda Marga ideology says, "The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours; it is meant to offer Him the colours of different objects which have dyed the mind. When this practice of offering your own colours -- your own attachments, becomes natural and easy, you will then merge in Him. Then you will have no need for any colour, for you will become colourless -- you will go beyond the reach of any colour. Your unit-ego will become one with the Cosmic Ego. Whichever way you look you will see only Him in His ever-surging glory." (4)

References
1. Caryacarya - 1, Social Functions and Festivals
2. A Few Problems Solved - 5, Spring Festival
3. Neo-humanism: Liberation of Intellect, Inner Asset, '99 Edn, p.29
4. Subhasita Samgraha - 3, Vibration, Form and Colour

== Section 2: Prabhat Samgiita ==

Mother & child at bedtime

Note: This composition is a lullaby about the shiuli (parijat), or night flowering jasmine.

“Ráter beláy sabái ghúmáy, shiuli keno jáge…” (Prabhat Samgiita #0361)

Purport:

O’ mother, everyone sleeps at night so you have to tell me why does the shiuli stay awake all night long? All of the other flowers are awake during the day and sleep at night. During the day, they spread their aromatic fragrance and sing sweet songs because flowers love the daytime as much as I do. So I know them all very well.

At night, everyone sleeps including the myna birds, the puppies, and also the honey bees etc. But the shiuli smiles and says "Look, I am still awake!" O’ mother, tell me, out of love for whom does the shiuli remain awake at night.

Listen, my darling child, the shiuli likes the nighttime so it remains awake during the darkness of night. It feels shy in the light of day so in the morning it droops over on the ground and lies there. At the end of night, during the dawn, the shiuli falls over. And, at that time, my darling child, your sleep will vanish, and you will rise…

== Section: Important Teaching ==

Noble work & animal welfare

  Ananda Marga philosophy states, [The nature of a good person is]:  “Alas, what suffering an animal has to bear at the hands of cruel humans! But the animal is absolutely innocent. It is not a born enemy of the human being that if a person does not kill it, it will kill the person, just as a tiger or an insect does. I shall continuously make efforts to see that human beings refrain from such cruel acts of violence.” If one sees someone doing noble work, as a result of which the progress of the world is accelerated and the path of human welfare is widened, then one should think: “The noble work of this person will remain written in letters of gold in human history. I shall give my full support to this person in their noble endeavours...I shall help them in every possible way.”
   "If one sees a person engaged in deleterious activity, then one should think: “On account of the pernicious activities of this person, people are going to the dogs, this person is striking at the root of long-cherished austerities, forbearance, benevolence, and so on. I shall never support such misdeeds.”" (1)

In His above teaching, Baba guides us that one must not remain silent and watch the wrongful and harmful treatment of animals. A good person will come forward and oppose acts of violence against those innocent creatures. Nowadays in the state of Maharashtra (India), there is a ban on the slaughtering of cows and the sale of beef. Certain people have rallied around and recently passed legislation to ensure innocent cows are not subjected to the travesty of the slaughterhouse. Instead, their lives are being protected. 

While this is certainly a positive development, the same protection and care has not been extended to other animals such as sheep, chickens, and goats etc which are commercially raised, butchered, and sold at the marketplace in Maharashtra. So those activists are prone to partiality. They protested and fought to protect cows, but not these other innocent creatures. If they were true neo-humanists they would not have differentiated between cows and other animals. They would have protected them all. So while there is one positive point, but, on the other hand, there are many negative ones. After all, saving creatures is certainly a kind of positive development in right direction.

All in all, this is very similar to a scene which occurs in Bengal. Some naive bystanders may think that Bengali idol worshipers have great appreciation for the art and sculptures which those artists and sculptors created. Because those worshipers show tremendous reverence for those sculpted idols. But that is not the case. Those idol worshipers do not care about the aesthetic beauty of those sculptures. The proof is that when their rituals are completed those worshipers throw those sculptures into the water. 

In the same way, we should not naively think that those activists in Maharashtra are pouring their heart out for all animals. Rather they have their own personal, narrow agenda related with cows. All other animals may be skewered and slaughtered. So their protests are grounded in dogma, not neo-humanism. 

In Him,
Buddhi Priya’

Note: These following states of India have also banned the slaughtering of cows: Haryana, New Delhi, Gujarat, Uttar Pradesh, and Jharkhand. 

Reference:
1. Shabda Cayaniká Part 4, Disc: 27

== Section: Important Teaching ==

Shame on those who exploit by linguistic sentiment

Prout philosophy states, “The problem of language is affecting the human society like a chronic disease. Ignorance of the proper meaning of different languages has made the confusion worse. Language is a medium of expression. There are six stages in the process of expression. The seed of expression is called Parashakti and lies in the Muládhára Cakra (or basic plexus). In the Svádhisthána Cakra (or fluidal plexus), a person mentally visualises the expression. The mental vision of one's expression is called Pashyanti Shakti. In the Mańipura Cakra (or solar plexus) this mental vision is transformed into mental sound which is called Madhyamá Shakti. The person now wants to express that feeling. This endeavour to express the feeling is called Dyotamáná Shakti. It works between the navel area and the throat. In the vocal cord it transforms an idea into language. This is called Vaekharii Shakti. After Vaekharii it is transformed into actual spoken language and is termed Shrutigocará. Thus linguistic differences are manifest only in the sixth stage of expression. In the first five stages there is no distinction or variation in the expression. A great deal of inter-community conflict could be checked if linguists and the mischief-mongers who create language disputes knew this fundamental fact. In essence, it is ignorance that brings untold miseries to humanity. It is a great folly on the part of prakrti to create so many languages, but diversity is the law of nature." (1)

Reference
1. Prout in a Nutshell - 15, Talks on Prout

== Section 3: Links ==

Postings to Read

• https://anandamargauniversal.blogspot.com/2016/07/ananda-marga-is-unique-colourful-6-more.html
  

• https://anandamargauniversal.blogspot.com/2017/06/boring-sadhana-4-more.html