True brahmacarya + 3 more

Baba

True brahmacarya

Namaskar,

All know that our second lesson is known as brahmacarya and that it spiritualizes our existence in this mundane world. It reminds us that we are never alone and that He is always along with us - watching us. Here below are a variety of ways to heighten the practice of this important sadhana lesson.


Way to best practice second lesson

Before starting any action, one should repeat their second lesson mantra and cultivate the ideation that, “He is watching me.” And the essence behind this idea that “He is watching me” is that “He has great love for me.” By thinking in this way the sadhaka feels tremendous bliss. For some His watching instigates fear while for bhaktas it generates feelings of bliss. This approach of mantra japa and spiritual ideation is needed to properly practice second lesson.
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Some think that merely repeating the mantra is enough. However Baba says mere parrot-like repetition of the mantra will not work. There should be proper ideation as well.

Ananda Marga ideology says, "People do japa kriya' in a very crude manner. It can be said that their method of incantation is like the talk of a parrot. Parrots talk, parrot say so many things, without understanding the meaning, without understanding the spirit of what is meant. Japa kriya' becomes as meaningless as the talk of a parrot for those who do it without love or emotion. It even loses the value of internal suggestion, intro-psychic suggestion." (1)

The mere repetition of the mantra is not enough. Proper feeling and divine ideation are needed in the practice of second lesson. One should feel that 'My Parama Purusa is watching me'. This ideation must reflect deep in the mind for one to really practice 2nd lesson.


Love is the prerequisite factor

One other special ingredient is needed: love for Him. Reason being that one cannot possibly remember that 'He is watching me', until one feels deep love for Him. Something can only be remembered constantly in two types of relations: loving and inimical. The idea of an enemy will always remain in the mind, automatically it will come. And if you fall in love with anything, then that idea will also come in the mind automatically - always. This happens with anything worldly such as money, your child, or anyone or anything. For instance, if a person loses $500 then that idea will surface in the mind again and again. Keeping this theory in mind, if one has deep closeness with Parama Purusa then without any effort His image will come in the mind - again and again, without any effort.
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Some think, "I love Baba, but then again I forget about Him." The reason behind this is that the degree of love is not as much as it needs to be. With more love, the sadhaka will never forget about Him. Whereas devoid of love for Him, one will simply forget that He exists at all, let alone remember that “He is watching me.” And love does not develop until one meditates ceaselessly on Him.

That is why Baba has given brahmacarya as the second lesson and iishvara pranidhana as the first lesson. Because through the repeated and diligent practice of Iishvara Pranidhana, the sadhaka will develop deep love for Him. As we all know the practice of first lesson is a type of deeper sadhana. And through this practice one develops strong love for Ista. In which case one will have the mental yearning to remember that “He is watching me.”

Only through the constant practice of Iishvara Pranidhana (first lesson) can one develop the sincerity and bhakti to properly practice Brahmacarya (second lesson).

Brahmacarya entails remembering that He is the subject. Some may stray from this and think that “I am looking at Him”, but this does not constitute second lesson. In second lesson, Baba is the Supreme Subject. It is He who is watching, not vice versa. The overall idea is not to make Him their object of ideation in 2nd lesson. Rather the sadhaka is to remember that He is watching you. The practice of brahmacarya means that “He is watching me.” This remembrance and realisation is brahmacarya or second lesson.

Ananda Marga ideology says, "He is watching everything. He witnesses everything through His mental eyes. His inner eyes." (2)

And His watching is due to His great, unfathomable love. When we remember that He watches always because of His deep love, then that brings unending waves of bliss in the mind - in which case we remember Him even more. This is the type of positive cycle which occurs in top-grade bhaktas. This is what to strive for in spiritual life. Second lesson is one beautiful remembrance wherein we feel that, "He is watching me and the reason why He is watching me is because He loves me very much." With His endless love He watches over all we do and guides us unto Him.
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Ananda Marga ideology says, "His love is perennial. It is always there. It is for you to tap His love. It is up to you because the chance has been given to you. Now it is for you to realize that and open everything. Then you will be able to enjoy the complete love and devotion which has been showering on you for time eternal." (3)


Two great benefits that He is watching

Here are two more wonderful benefits of second lesson, i.e. that “He is watching me.” One is that, “Because He is watching me then I cannot think of committing any misdeed”, and the other is that, “Because He is always accompanying me then as my well-wisher He will save me from all sort of difficulties, trials, and tribulations etc - always He will save me.”  

(A) Firstly, when the common public thinks that the police is watching them then they do not indulge in poor behavior or misconduct out of fear. Even robbers refrain from committing crimes when they know there is a policeman or a surveillance camera watching them. So fear is one motivating factor.
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Similarly, when sadhakas think that Parama Purusa is watching then they cannot do any negative works. They will be fearful to do that misdeed. Because to do something bad one must feel that they are alone and in an isolated place. Yet second lesson teaches us that He is always watching us. In that case we can never do anything bad. And ultimately that fear of doing something bad will transform into the inner desire to do something good to please Him. So we will always feel inspired to do righteous and dharmic works. 

Ananda Marga ideology says, "Human beings work...and think internally, 'I am His object and He is my subject. He is seeing whatever I am doing.' So He remains the subject throughout. When He is made an object it is for the purpose of ideation on Him. Moreover, there is an additional benefit: when I think I am His object and He is my subject, I cannot commit any wrong under any circumstances. His ever wakeful conscience will constantly warn me, 'What are you doing? He is watching you'." (4)

(B) And the second point is that sadhakas know that, “When I am never alone, then it means that He is always there to help and save me.” Indeed, this is a tremendous boon for every aspirant. They know that no matter what may transpire in this world, always Parama Purusa will be there to help them in their hour of need. 
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Ananda Marga ideology guides us, “Even the most degraded people are not alone – Parama Puruśa is with them and will help them in times of need. No one should ever despair, however degraded they might be.” (5)

Ananda Marga ideology states, “Parama Puruśa exists in all the entities of the universe – the sun, moon, planets, satellites, nebulae and innumerable celestial bodies, the countless atoms and molecules – in His individual and collective association. That is why, as long as there is a speck of dust under your feet, as long as a single star twinkles over your head, you should remember that you are not helpless, that you are not alone. You need not have any fear or apprehension about this under any circumstances. Just keep moving along the path of spirituality.” (6)

Ananda Marga ideology states, “Sádhakas will live in eternity after this life. 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.” (7)


Conclusion

One must  always think that everything around me and whatever I see, it is all Parama Purusa. If in the wilderness one should think Parama Purusa is present around me in the form of bushes, trees, animals, plants, earth, soil -- everything. I am surrounded by Parama Purusa anywhere and everywhere. 
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Namaskar,
In Him,
Prabhat


Special tip

Here is the easiest way to practice 2nd lesson. Take a look around you: trees, birds, sky, grass, stars, dogs, leaves etc. And think that all these entities are the expression of Parama Purusa in that particular form. So the tree is not a tree, but Parama Purusa in the form of that tree. And a bird is not a bird, but Parama Purusa in the form of that bird. By this simple and easy approach, one will cultivate an ideal practice of second lesson. When one has achieved siddhi (perfect facility) in second lesson, they will attain a deep state of samadhi.  


~ In-depth study ~

Free from samskaras

In addition, the second lesson carries one meaning that differentiates itself from all our other spiritual practices. Second lesson alone is what enables us to escape the binding noose of samskaras. By second lesson we can escape the never-ending cycle of action and reaction. As we know every thought, word, or action generates a reaction.
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But by His divine grace, when we think or say anything or perform any work in this world, so long as we remember Him and repeat our 2nd lesson mantra, then that thought, word, or deed will not be binding. We will not create any new samskaras through that work. Because always He is watching us and ensuring that we are moving on the straight path towards Him. With His two eyes He keeps strict guardianship over us. Remembering His benevolent watch is our second lesson.

In second lesson, the doer is thinking that: "Whatever I do is with the energy of Parama Purusa", and in true sense Parama Purusa is the doer because "His energy is working and I am just a machine." It is for this reason that new samskaras are not made. So we can say that second lesson is nothing but His divine grace wherein He liberates the sadhaka from the net of generating new samskaras. Instead our load of samskaras is lightened if not eliminated and we can march directly unto Him. This is the great gift which He has bestowed upon us in the form of second lesson.


Baba's special reminder

For those of us who attended all those DMC's and reportings with Baba, we can easily recall how Baba would point out:  'So many people entered the room without properly doing second lesson'. This type of loving rebuke and reminder came on innumerable occasions; Baba would regularly tell like this.
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So this goes to show how incredibly important second lesson is. Because He would not remind people about taking proper food or water before entering. Nor did He remind about doing half-bath before entering. Only He was this strict on the point of second lesson. The main point behind this is that all should engage in the practice of brahmacarya. The mind should be flooded with the divine ideation that 'He is watching me'. This special idea Baba wants that we should always remember.

References
1. Ananda Vacanamrram - 1, Who Is Gopa?
2. Ananda Vacanamrtam - 6, The Thousand-Headed Puruśa
3. Ananda Vacanamrtam - 31, 'Dharma Sadhana'
4. Ananda Marga Ideology & Way of Life - 10, Cognitive Faculty and the Supreme Desideratum
5. Ananda Vacanamrtam - 7, The Divine Drama
6. Ananda Vacanamrtam - 7, Ananda Marga ideology
7. Ananda Vacanamrtam - 5, Bandhu, Suhrd, Mitram and Sakhá

*        *        *

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 ==

Poured sweetness

"Esecho ámár hridaye esecho..." (Prabhat Samgiita #0786)

Purport:

My Parama Purusa, You have come in my heart. In my aching, burning core, You are like a cool breeze. All my disappointments and sadness have vanished in the wake of Your arrival. My whole life is now filled with joy. Today I have gotten You. It is Your grace. 

Baba, in the desert fire and scorching heat, when Rudra is in its full ferocious form, everything is unbearable. In this ghastly, desperate, and horrific situation, in the midst of the booming, roaring thunder and the loud shouting and laughter of the vanity of the demons, when everything is intolerable, You came and filled all with the sweetness of flower blossoms and made everything serene and sentient. Baba, You came and removed the fear and terror. 

My Parama Purusa, in this burning summer, the dry grass in the meadows weeps in hopelessness and despair. All its beauty and charm have vanished. After crying ceaselessly, it was unable to shed any more tears - its agony continues in silence. In the end, after losing everything, all are basking in the joy of getting You. You have filled the prana (heart) of the entire universe with the melodies of Your sweet tunes. They have gotten everything. In the bliss of getting You, they are dancing.

My Parama Purusa, You have come here. Baba, I do sastaunga pranam and surrender everything at Your lotus feet...

Note for Prabhat Samgiita #0786:

[1] In this second stanza, the analogy of Rudra is given to show how the situation has become most disastrous where there are big tornadoes, shattering earthquakes, powerful tsunamis, and general mayhem, chaos, and destruction all around. That is what is meant by the line that Rudra is in its element - i.e. full display. So in this dire situation where one is confronted by death, disease, torment, destruction, and disaster all around, in this critical moment Parama Purusa has come and transformed everything. He has filled all with the very tender, cool feeling of the flower. This Prabhat Samgiita uses analogies to provide contrast: When negative things are going on all around, then Parama Purusa comes and makes everything tender and sweet. All the burning and pain is extinguished. That is what is described in this second stanza.

== Section: Important Teaching ==

Proper cardiovascular exercise

Ananda Marga Yogic Treatments says, "Pure, fresh air has the power to cure diseases. It is advisable to breathe in as fully as possible, because when we do so, the air gets an opportunity to penetrate the lungs completely. It is better to take a walk in the fresh air than to ride a vehicle. If the body does not work up a sufficient sweat, then you should know that you have not taken the air properly." (1)

Everyone is aware that Baba is teaching us to be vigilant about walking every morning and evening, invariably. 

Reference:
1. Yogic Treatments, Appendix, Point E

== Section: Important Teaching ==

No Baba photo at AM marriages

Ananda Marga Caryacarya states, "The pratiika [emblem of Ananda Marga] should be placed in an elevated place in the marriage hall." (1)

In His above teaching, Baba gives clear reference that the pratiika should hold a prominent place in the hall during our Ananda Marga marriage ceremonies. At the same time, there is no mention in Caryacarya of having Guru's photo on display. 

The reason is that some non-margiis may be attending the marriage and Baba's photo should not be displayed in front of those who do not have utmost reverence for Him. That is why we should strictly follow Caryacarya and not put His photo on display during our Ananda Marga marriage ceremonies. Whereas, with the pratiika, non-margiis will positively accept it as a tantrika symbol and will have respect for it - just as every religion and organisation has their own symbol. So even if non-margiis do not know the full significance of the pratiika, they will accept it at face value and not degrade it. But that is not the case with the photo. 

To preserve the sanctity of the photo, at our Ananda Marga marriage ceremony we must not put Guru's pratikrti [photo] on display. On this matter, we must strictly abide by the dictates of Caryacarya, and not show the photo. 

Reference
1. Caryacarya - Part I, Marriage Ceremony

== Section: Important Teaching ==

Extent of human cruelty

   Ananda Marga philosophy states, "Senseless, sadistic killing is called pishunatá vrtti. If meat-eaters slaughter animals in the way that inflicts the least pain, that is not pishunatá; but if they kill them slowly and cruelly, first chopping off their legs, then their tails, then their heads, it is definitely pishunatá. These days in many civilized countries people are unable to give up meat-eating, but have at least devised modern methods to kill the animals less painfully. But remember, the killing of animals, no matter how it is done, is contrary to the spirit of Neohumanism."
   "Once I saw a harrowing sight in a market place: part of a live tortoise had just been chopped off and sold, but the poor creature was not completely dead and was trying to crawl away, leaving a stream of blood. Such cruel things should be abolished altogether. The cruel slaughter of that innocent tortoise is certainly a case of pishunatá."
   "To kill human beings is totally undesirable, but if people do want to eliminate their [a'tata'yii], they should do so with a minimum of torture. The kings of old used to kill criminals by impaling them on spikes; or by half-burying them in the ground, sprinkling salt over them, and letting the dogs eat them. Sometimes people were flayed alive. These actions certainly deserve universal condemnation." (1)

A'tata'yii: A person armed with weapons who comes to your home to kill you.

Note: In many parts of India, animal torture occurs in the wide open. If you walk around the main vegetable market then in one corner there are non-veg items. Live animals are tortured before your very eyes. It occurs along the roadside as well. One particular religion is most notorious in this regard. They always do this on the roadside. I saw that if customers want to purchase a live chicken then the merchant will snatch up a chicken, yank the wings off and throw it in the garbage, callously remove the feathers and snap the chicken’s neck right in front of you . And then they put it in the bag for the customer to take away. It all happens in the open. For meat-eaters this may be normal but for non meat-eaters it is repulsive how they are forced to see this going on. It is so disgraceful how people tolerate this in the name of religion.

Reference
1. Ananda Marga Philosophy in a Nutshell Part 8, The Acoustic Roots of the Indo-Aryan Alphabet

== Section 3: Links ==

Postings to Read

How to overcome maya

• https://anandamargauniversal.blogspot.com/2016/09/spiritual-path-why-many-fail.html

Names of Parama Purusa

• https://anandamargauniversal.blogspot.com/2013/10/unknown-traveler.htm

Story: day after PC

• https://anandamargauniversal.blogspot.com/2013/07/what-to-do-after-unknowingly-committing.html

Blessings at dharma samiikśa 

• https://anandamargauniversal.blogspot.com/2015/09/boasting-about-their-dharma-samiiksa.html

Sadhaka life vs material pursuit

• https://anandamargauniversal.blogspot.com/2023/05/most-important-to-do-2-more.html

Puja: closed eyes or open

• https://anandamargauniversal.blogspot.com/2013/09/guru-puja-eyes-open-or-closed.html

Wife was not nervous but... + 3 more

Baba

Wife was not nervous but...

Note: Some people say that all Baba’s discourses from the 1950’s, i.e. before His discourses were recorded, were printed in a flawless manner. But this below letter is clear-cut proof that those early discourses were also mishandled by those in-charges as the printed book contains errors.


Namaskar,

Here is a unique story from the Mahabharata era that has great spiritual significance. In His below story, Baba recounts how Lord Krsna was received and fed by Vidura's wife. Bear in mind that all along the theme of this discourse is how one should look upon all as the Supreme. That is the teaching Baba is depicting in this story.

To that end, Baba demonstrates how Vidura's wife was so deeply ensconced in Brahmabha'va that she fed banana peels, not the actual bananas, to the Lord. By His grace, her mind was so immersed in a mystical feeling for the Lord that she could not differentiate between the banana and the peel. She was seeing all as Brahma. That is the unique teaching which Baba is conveying in this story.

Unfortunately, when you read the story you will notice that the publishers have misrepresented Baba's teaching. The real theme of the story is that Vidura's wife was wholly immersed in Brahmabha'va, and for this reason she served the banana peels to Lord Krsna. And Lord Krsna happily ate them because of her deeply loving mindset. But the publishers misrepresent this entire scene blaming that she served the peels to Lord Krsna because she was nervous.
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See here how Tiljala Publications wrongly depicted the story

As His disciples we have to fully ensure that all Baba's divine teachings are properly presented for humanity. This letter examines one deeply significant story that is utterly misportrayed due to serious error in publication. Here we examine that section.

Tiljala Publications prints wrong things in book:

"Both Yudhisthira and Duryodhana had invited Lord Krśńa to their respective houses for dinner. While on his way there, Shrii Krśńa entered the house of Vidura. At that time the great Vidura was not at his house. Vidura’s wife was of very limited means and became nervous on the sudden appearance of Shrii Krśńa. She did not know how to give a proper reception to Lord Krśńa and there was no food in the house except bananas. Therefore, after washing His feet she seated the Lord and began to skin the bananas, and feed Him as she inquired about His welfare. Meanwhile the great sage Vidura returned home. He saw the Lord Krśńa sitting and his wife, fully absorbed in [Brahmabha'va] feelings, feeding Him the skins of the bananas. Krśńa was eating so happily, that it seemed as if He had never tasted a more delicious food. [Due to his low mind,] Vidura was greatly pained to notice the folly of his wife and asked: “What are you doing? You are feeding banana skins to the Lord instead of bananas.” Vidura’s wife [lost Brahmabha'va and] was taken aback and started apologizing for her faults. Vidura also implored. “O Lord, Thou hast taken a good many banana skins; do kindly oblige this poor woman by taking a few bananas.” But the Lord said, “Vidura! My stomach is full now. These banana-skins [due to Brahmabha'va] had such an exquisite flavour that there could be no superior food. So long as your wife, forgetting all differences, was feeding me, ‘I’ was there, but now [Vidura’s wife lost Brahmabha'va] that the difference between the banana and its skin has intervened, ‘I’ is not there. This is a small story, but it is very instructive. There are no differentiations before the Lord." (1)

The real theme of the story is that Vidura's wife was wholly immersed in Brahmabha'va, and for this reason she served the banana peels to Lord Krsna. And Lord Krsna happily ate them because of her deeply loving mindset.

Sadly Tiljala Publications [TP] completely missed the boat on this. TP writes that Vidura's wife fed banana peels to Lord Krsna because she was nervous. But if that is true, there is no value to the story. If it was due to her worldly confusion and lack of spiritual feeling that the banana peels were served, then the story is useless in depicting Baba's stated theme of Brahmabha'va. So TP's published version is way off the mark. The story is not useless rather it is perfectly suited for one clear reason. Vidura's wife was fully ensconced in Brahmabha'va. She could not see or feel any differentiation - she was seeing all as Brahma. That is what Sadguru Baba wishes to convey by the above story.

Note: The Bengali version from AM Ideology parts 1 - 4 (p. 89-90) has been printed properly, only they ruined it in the process of translation. The English edition was treated as the step-child.

Unique quality of Baba's discourses

As the Sadguru, Baba's divine teachings are wholly unique - in a number of ways. One quality is that His each and every discourse follows a particular thread. There are never any irrelevant words, passages, or stories in any discourse. Every word and paragraph logically builds upon the one before it. Only the Sadguru can present an entire body of philosophy and literature in such a rational, seamless, and lucid endeavor.

In His discourse entitled, "The Form of Sadhana", Baba is poignantly presenting the importance of Brahmabha'va, i.e. seeing all as the Divine. This is how Baba guides us to live in this world. We are not to fall prey to any type of differentiation. Rather, we are to ensconce the mind in His ideation and see all as Brahma. That is the clear-cut theme of this discourse. To illustrate this theme Baba has presented the above story about the wife of Vidura receiving Lord Krsna.
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Vidura's wife not nervous, but ensconced in Brahmabha'va

Thus, there is a grave error in the published version of this story. The main point of the story is that if one has Brahmabha'va then they will not see any differentiation; they will see Brahma in all directions. They will never see a rock as rock, or a banana peel as a banana peel. They will see everything as the Divine.

Baba has told this story in this discourse to represent this theme of Brahmabha'va.

The wife of Vidura was a great bhakta who had great love for the Lord. She was graced with a high degree of Brahmabha'va. So when she saw Lord Krsna enter her home then by His blessing her mind became established in Brahmabha'va. She was fully absorbed in madhuvidya and could not see any differentiation. She saw all as Brahma as her mind was completely focused on Lord Krsna.

That is why she was ensconced in Brahmabha'va when feeding Lord Krsna and could not differentiate between the banana peels and the actual banana. She thought that everything is Brahma. With this ideation, she was able to serve and satiate Lord Krsna. That is the teaching Baba is giving in this story.

But all of this was lost on the publishers. TP wrote that the wife of Vidura was "nervous" and in that nervousness she made a silly mistake and accidentally served Lord Krsna the banana peels. In that case the story is just about one mundane blunder, not about Brahmabha'va.

But that is not what Baba is teaching in this discourse. Baba is teaching the importance and beauty of Brahmabha'va and the story of Vidura's wife is an excellent example of this. In the front of the Lord and immersed in His ideation, she saw no differences. In her heart and mind, she was blessed with the feeling and realisation that everything is Lord Krsna, and that in this way she could best serve and please Him.

It was only when her husband came home that her mind was shaken from her deep state of bhakti and worldly differences were created. That is why we can understand she was a greater bhakta than her husband because she was fully lost in the thought of the Lord and saw all as Krsna. Whereas Vidura did not have that degree of bhakti.
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Conclusion

Baba's every discourse perfectly follows and embodies a particular theme. The theme of the discourse, "The Form of Sadhana", is Brahmabha'va. All the stories and passages reflect this idea. It is unfortunate that the error was made by TP in recounting the deeply mystical passage about Lord Krsna's arrival in the home of Vidura. The correction should be made at the earliest.

Namaskar,
In Him,
Harishankar

Some people claim that since those early AM books from the 1950s predate the formation of Tiljala Publications [TP], then TP is not responsible for the accuracy of those titles. But that is completely off the mark. Wherever there is any mistake in any AM book, regardless of when and where it was published, TP’s bounden duty is to fix that error. That is why they are constantly updating those books. Everyone is aware that TP is engaged in this endeavor. Verily, TP openly states this. But they could not do their job properly, and that is why sadhakas have the right to point out TP for their sloppy work.

~ In-depth study ~

More proof how this discourse is about Brahmabhava

In that same discourse, directly after telling the above story about Vidura's wife feeding bananas peels to Lord Krsna, then Baba recounts the following episode.

Ananda Marga philosophy says, "Lord Shankaracharya was an erudite scholar. He has over-thrown Buddhism and revived Brahmanya religion, but there was a lack of full harmony between his principles and practices. Once after having a dip in the Ganges at Kashii, he was returning towards the road and he saw an untouchable walking with a number of dogs. For fear of his body being touched he attempted to bypass them. Then the untouchable said: “O Lord! Is this the result of your principle that there is only Brahma and nothing else? You are known by the name Brahmajináni. The feeling of differentiation is developed even by treating a pariah as mean.”" (2)

Here in this passage, Baba wants to describe how in his philosophy Shankaracarya states that everything is Brahma, but that he himself was not up to the measure of his own philosophy. Shankaracarya's mind was not imbibed in Bramhabhava as He himself did not see the so-called untouchable as Brahma, but rather as a member of the so-called lowest caste of India. That is why the so-called lowly Harijan is mocking the great scholar Shankaracarya.

In contrast, Vidura's wife was indeed ensconced in Brahmabhava; by Lord Krsna's blessing she saw everything as the Supreme and could not differentiate between the banana peel and the banana. Shankaracarya's mindset was different and that is why he did not view that so-called untouchable as the Divine.

That said, the theme of both of these stories is exactly the same. When one imposes the idea of Brahmabhava and begins to view all as Brahma, then once they truly realise that ideal they can no longer differentiate between one expression and another. To them, everything really is Brahma. But when one has only theoretical knowledge of this - as in the case of Shankaracarya - then one can differentiate.

So indeed by the above passages, any reader can clearly understand that Baba is following His set theme for the discourse: Brahmabhava.

Namely, when one is established in second lesson, then they do not differentiate between so-called caste distinctions. One does not view others as so-called untouchables, nor Hindus, nor Muslims, nor does one find distinctions between banana peels and bananas. In that state all are Brahma. That is the proper spirit of madhuvidya, i.e. second lesson, i.e. brahmacarya.

Yet this all falls on its face if the reason why Vidura's wife fed banana peels to Lord Krsna was because she was nervous. In that case, there is no value to the story. If it was due to her worldly confusion and lack of devotional feeling that the banana peel was served, then the story is useless in depicting Baba's stated theme. But that is not the case. The story is not useless rather it is perfectly suited for one clear reason. Vidura's wife was fully ensconced in Brahmabhava. She could not see or feel any differentiation. That is what Baba wishes to convey by the above story.

Theoretically thinking that everything is Brahma is the initial approach and when one is really established in that idea, by His grace, then that is akin to the story about Vidura's wife feeding the banana peels to Lord Krsna.

Unfortunately, the publishers could not grasp this subtle matter, and instead got caught up in the worldly theory that she was nervous and thus committed a typical, type of mundane blunder. This is their wrong way of presenting the story.

But again, Baba's every story has exact meaning and relevance to the discourse at hand. That is why we can be cent-per-cent sure that the story is not some useless tale but rather a deeply devotional portrayal how the best way to please and satisfy the Lord is to ensconce oneself in the deeply devotional ideation of Brahabhava.


If you think she was nervous
then all accounts of samadhi are cases of epilepsy

To accept that the wife of Vidura was nervous and for that reason served the peels to Lord Krsna is akin to stating that the only reason sadhakas entered altered states in Baba's presence was because they were all patients of epilepsy and were undergoing seizures. In both instances the one providing the analysis seeks out mundane worldly excuses and wholly misses the great spiritual cum devotional import.


How to solve this publication error

The above story about Vidura's wife needs to be corrected and updated in the discourse "The Form of Sadhana" (Subhasita Samgraha part 1) and in the electronic edition of Baba's books. The story needs to reflect the fact that she was blessed to have full realisation of Brahmabhava; it was not that she was nervous.

The old line stated:

"Vidura’s wife was of very limited means and became nervous on the sudden appearance of Shrii Krśńa."

The new line should be:

Vidura’s wife was simple and had a high degree of bhakti and was blessed with Brahmabhava on the sudden appearance of Shrii Krśńa.

Those in Publications should make a note of it and all sadhakas of the Marga should clearly understand this passage and make the correction in their own book.

How Baba introduces the story


Directly before telling the story of Vidrua's wife receiving and feeding Lord Krsna, Baba presents the following guideline.

Ananda Marga philosophy says, "Meanness must be shunned, because this is the sádhaná for the Infinite. Feelings of differentiation are a great impediment. The feelings that a particular person is a Muslim, another a Hindu, yet another a Brahman and the fourth a Vaeshya come from mean thoughts. When every living being is a manifestation of Brahma, how can you know yourself, without shedding these differentiating feelings? No one is high and no one is low...Differentiating feelings are the principal obstacles in the path of sádhaná and an elevated position cannot be attained without annihilating them. There is a story in the Mahábhárata." (3)

Thus, we can clearly understand that this entire discourse is about imposing the idea that everything is Brahma, i.e. attaining a stance of Brahmabhava, and gaining perfection in second lesson - madhuvidya - that all are the Supreme. If one is established in that state of mind there is no differentiation of high and low - Hindu and Christian etc - all are looked upon as Brahma.

Naturally then, the story that Baba is about to present will beautifully highlight this theme. Any other type of story would only derail or undermine the entire flow of His discourse.

References
1. Subhasita Samgraha - 1, The Form of Sadhana
2. Subhasita Samgraha - 1, The Form of Sadhana
3. 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 ==

Today You have come

“Raungiin svapan maner matan, rúpa nilo áji dharańiite…” (Prabhat Samgiita #0318)

Purport:

The colourful dream which I was weaving since ages became a reality today on this earth. Since long I was contemplating that Parama Purusa will take advent as Mahasambhuti, and come before me in human form as my nearest One. That vision has been fulfilled, by His grace. He is here, and my mind rushes towards Him - dancing. All the obstacles have been smashed. My thoughts are drawn to Him in countless ways, in various memories. It is His exquisite charm.

Prabhu Baba, I love only You - only You I hold dear. My Compassion-Personified Entity, I adore You. In a secret corner of my core, in a lonely place, I always hear Your melodious flute, omnkara, as well as Your whisperings of assurance. In divine intoxication, under a serene sky, I listen to Your heart touching song which is coming from far away in the spiritual realm, and sing Your name.

Parama Purusa, I am constantly looking only towards You - no one else. I rely on You exclusively. You are my polestar. I fully depend on You in turbulent, cyclonic winds, thunderstorms, and lightning. You are my Saviour. In my bad times, in cimmerian darkness, hail storms, floods, earthquakes, fires, and emergencies, and in all my awful moments, as well as good times, I ask for Your mercy. Baba, my days and nights come and go remaining with You, as my golden and best time of life...


Note for Prabhat Samgiita #0318:

[1] Omnkara: In this below quote, Ananda Marga philosophy is describing how a sadhaka gets pulled headlong towards Him once they hear that divine sound, onmkara. It is all due to the grace of the Supreme.

Ananda Marga philosophy says, "The spiritual aspirant hears the various sounds of onm'ka'ra or pran'ava At various stages, during deep sa'dhana', during sweet sa'dhana'. The sound is called muraliidhvani. The sa'dhaka becomes mad because of this sound and goes deeper and attains Ra'dha' bha'va more and more, and rushes headlong forward...At that time one does not think at all about what people will say. One knows only that 'I and my Is't'a exist'." (1)

References
1. Discourses Krsna & The Giita, 15 January 1980, Kolkata

== Section 3: Important Teaching ==

History of washing

Ananda Marga philosophy states, ”Regarding the Sixteen Points, it was said that ácárya/ás or senior persons would see if you were observing them properly or not. Similarly, I gave a directive to all that they should keep watch on one another. No one will exempt anyone else regarding the Sixteen Points.” (1)

Because Sixteen Points is an essential part of our existence, it is helpful to have more information about these pointed guidelines. Here below are some of the historical, social, and practical aspects of the first point of 16 Points.

Long ago in India, thousands and thousands of years ago, various rishis and seers of the society introduced the idea that water plays an important role in life - especially for health, hygiene, and proper maintenance of the human body. And people introduced the idea to the old Indian society that water should be used for washing before and after meals, before cooking, and those rishis also told that one should wash with water after passing stool as well as after urination etc.

And we have to remember that this was all given in that pre-historic era when the general population around the globe was hardly even aware about hygiene; rather, people were more involved in animalistic ways of living. In that historical context, those rishis introduced certain sentient habits.

So since long these practices were established in India. Yet over the course of time, degeneration occurred and the general populace lost the idea of using water after urination. But the practice of washing the backside with water after defecation did not get lost - primarily because people understood that it was obviously dirty. So people were conscious about that aspect. That was the case in old India and that continued up to the present time.

Ananda Marga philosophy states, ”Regarding the Sixteen Points, it was said that ácárya/ás or senior persons would see if you were observing them properly or not. Similarly, I gave a directive to all that they should keep watch on one another. No one will exempt anyone else regarding the Sixteen Points.” (1)

Reference
1. Ananda Vacanamrtam - 23, Silent Action

== Section: Important Teaching ==

Cause & solution of brain drain

Prout philosophy guides us, "If the common people and the meritorious people are treated as the same, the capable people will not be encouraged to develop their higher potentiality. This is the reason why the brain drain is happening in India. When talented people leave India, they leave it for good. Providing special amenities for those with special capabilities will stop the brain drain."

"PROUT's approach is to guarantee the minimum requirements for all, guarantee maximum amenities for all and guarantee special amenities for people with special capabilities. This approach will ensure ever increasing acceleration in the socio-economic sphere. The question of retardation does not arise; even the question of maintaining speed does not arise. There must be acceleration."

Prout philosophy states, "Acceleration is the spirit of life, the spirit of existence, the spirit of the existential faculty. One may not be a genius, one may simply be a member of the ordinary public, and not properly accepted or respected by all, but even then one will get the minimum requirements and maximum amenities in an ever increasing manner according to the environmental conditions concerned, according to the demands of the day."

"So what is the significance of this new approach?"
"1) Minimum requirements are to be guaranteed to all."
"2) Special amenities are to be guaranteed to capable people. Special amenities are for people of special calibre as per the environmental condition of the particular age." (1)

Reference
1. Prout Nutshell - 17, Minimum Requirements and Maximum Amenities

== Section 4: Links ==

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