Which group is best? + 5 more

Baba

Which group is best?

Namaskar,

Groupism means harboring a narrow agenda for one’s own personal material gain, i.e. for their particular region, caste, community etc. This type of special self-interest is the defining point of being a group.

Battling for dharma or cause of a group

Groupism has nothing to do with how big or small it is in number, i.e. size of their membership; it is only related with harboring a narrow mentality or group feeling. There may be 1 million people in a group, 100 people, or 1 person. That is all negligible. What makes a group a group is their narrow-minded interests.

In contrast, if a fight is going on for the cause of universal welfare, i.e. for everyone’s physical, psychic, and spiritual development and one is battling against all sorts of exploitation, then irrespective of the number of people involved, it is not a group.

Before 1990, our Ananda Marga Pracaraka Samgha was not a group. Certain outside interests and leaders were labeling Ananda Marga Pracaraka Samgha as a group but it was not a group. Those days AMPS was for universal emancipation, not any narrow agenda.
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Today however the various factions are busy trying to grab the power and injecting dogmas like the supremacy of their language, land, community, or tiirtha. Or they just squabble over who can get more purodhaships in their camp etc. None of these “causes” are ideological. That is why the current group struggle is a factional feud – nothing more.

All the groups rally around their chosen dogmas and they all want to exploit margiis. That is why they never raise the slogan of margii rights or common issues. When not in power they cry out about their own injustices in front of margiis and exploit their sentiment; but when in power the situation is different. Then those groups rule with an iron fist.

Sane people understand this quite well. If anyone is emotionally attached to certain friendships or a particular language or any other narrow cause, then they should not befool themselves into thinking that they are fighting for Ananda Marga ideology. All in all, the entire present-day group fight has nothing to do with Ananda Marga ideology – rather it runs counter to our ideological standards.

Factional power fight not dharmic

The present group fight in Ananda Marga Pracaraka Samgha is not an ideological fight. Here ideological means Baba’s divine teachings, not any group agenda. This fight is all about their own selfish group interest. Since 1990, so many injustices have been committed that contravene ideology, yet none of these following points are ever raised by these group leaders – rather they are the perpetrators.

Indeed, no group ever raises any of these universal points related with Ananda Marga teachings / ideology. They only raise their own selfish claims based on their group agenda for post and power. So all this infighting is only about  factional power fight. In that case why should margiis quarrel, give their resources and time, and do and die in such a fight when it is all about selfishness and grabbing the post.

The factions never support ideological issues related with margii rights or scripture distortion etc. They only raise points of personal lust for post and power. Then why should any sincere bhakta sacrifice themselves for this cause of infighting and group agenda. There is no ideology on either side.
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Citing the history with Buddhism, here below Baba highlights how factional feuds arise when both camps forget their ideology.

Baba says, “About thirty-five years ago [in 1936], a war was going on between two countries, the citizens of which have the same religion (Buddhist). When the soldiers went to war, their mothers used to pray to Lord Buddha to save the lives of their respective sons. What will Lord Buddha do? Save this man or that man? Both have the same “Is’t’a,” but both parties have totally forgotten their ideology. If they were established in the ideology, they would not have gone to war.” (1)

Ananda Marga philosophy says, “Many of the ills of society develop because people do not care to know other members of society. This may not only mean ignorance of the condition and difficulties of others, but also leads to intolerance and a lack of interest in the affairs of the other members of society. Common social functions bring different members of society together and are therefore a great unifying force. By performing certain functions collectively, all the members are engaged in doing the same thing for some time, and this brings about a feeling of unity and interest in others.” (2)

Solution: how to bring unity

Here the point is that unity can never be based in groupist hypocrisy. All factions have their self-interest in mind. Those who are victims in one sector are the power mongers in another. Such persons can never bring unity.

The only solution is unity based on ideology – not any group agenda. Thus when one group is preaching unity on one side of the planet and and carrying out factional feuds on the other side of the globe, even the simplest of observers can understand what is going on.

To solve this matter we have to uncover all shades of hypocrisy and rally around Ananda Marga ideology, not any group camp. So-called unity based on groupist sentiment is fragile and can explode at any moment whereas as real unity based on ideology is the true foundation of our Ananda Marga and human society.
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Ananda Marga philosophy guides us, “Human unity is purely an ideological unity, which means unity in the psychic sphere. Where there is psychic unity, physical unity will also occur. In the realm of unity, unity is always psychic – ideological unity means unity in the subtlest level of the mind. However, psychic or ideological unity may be affected if we encourage the exploitation of one group by another. So to avoid this there should not be any scope for exploitation in society. And to ensure this we have to start a new order to safeguard the interests of the exploited masses. So for a proper social synthesis what we require is a common philosophy of life; that is, ideological unity.” (3)

Ananda Marga philosophy says, “Lack of unity among the members of society because of too much self-interest in the individual members, the formation of groups for economic or social advantage, and the lack of understanding of others, act not only to bring about the downfall of society, but also can wipe it out completely from the face of the earth. Instances of many groups and empires disappearing altogether are not rare in the little-known history of this world.” (4)

Conclusion

Ananda Marga philosophy says, “Never do anything only to serve the interest of the party. Whatever you do should be for the benefit of the mass, for the welfare of the people in general.” (5)

Ananda Marga philosophy guides us, “Where there is no propagation of satya people indulge in individual selfishness or group selfishness. The aim or object there is not enlivened with the idea of collective welfare. The only object of the party concerned is how to establish oneself in this material world by means of the use of well-knit language and cunningness.” (6)

Ananda Marga philosophy says, “It is necessary to mention that although through the path of analysis one’s self-interest may be served, and even the group interest may be temporarily served, but the path of analysis cannot be conducive to human welfare on a permanent and comprehensive basis.” (7)

The “unity” of those rallying around their own group’s agenda and quest for power is based on unholy ground - sin. Those persons will never be able to bring unity for our entire Ananda Marga society. Only those who follow Ananda Marga ideology are moralists. Their singular motive is to establish Ananda Marga ideology. And, regardless of what language they speak, when moralists unite on the point of Ananda Marga ideology that creates a mighty force and they will bring the unity of our greater AMPS.
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Namaskar,
In Him,
Viplava

~ In-depth study ~

Here is a list of injustices and contraventions of margii rights carried out by the various top group leaders including:

• Avadhutas: Sarvatmananda, Shraddhananda, Rudrananda, Nigmananda, Keshavananda, Ramananda, Vijayananda, Mantreshvarananda, Tadbhavananda, Sambhutyananda,Viitamoha, Samanvayananda, Shambhushivananda, Cidananda, Dhruvananda, Jagadishvarananda, Citkrsnananda, Tiirthananda, Vimalananda, Nirmohananda, Pranavananda, Pranavatmakananda, Citsvarupananda, Vicitrananda, Vratiishvarananda, Sarveshvarananda, Kalyaneshvarananda, Parmeshvarananda, Shraddhananda, Vandanananda, and all central workers and others including:

• Avadhutikas: Ananda Giita, Ananda Sampurna, Ananda Karuna.

• Family Acaryas: Raghunath, Candranath.

Margii rights snatched away:
1. The destruction of BP rights and imposition of the Fake BP Manual.
2. The ruination of the ACB system by putting “yes men” on the post.
3. The curtailment of margii rights with no scope to protest in writing or discussion etc.
4. Not recognising silent action as a fundamental right.
5. Elimination of freedom of speech to control and manipulate margiis and Wts.
6. In Suva sector, Manavendrananda created the fake SPB and got rid of the ACB.
7. The PKB (Purna Kalika Bandhu) system was exploited and rendered defunct.
8. The victimisation of countless whistleblowers - i.e. Ananda Margiis and Wts who spoke out.
9. Inimical expulsion of innocent margiis and wts.

Scripture distortion: 
10. The Bangalisation of Ananda Marga discourses.
(a) Countless intentional scriptural distortions were done such as placing "Translated from the original Bengali" on the cover page of many Ananda Marga books, even if those discourses were not given by Baba in Bangla.
(b) Only translating Bengali portions of Baba's holy DMC discourses which were given by Baba in three languages.
11. The insertion of the dogmatic Mahaprayan Divas as the Caryacarya part 1 Appendix.
12. Removal of the paragraph on margii rights from Ananda Marga: A Revolution discourse.
13. Invention of Fake Ananda Vaniis.

Imposition of dogma:
14. The agenda to exploit margiis by imposing dogmatic pilgrimages / tiirthas in Ananda Nagar, Kolkata, and Jamalpur.
15. The introduction of the dogmatic mahaprayan, i.e. the yearly death day celebration and feast that is held annually on the death day 21 Oct. This is against Caryacarya.
16. Recitation of the shraddha mantra for the eternal Parama Purusa Baba during the dogmatic Mahaprayan Divas gathering.
17. The propaganda of making Purodha Pramukha dada into a Holy, Divine Being in order to magnify and exploit the power of the PP post.
(a) The propaganda that PP Dada need not sing Prabhat Samgiita or kiirtana because PP dada is divine and far above the level of mortal humans.
(b) Sarvatmananda made the rule that PP need not attend dharmacakra in order to show that PP is great and spiritually exalted. Only mortal humans have to attend, and PP is above. This is the dogma they propagated and which was approved by PP dada.

Ananda Marga ideology guides us, “You are to attend Dharmacakra weekly. These are all codes of discipline as prescribed by Bhágavata Dharma. You must follow these codes. There cannot be any concession in this respect, rather concession is dangerous…One may be a king or may be a very poor man, but the code of dharma is equally applicable to all. In this matter, nobody can claim any special concession or favour.” (1)

But Sarvatmananda made the rule that PP need not attend dharmacakra.

(c) Sarvatmananda made the rule that PP need not attend paincajanya because he is spiritually elevated and far above. Only mortal humans have to attend, not  PP. This is the dogma they propagated.
(d) Sarvatmananda imposed the practice at DMS etc that PP does Guru puja while sitting up on his dais, not on equal seats.
18. The construction of dogmatic memorials and tiirthas to limit omnipresent Sadguru Baba and tie Him to a particular land or place, such as Jamalpur, Tiljala, and Ananda Nagar.

Miscellaneous wrongdoings:
19. Group leaders allegedly ordering vicious, even deadly, physical attacks on innocent Wts who were not in their group.
20. Sarvatmananda made the rule that Wts are forbidden to write to other Wts if not in their direct chain of command. This was approved by PP Dada
21. Sarvatmananda made the rule of not sharing archive materials with sincere margiis, and taking the spiritual treasures from margiis such as discourse cassettes and letters from Baba etc.
22. Changing the names of roads in Ananda Nagar. AMIT Road was changed to Memorial Road.
23. Sale of Ananda Marga properties and land holdings around the globe & pocketing the profits in their personal bank accounts etc.
24. Raising the Jai slogan, and salute to the Divine Father for PP Dada. (Note: In India, all monks are commonly known as Baba. So when the Jai slogan is raised then PP just keeps mum, smiles, and brings his hands to his heart. By this way, the general populace and naive margiis think that the Jai slogan is raised in PP Dada’s honour. Whereas if PP raises the slogan then people will not think that PP is being revered. They will think that Baba must be someone else. So for the sake of his prestige PP does not raise the slogan. They also implemented the bogus system that the jai slogan should be at the railway platform when PP Dada’s train arrives. They gather all sorts of stooges and sycophants to  stand on the platform to raise jai slogan for PP - but good mariis would never do this.)
25. Turning the treasure of Prabhat Samgiita into a money-making venture where for the sake of profits Prabhat Samgiita is placed in the hands of the degraded film industry. This was done in the 1990’s.
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References
1. SE, Ideology, Goal and Devotion
2. Ananda Marga Philosophy in a Nutshell - 3, Social Psychology
3. Prout in a Nutshell Part 15, Talks on Prout
4. Ananda Marga Philosophy in a Nutshell - 3, Social Psychology
5. Táttvika Diipiká (Dvitiiya Parva)
6. Táttvika Diipiká (Dvitiiya Parva)
7. Prout in a Nutshell - 12, Service Psychology and Group Psychology

*        *        *

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 ==

Era of dharma has come

"A'lo eseche ghum bheungeche, phuler vane raun legeche..." (Prabhat Samgiita #2253)

Purport:

With the arrival of the spiritual Effulgence, all the drowsiness and sleepiness of staticity and dogma have been vanquished. In the flower garden, charming colour has sprung. The lotus buds which were sleeping and dormant are now filled and overflowing with supreme nectar, by His grace. Humanity has awakened.

The invitation of the colour of neo-humanism has reached in each home. Every moment the vibration of life is felt; in layer after layer there is the charm of divine life. The air, the water, the earth, and the sky - everything is filled with His bliss and beauty.

The era of bhakti has come; now there will not be any more cries or laments due to the darkness of the degrading forces. In everyone's language and expression there will no longer be any bitterness; now it will be saturated with sweetness and affection. The cosmic brotherhood will be the source of all inspiration, not fear and terror. The Divine Effulgence has created all this renewal.

This all happened due to the causeless grace of Parama Purusa Baba; He created this sentient momentum. He filled it with His own colour. The new dawn has come and the drowsiness of staticity and dogma has disappeared. The sweetness and charm of spirituality has arrived...

== Section 3: Important Teaching ==

About land inheritance

Prout philosophy states, “It may be asked, how should the property of a father be distributed among his children? While the Dáyábhága system should be adopted everywhere, the rights of female children have to be safeguarded by giving them equal shares with their brothers so that they may not have to lead a life in penury if they become widowed. However, daughters may only enjoy this property during their lifetimes and they should not have the right of ownership. If they have no children they die after the property should revert back to their brothers or their brothers’ children.” (1)

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

== Section 4: Comment ==

Re: Quiz: how many wts?

Cordial Namaskar

My personal observation is- WTs are systematically trying to infuse WT / Sanyasi superiority complex. Vimlanandji, Nabhatitanandji, Raganuganandji, Satyashryanandji and Parmanandji are instructing Margiis to receive them with garlands and fanfare. Second thing, personally I have reservations with PP sitting on an elevated seat, so coming to Purnadevanandji a strict NO.

Regards,
Rajesh

- Here is a link to the initial letter on this topic - Quiz: how many Wts

== Section: Prabhat Samgiita ==

सद्गुरु शिष्य से पूछ रहे हैं, हे, शिष्य

प्रभात संगीत 2182: केनो बोसे आछो ,काज कि सेरेछो....

भावार्थ
हे साधक ! तुम आलस में  अपना समय नष्ट क्यों कर रहे हो? तुम ने कौन सा काम पूरा कर लिया है? क्या तुम मुझे अपने किये गये कार्यों का हिसाब  दोगे? उन कामों के करने से  तुमने क्या पाया और क्या खोया? इन सबका  “लेखा  जोखा ”  मुझे दिखाओ? तुमने कितनी साधना की और कितने संस्कारों को समाप्त  किया और कितने भोगने के लिए  रह गये हैं, बताओ? मुझे बिलकुल सही सही  लेखा बताओ।

हे साधक !  तुम्हारे जीवन का सबेरा  चला गया है और शाम हो चली  है। तुम बहुत लंबे समय  से इस धरती पर रह हो और अनेक अवसर पा चुके हो। अनगिनत सांसें  पा चुके हो और तुम्हें हर साॅंस में भागवद् धर्म का अभ्यास करने का अवसर दिया गया । अब, गहरी  काली रात आने वाली है। इस घड़ी में तुम हिसाब दो कि अपने जीवन के शुरू होने  से आज तक तुमने अपना समय किस किस प्रकार खर्च  किया है ?

हे साधक ! जीवन की शरुआत  में तुमने अपना समय बच्चों के खेल में नाश  किया।  इसके बाद का समय पढ़ने लिखने  में नष्ट किया।  फिर रोजी रोटी के चक्कर में उलझे रहे।  इस प्रकार तुम्हारा पूरा जीवन बेकार के कामों में  ही चला गया। अब, इस बुढ़ापे में तारे गिन गिन कर अपना समय नष्ट कर रहे हो? अब तुम ही बताओ तुम्हारा मन क्या करना चाहता है ? अभी तक तो तुमने अपना पूरा जीवन व्यर्थ ही नष्ट किया है।

मनुष्य का  जीवन  बहुत कीमती  है, इसलिये पशुओं की तरह केवल खाने पीने और सोने में जीवन नष्ट कर देना बिलकुल भी उचित नहीं है। इसलिये, ए मेरे शिष्य ! अब जो कुछ थोड़ा सा भी समय बचा है उसे सच्चे कार्यों  में लगाकर सदुपयोग करो। (1)

Reference
1. Trans: Dr. T.R.S.

== Section 5: Links ==

Recent postings

• Harm done by Shraddhananda Avt

• Food for A-grade sadhakas

• Why so many felonies

• Donkey birthday of Guniindrananda

Other topics of interest

• Never salute humans?

• Embezzlement of funds: AMPS

More important letters

• Rudrananda with his main henchmen

• Pranavatmakananda spread false things in book

• Why abortion is sinful in AM

• Coward avadhuta don't prefix or capitalize

• Trick to get top post

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This email contains five sections:
1. Posting: Which group is best?

2. PS #2253: Era of dharma has come

3: IT: About land inheritance

4. Comment:

5. Links

Mahaprayan of Sudhanshu ji

Baba

Mahaprayan of Sudhanshu ji

Namaskar,

It is with much sadness that we share the news of the mahaprayan of Sudanshu ji of Ranchi who underwent his mahaprayan at around 11p on 10th March 2018. Sudhanshu ji was a very senior margii who was always active in AMPS activities and was blessed with many opportunities to go close to Sadguru Baba.

Here are some of the many highlights of Sudhanshu ji's life:

• In the 1970s he was teaching in an Ananda Marga school in Ranchi and later on became a high school principal for a government school.
• Sundhanshu ji's laokik mother was a family acarya and a great bhakta who always yearned to see Baba.
• When Baba used to visit Ranchi then Sundhanshu served as assistant to PA Dada and helped take care of Baba.
  
• Sudhanshu ji was blessed to take part in many demonstrations done by Baba.
  
• All in all, Sundhanshu ji was involved in many great works and was always at the forefront at AMPS gatherings. He was always the one who held the mic and made announcements, keeping the programs well arranged and orderly.
  
• Sudhanshu ji was originally from Deoghar, and more recently was living in Ranchi.
  

With his mahaprayan, Sudhanshu ji will be greatly missed by so many. May we all take solace in the fact that our dear elder brother was a bhakta of Sadguru Baba. Certainly he will attain mukti or moksa, accordingly. Baba will lovingly bestow His infinite grace.

at His lotus feet,
Amar Pandit


~ In-depth study ~

We have seen that when somebody dies then in offering their condolences people say now Mr So-and-so is sitting on Baba's lap. On other occasions when telling a Baba story people also say, "Such and such person sat on Baba's lap." But these days the trend is that "sitting on Baba's lap" is used more in connection with death. And that causes some confusion in reader's mind. To unknot the situation please read below.

Dogma: if "on Baba's lap" only used for death

Here are quoted lines from recently posted emails on various forums, wherein the writer uses the phrase - "in Baba's lap" - with the occasion of death:

- "May Parama Purusa Baba accept her in HIS divine lap"

- "May his soul rest in the lap of our beloved BABA"

- "Now she is taking rest in Baba's Lap."

- "May Baba accept him in HIS divine lap....."

- "May he rest in HIS loving lap of eternity."

- "We are sure that Baba has taken him in His loving lap."

- "May his soul rest in Baba's lap forever."

- "Let her rest peacefully in Baba's Lap - which she always desired."

- "now he is in beloved Baba's lap"

- "May his soul get peaceful place in His lap"

- "He is now in Bábá's loving lap"

- "May Baba bless him with a seat in His lap."

- "May BABA accept him in HIS divine lap!"

- "May Baba take him in his eternal loving lap."

- "May his soul rest in peace taking shelter in Baba's lap."

- "Please keep him on Your lap forever."

- "We all collectively pray to Baba to take him on Baba's divine lap forever.”

All of the above lines are commonly written in eulogizing the deceased. These days mostly it is used in a eulogy and rarely used to recount one's intimate spiritual experiences - unfortunately. By this way, the phrase "in Baba's lap" is being misused and step by step the real meaning is being forgotten as now people more commonly use the phrase to eulogize those who have died, and much less so to express their inner feelings of bhakti. Unfortunately, the meaning and inner spirit of the phrase is getting lost.


Baba story: "sitting on Baba's lap"

Some time ago after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba. He said, "After being lovingly scolded by Baba for my wrongdoings, then He called me close and placed me on His lap - I remained there for some time soaking up His love - and He blessed me."

We all enjoyed hearing about his personal account with Baba during dharma samiiksa. When he finished telling his factual and historical event, there was a call for questions. Various people posed their queries. Towards the end, one new margii raised his hand and asked, "How did Baba bring you back to life?"

Everyone stared at the new margii in amazement. There was a look of astonishment all around - people were really shocked to hear him say this. The new sadhaka sensed that something was wrong He said very matter-of-factly, "I thought that sitting on Baba's Lap means that he (the margii) died - that is why I asked that question."

This was quite eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba's lap is the equivalent of death. Because it seems that nowadays people only use the phrase "Baba's lap" when a person has died, such as "Let him rest peacefully in Baba's lap", as if in order to sit on Baba’s lap one has to die. But that is false. Sincere sadhakas regularly sit on Baba’s lap in their meditation. It is His grace. It is just like a child need not die in order to sit on his father’s lap.

The idea is that this phrase - Baba's lap - has been linked with death due to extreme overuse. So for some time if sadhakas use this phrase exclusively for spiritual purposes, that will be best. The phrase, "sitting on Baba's lap", should not meet a similar fate. It should not lose its pure spiritual quality and just refer to one's death. That will be very negative.


Baba would bless bhaktas and place them on His lap

There are tens of thousands of recorded stories by sadhakas where they use the phrase, "on Baba's lap", when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply mystical value of this expression, and not just think that Baba's lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba's lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and sadhana wherein they sat in His lap. And still today this deeply intimate experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba's lap including in sadhana. That is the main idea that should be preserved. Sadhana is a spiritual practice and one can sit on Baba's lap in sadhana. We should make it cent-per-cent clear to one and all that the phrase, "sitting on Baba's lap", does not mean death.

"Mahaprayan" means death of mortals - confirm for yourself
from the Samsad Bengali-English Dictionary

Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in our Bengal to describe the death of any human being, even ordinary people. In that way, the obituary columns of the newspapers of Bengal regularly cite the mahaprayan (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word 'mahaprayan' (death) is one extraordinarily term of bhakti to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no bhaktas ever use the word 'mahaprayan' in reference to Lord Shiva or Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death).

Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

Here it should be known that the convention of an annual death day ceremony (i.e. shraddhainjali or mahaprayan) is a foundation of the Islamic tradition. Muslims are well known for this, and their approach of an annual death day ceremony was adopted by the leader of a particular group in AMPS. So no one should think that mahaprayan is some type of sacred event. It is done on the death day anniversary of Muslims.

And for those who need still more technical proof then all this can be clarified quite readily by referencing the dictionary. Specifically in the Samsad Bengali-English dictionary 3rd edition on page 848. Checking there it will be confirmed that the word 'mahaprayan' means death. Which is why it is used to refer to the passing away of even common citizens. And that is the case in this letter also. The term mahaprayan means death and this is the ideal term for this purpose.

Mahaprayan is only for humans not for Sadguru

Here it should be qualified that there is both real mahaprayan and fake mahaprayan. Real mahaprayan marks the death of any ordinary human being, just like the aforesaid news. This is the proper use of the term: To note a person's departure from this earth. That is the meaning of the mahaprayan term and that is the standard way the term is used in Indian languages.

Then there is the fake, or so-called, or dogmatic mahaprayan. That is when certain vested interests try to apply the mahaprayan term to Parama Purusa. This is grossly inappropriate because when Parama Purusa Sadguru Baba is that Divine Entity who is beginningless and endless and resides always in our heart, then it is entirely wrong to proclaim that He is gone.

That is why rational margiis are protesting; because the Oct 21st program is so-called mahaprayan. So-called means that something is fake. Parama Purusa is eternal, thus for some vested interests to declare "mahaprayan of Parama Purusa" is nothing but so-called mahaprayan.

Mahaprayan only really happens in the case of human beings, not Parama Purusa. Those doing mahaprayan for Sadguru are hypocrites. On the one side in meditation they ask His grace thinking that He is ever-present, and on the other side they think that Baba has passed way. That is their hypocrisy.

== Section 2: Links ==

Dictionary Meaning of Mahaprayan Term

• Mahaprayan Term in Samsad Dictionary

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Mechanical kiirtana + 2 more

Baba

Mechanical kiirtana

Note: Without patience this point will be unclear.

Namaskar,

At a recent satsaunga gathering, when kiirtan finished I came across my old friend Devi. I asked her, “Could you serve & please PP in your kiirtana?” She said, “No, it was very difficult and tiring for me today.” I asked what happened.
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New trick ruined Devi’s kiirtana

Devi replied, “All my energy was spent holding the hands fixed at one place. I followed those new suggestions that were announced before kiirtan to keep the hands in namaskar mudra at the anahata cakra. And I did not want to bring down as it would have been terrible. So the entire time in kiirtan I suffered in pain and still I feel sore.”

I said that, “You have been doing kiirtana for years and years. Does this problem happen every time?” She replied, “No, never. This is the first time. It was announced to do like this. And I purchased one book today and there I read the same thing.”

I asked, “Whose book?” And she told, “It was some Dada’s book. And what was written in that book ruined my kiirtan.” She was so sad about it.

Then I told her, “Now you got the lesson. Do not read Dada’s books read only Baba’s books.”

One jinani wrote in his book, “Start with the namaskara gesture... If the arms become tired, again do the namaskara gesture, and keep the hands in the namaskara position at the anahata cakra. (If out of feeling one is prompted to clap the hands, one may do so) Finish kiirtana also by doing namaskara.” (Taraka, 2003 Edn, p. 206-07)


Everyone has their own limitations

In lalita marmika, i.e. when dancing kiirtan, Baba's guideline is that the hands should be above the shoulders. That is the ideal way. However, Baba did not say what to do when one is tired and cannot keep the hands at that height. It is obvious that when one can no longer do the standard, ideal process of dancing kiirtan, then the aspirant should do what they can. Everyone has their own limitations. So there is no need to forcibly guide others about what they should do when they can no longer maintain the ideal method. It depends on the individual. They should try their best to be as close to the perfect posture as possible - but that will vary from person to person. There is no need for someone to issue an edict or back-up protocol. People will do what they can do.
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Jinani is poking his nose

It is just like how the standard procedure for sadhana is to sit in padmasana. If one starts sadhana in padmasana and after sometime it becomes painful, then one may do whatever is necessary to ease the pain. Caryacarya does not prescribe what should be done when a person can no longer maintain the ideal posture. It is not written as it varies from individual to individual.

Tragically, now a similar thing has happened with regards to kiirtan. Baba has told that the ideal position of the hands is above 90 degrees. But one jinani is poking his nose. This jinani has ordered that if the hands get tired then one should hold them at the ajina cakra or anahata cakra and keep them there, and not allow them to come down. But making such an edict creates another karmakand - i.e. the same type of dogmatic ritual that Baba mocks Hindus for doing.

Sadguru Baba notes how certain religions do various postures in their rituals and then those ritualistic postures become the dominant aspect and those religious seekers forget about the main thing - i.e. worshiping the Supreme Entity. And in this instance, when the sadhaka is doing kiirtan and some jinani is ordering them to keep their hands fixed at the anahata or ajina cakras, then they spend their whole energy keeping the hands fixed in place - worried that if they don’t then some terrible thing is going to happen.
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T. added ‘Karmakanda’ to kiirtana process

So Baba has given one simple rule that the hands should be above 90 degrees. And that everyone tries to do. But then Mr. Jinani added seven more rules:
(a) arms should be held high with the palms open
(b) elbows should not go below the shoulders
(c) start with the namaskara gesture
(d) if the arms become tired, again do the namaskara gesture
(e) keep the hands in the namaskara position at the anahata cakra
(f) if out of feeling one is prompted to clap the hands, one may do so
(g) finish kiirtana also by doing namaskara

Baba has given one guideline which is very simple but this jinani made kiirtan parallel to Hindu Karmakand - i.e. dogmatic ritual like Semitic religious dogma which Baba mocked in His teachings. So in any situation when so-called jinanis poke their nose then it becomes sour and ruins the things. It is akin to a rat jumping into a huge pot of curry that was prepared for a grand feast; then the whole thing is ruined. Here a similar thing happened with Mr. Jinani’s set of rituals for kiirtana.
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Conclusion

The purpose of kiirtan is to concentrate the mind on Parama Purusa. If anything comes on the way and disturbs your mental flow then that defeats the purpose. So bhaktas are always very alert not to get bogged down by extraneous do’s and don’ts and external rituals. They keep their mind fully focused on their object of ideation, Parama Purusa Baba. The aim of kiirtan is to concentrate the mind on Ista. If anything distracts you from this endeavour, that defeats the whole purpose of doing kiirtana. So, as far as possible one should keep the hands above 90 degrees when doing kiirtana; thereafter one may keep their hands wherever they like, but the mind should always be fixed on Ista.

In Him,
Paara’gati

Heavy wooden log and sadhana

One day I saw Ratan came to attend akhanda kiirtan at the district headquarters. He made quite a long multi-hour journey. When he reached the jagrti I was surprised to see he was holding a heavy wooden log. Out of curiosity I asked him what he was doing with this. He told me that this log helps him in sadhana. I was wonderstruck how a log could help him in sadhana. I asked him from where he was bringing this. He told he carried it from his village - and that he traveled 5 miles on foot and then took a 2hr bus ride. And he carried this heavy wooden piece all along. With more discussion, I found out that one acarya told Ratan to do this and he took it very, very seriously. Since then wherever Ratan goes he carries a wooden log with him even to Ananda Nagar. After seeing the situation I understood that this is the way dogma starts.
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Baba has given the procedure how to properly sit in padmasana and one acarya made a rule for Ratan to take help from firewood by putting it underneath his knee to relieve pain. Now a lot of Ratan’s energy is invested in carrying this firewood with him wherever he goes. What penance. Similarly, Taraka’s fictitious rule about kiirtan enlisted above harms innocent sadhakas. Their mind is more worried about keeping their hands on anahata cakra than thinking about Parama Purusa Baba. I wish I were wrong.


~ In-depth study ~

Baba’s teachings

The truth is proven again and again: Never read Dada’s books otherwise you will fall in one ditch. If you are fortunate then you will come out only to fall in another ditch - from which you may never escape. That is exactly what has happened here.

Baba has given a simple guideline for doing ideal kiirtan and now one jinani has infused his own set of guidelines to keep the hands at the anahata cakra or ajina cakra. Yet, Sadguru Baba never told to do that. Just He has graciously instructed us that in kiirtan the hands should be at the height of the shoulder or higher. And if a person gets tired or cannot do this then it is up to them to decide what is suitable. One should forget about this edict given by this jinani that one must touch the anahata or ajina cakra. That is a trap given by a misguided intellectual - avoid it at all cost.

Ananda Marga philosophy states, “Religions always prescribe various ritualistic observances like lighting lamps in a particular way, holding candles in a specified manner, sitting one way or standing another way, counting beads a certain number of times, etc. Only approved people are supposed to worship particular deities, fixed sacerdotal fees are to be charged...altars are to be built in a particular way, and so on. While following such rituals, the mind is engrossed in religious rites and material objects, so how can it move in an ideational flow to a devotional goal? Those who follow a particular religion are supposed to kneel down and stand up a specific number of times, so naturally they are always counting their movements, consequently their minds cannot be withdrawn from physical movements and external activities.” (1)

Ananda Marga philosophy states, “In psycho-spiritual approach, this angle must be more than 90 degrees. This shows that your hands are now at the mercy of Parama Puruśa. Your hands are in this position [up], not by your psychic power, but because of the mercy of Parama Puruśa your hands are in this position. So, in Lalita Mármika, hand must be more than 90 degrees.” (2)

References
1. Prout in a Nutshell - 21, How to Unite Human Society
2. Ananda Vacanamrtam - 14, Kiirtana and Dance / The Psychic Order

*        *        *

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

*        *        *

== Section 2: Important Teaching ==

Utility of world government

Prout philosophy states, "With advances in technology, the mastery of human beings over space and time will continue slowly to increase, so the necessity of a world government, also, will be profoundly felt. Gradually the people in one region of the world will have to interact more with the people in various other regions, and in the course of this interaction they will have to try to understand one another better." (1)

Here Baba is teaching how in a gradual and natural course the world government will be established on this earth. And in a mundane way things are already moving in this direction. For example, there are millions of international and global organisations. Similarly, hundreds of thousands of corporations have a global administration. And in many families, their relations are working and living in multiple continents. And that is growing every moment. On a daily basis, tens of millions of people are crossing borders and traveling across the planet for various reasons. By this way individuals, corporations, and NGO’s are already global. And the political level will take place very soon. Not only that there is hardly any country that is not connected with another country. So there is a need. The European Union is an example of uniting various countries together. This is a step in its own way on this issue. And we have already a dysfunctional United Nations organisation and the formation of the world government will be the next step.

Reference
1. Problems of the Day, point #20

== Section 3: Links ==

Dadhicii Divas - March 5

• Upcoming commemoration

• Ideological fight in life

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Reply to: anandamargauniversal1@yogasamsthanam.net

This email contains three sections:
1. Posting: Mechanical kiirtana
2. IT: Utility of world government
3. Links

Diorama & bhakti

Baba

Diorama & bhakti

Namaskar,

In His each and every expression and action Baba is goading and guiding our minds towards a more subtle and deeper understanding - in all the spheres of life: physical, psychic, & spiritual etc. This every sadhaka in Ananda Marga knows. Thus when Baba has personally supervised and guided the best artists of Bengal to create specially hand-crafted, detailed dioramas depicting the lives of Lord Krsna and Lord Shiva, then we know that those dioramas must hold great significance and value.

At the same time, it is very intriguing why Baba has created specially designed dioramas which intricately show Lord Krsna tenderly communicating with the young maidens of Vrindaban in such an intimate fashion. And that is what is discussed in this letter.
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AMPS: males & females separate

In our Ananda Marga, Baba is very strict about male-female relations. Everything in our Marga is separated according to gender. First, and perhaps foremost, there is a distinct department in Ananda Marga Pracaraka Samgha exclusively for women - i.e. WWD (Women's Welfare Department). That stands as one monumental way in which everything on the organisational plane is done separately between males and females.

Then in our Ananda Marga education system, all of the instruction imparted after the primary level is done in single-sex classrooms and homogenous learning institutions. In Ananda Marga schools, males have other males as their peers and are taught by male teachers etc. And females have other females as their peers and are taught by female teachers etc. Plus sadhana instruction in Ananda Marga is only given from male to male and from female to female. Dadas handle the initiations of all the brothers; and Didis teach meditation to all the sisters. Everyone is well aware that Baba has very carefully instituted this system.

In addition, at our social functions, males and females are not encouraged to intermingle; rather Baba warns us against such practices. (Ref: CC-1) And, at dharmacakra male and females sadhakas sit in different rows and do their dances separately. Even in the sphere of Guru-disciple relation, things were carried out differently according to gender. For example, no individual margii sister or Didi would receive PC (personal contact) by themselves. Rather it was always done as a small group - with other sisters present. They did not go into Baba's room alone for PC. Whereas with brothers that was the standard protocol.

So, our entire way of life in Ananda Marga is divided according to gender - along male-female lines. Each has their special and distinct role. Top of all, Baba was extremely strict if that boundary was crossed. More explicitly, in the unfortunate event that anyone ever engaged in illicit relations with members of the opposite sex then Baba always dealt very, very seriously with such cases.

So from start to finish, in our Ananda Marga males and females each have their own separate and distinct role. The demarcations between the sexes is very clear-cut.
Keeping all of the above in mind, it is very intriguing to think why Baba has created specially designed dioramas which intricately show Krsna tenderly communicating with the young maidens of Vrindaban in such an intimate fashion. That is a point of intrigue. Here is another aspect of the puzzle to consider.
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Traditional Indian society

In general, in Indian culture, there is a long history and established tradition of very dignified and separate relations between males and females. For hundreds and thousands of years, male-female relations have been kept quite separate. The open and free mixing of males and females is not condoned in traditional Indian society. And if that boundary is transgressed, then those guilty parties are shunned by the society - until the matter has been fully rectified.

So male-female relations in traditional Indian village life are very well delineated. Indeed, even after marrying, all the males of the household sleep in one separate structure together. And all the females of the house stay in an entirely different area. So from this view it is clear that the Indian subcontinent follows a tantric oriented life - where males and females honourably live their lives in a separate fashion. All these codes and guidelines were originally given by Lord Shiva and Lord Krsna. And in that way the Indian sub-continent grew up according to the tantric code.

Traditional Indian life is not exemplified in other places around the globe such as in certain regions like GT sector etc where males and females are openly seen kissing and touching one another on the streets and gallivanting around town together. In traditional Indian village life, none of this is acceptable.

All this raises the very interesting question: Why is it that the Divine Personality whom religious followers reverently worship and adore as the Supreme God - i.e. as Lord Krsna - extremely close with and compassionately attending to the personal needs of the maidens of Vrindaban. And why are Baba's own dioramas moving along this similar theme. This is a very curious phenomenon. Especially when in the Indian society and in our Ananda Marga such strict mandates about the sanctity of male-female relations have been established - i.e. staunch separation of the sexes.
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Diorama #1: Krsna & females

For a more detailed view of this entire situation and discussion, here is a brief description of one of Baba's beautifully designed dioramas about Lord Krsna's days in Vrindaban. In one particular diorama, the young Krsna with his long flowing hair is shown sitting under a tree in the forest with one leg delicately crossed over the other knee. The flowers of the forest are in full bloom and Krsna is elegantly dressed in colourful gowns. He is also wearing a flower garland around his neck; in His hand He is preparing to play His divine flute. And His gaze is very intent and focused. In the background there is a picturesque flowing river and overhead the brilliant sun is shining brightly. In that romantic scene, Krsna is surrounded by no less than 10 young, attractive maidens of Vrindaban - all dressed in beautiful saris. They are completely enamoured with the handsome Krsna. Some of the young maidens are standing very close by looking at Him directly, while others have their eyes closed and just seem to be treasuring the moment. Two of the maidens are sitting in line with Krsna, both playing musical instruments. And by looking at the whole scene, one thing seems sure: They all look like they are captivated and enamoured by Krsna's beauty and charm.

Diorama #2: intimacy with young maiden

Then there is another diorama that shows an even more intimate scene. In this next diorama, there are huge, majestic mountains in the background and in the foreground the forest is full of flower blossoms. The spring season is alive: Two deer are moving along the forested riverbank; beautiful swans are swimming about; lotii flowers are in full boom. And  in the front-center, at the confluence of two deeply blue rivers, Krsna and one young maiden, are standing upon one grand floating lotus flower.

The special maiden along with Krsna is none other than Radha. And the enchanting Krsna is standing in a beautiful pose - with some toes pointed toward the ground - and He is playing His divine flute. Beside Him, the young maiden Radha is intimately holding on to Krsna. Her tender cheek is up against his broad shoulder, and her arms are around his waist and torso. And her half-closed eyes are looking up towards Krsna. Krsna is adorned with flower garlands and seems to be 'lost in reverie' as He is casting a faraway gaze. Altogether the scene is brimming with love.

The above representations are a few of Baba's many magnificently designed dioramas about the early days of Lord Krsna in Vrindaban. And as is quite apparent, Baba is openly showing the beautiful Krsna accompanied by the close companionship of the young maidens of Vrindaban.
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Baba showcased dioramas in His museum

Here again it should be emphasized that the above described dioramas are not something which were brought to Baba as a gift. Rather with His own precious time, Baba imparted explicit and detailed instructions to the most talented artisans available to specially craft these dioramas. And throughout the 1980's, over the course of many months, these remarkable dioramas were made per Baba’s exact guideline and approval. Each one is beautifully set in a wooden case and enclosed with glass. And all are displayed in Baba's specially allotted museum room. Baba has given great importance to this project. These dioramas are meant to be treasured.

Evaluating the entire subject, it becomes more and more interesting why Baba has given such tremendous value to these hand-crafted dioramas when many of the dioramas strikingly present the young Krsna intimately engaged in the company of the fair maidens. Because we all know that in Ananda Marga ideological teachings, Baba emphasizes that there must not be the free mixing between males and females.


Method of teaching new subject

Here we have to continue one key element: The field of spirituality is very high and quite mystical and esoteric for the common people. Everyone is certainly aware that sadhana and spiritual life are extremely important - this is well-accepted. But the height of spirituality and magnitude of sadhana is not commonly known. In that case, how can it be conveyed?

Let's take a practical example. Suppose you wanted to tell an ordinary citizen from the west about the sweetness of a particular item such as ghur (molasses). In that case one cannot use rasagolla as a comparison or model. Because people in the west do not know about rasagolla. So the term rasagolla will not give them any hint or insight that ghur is also wonderfully sweet. Because both those items - ghur and rasagolla - are unknown to them. Whereas if one says to those western citizens that ghur is like chocolate, then everyone in the west will easily understand that ghur is something very delicious and tasty. Because all are aware about the special sweetness and wonderful taste of chocolate.

Here the key point is that when teaching any person about a new subject, then one must always proceed from what that person already knows and then proceed to that point which they are not aware about. That will make the matter clear; the topic at hand will be better understood.
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Diorama: unveiling the deep secrets of bhakti

The inner depths and hidden meaning of sadhana and spirituality are not commonly known. The greatness and special longing of sadhana and dhyana are mostly an unknown phenomenon. Thus to unveil this and bring the realm of bhakti into the public domain and to present the intimate wonders of sadhana to a greater number of people, Baba had to associate spiritual life with something crude that was commonly known to all.

In every land, human beings understand the crude attraction between males and females. This comes within everyone's realm of understanding. People commonly think that the male-female crude attraction or sexual attraction is one of the strongest forces. They see it manifest each and every day of their lives. It is a common sight in the regular society.

In that case, in order to unveil and display the inner secret meaning of spiritual life, in order to explain the tremendous magnetic attraction between bhakta and Bhagavan, Baba has used the well-known subject of crude male-female relations. Because everyone understands that the sensual attraction towards the opposite sex, or even the same sex, is something very strong.

This analogy or this comparison creates a link that enables people to begin to understand that deep sadhana is something far, far greater. By this reference, it can begin to be understood or contemplated that when a bhakta has strong love for their Ista then that type of strong magnetic very sentient and spiritual attraction comes in meditation.

But this type of very sentient and spiritual attraction & realisation is not an ordinary point; many cannot grasp this idea. It is a very high expression that is only known to a few blessed sadhakas. It is something very great to aspire towards - something which is not even experienced by most margiis etc. So without any type of explanation the large majority of the population could never imagine the inner joy and deep sentient and spiritual attraction & realisation of sadhana. But by this type of crude tamasik comparison with human crude sexuality, then that opens the gateway for them to get a shadow, glimpse of understanding about the wonders of mysticism.

Without that type of crude comparison the inner secrets of very sentient and spiritual attraction and realisation in sadhana would remain something out of reach, far away, and unknown.
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Conclusion

Considering the whole matter, by thinking deeply on the topic then we can understand that in those dioramas the depiction of Lord Krsna with the young maidens of Vrindaban is something symbolic. Baba is not espousing the glories of the free-mixing of the sexes, but rather He is so carefully unveiling the inner secrets of spiritual life and dhyana.

Generally, people turn to God for material boons - not for the attainment of spiritual bliss. If they want bliss, then they seek out sensual pleasures like wine etc. This is the common perspective. Here Baba is guiding us indirectly that one should seek bliss in their spiritual life and relationship with the Divine.

Namaskar,
In Him
Guruseva’

~ In-depth study ~

How artists try to inspire the people

   Ananda Marga philosophy says, "The true characteristic of love is supra- physical – beyond the bondage of any limitation. When artists become absorbed in the essence of love and try to convey it to the people through their language, rhetoric and subtle suggestions, the sweetness of their artistic genius reaches the apex of expression. But then this creation of the artist cannot be regarded as popular literature or art, because the subtle sense which is capable of comprehending that transcendental feeling is, in fact, undeveloped in most people. We do find at places in the literature of Rabindranath Tagore some semblances of this pure, supra-physical love, but whenever Rabindranath tried to give expression to it, he became unintelligible to the masses. The transcendental thoughts and ideas of the sweet, graceful shlokas [couplets] of the Upanishads are also incomprehensible to the common people."
   "This sublime love has established itself for all eternity beyond the limits of time, space and person. Infinite love is the ultimate ecstatic expression of finite love. This sense that artists try to awaken in the popular mind, when they devote themselves to the task of establishing the link between the finite and the infinite, between the mundane and the transcendental – this awareness, though not purely transcendental, is of the greatest importance in the realm of art. Because it gradually leads that sweetness of the human mind which is apprehensible to ordinary intelligence to a dreamland that is beyond the senses. Rabindranath’s poem “Úrvashii” is a composition of this type. There is no dearth of physicality in the poem, nor is it difficult to understand, and yet its crude material expression gradually expands into a subtlety beyond understanding." (1)

Baba's special teaching about Krsna and Radha

This following teaching by Baba sheds more light on this entire subject.

Ananda Marga ideology guides us, "The Cosmological Nave is called Krs'n'a, because He attracts everything. Krs'n'a means "the supreme charmer", "the supreme attracter", who attracts everybody towards Him with the help of His -- what? His supreme flute. That supreme flute is Krs'n'a. He creates universal acoustic waves, and those waves bring people towards Him; that is why He is called Krs'n'a. And microcosms come in contact with Krs'n'a with the help of that particular expression of sentient vidya' shakti which is known as Ra'dhika' shakti. And when with the help of Ra'dhika' shakti the microcosm comes in contact with the nave Krs'n'a Purus'ottama, then we say it is the union of Krs'n'a and Ra'dha'. Krs'n'a is not a male being of Vrindavan, and Ra'dha' is not a lady. You should understand it properly...it is the divine force, and it is the devotional principle, it is devotion." (2)

Summary

In these dioramas which Baba has specially designed, He is most beautifully teaching one and all about the deep and inner secrets of bhakti and dhyana. That solves the mystery and removes any ambiguity about why Baba has depicted Krsna that way in His dioramas. The reason is that was the best way to begin to teach people about the great intimacy, love, and attraction that can be had in sadhana and bhakti.

Here is Baba's gracious assurance that in our own personal sadhana we will all experience the great heights of true spiritual attraction and bhakti.

Ananda Marga ideology guides us, "You will certainly achieve that supreme stance and enjoy divine blessedness. You are sure to enjoy it, my sons and my daughters." (3)

Mundane attraction versus divine love

Here below Baba makes a clear-cut differentiation between mundane allurement (ka'ma) and true spiritual love (prema).

Baba says, "If one's attachment is channelised towards any supra-psychic or spiritual object it may be called 'prema' or love'. But love in the physical and psychic spheres is called `ka'ma' and not 'prema'... Ka'ma means the endeavour to obtain certain things in the physical and psychic levels. So bhakti and prema are only applicable in the case of Iishvara. This ever-flowing mental thought-wave channelised towards Iishvara is the highest human achievement." (4)

Ananda Marga sadhana is about the cultivation of bhakti. And by His grace we will all reach this pinnacled point.

Baba says, "Prema is the attraction for Parama Purus'a overcoming the attraction for all other finite objects. Those who are endowed with such divine love are bound to receive the grace of Parama Purus'a -- they need not worry about it. If they practise the spiritual cult regularly...Those who arouse devotion through action and knowledge are certain to attain the grace of Parama Purus'a." (5)

Ananda Marga ideology states, “कोई भी मनुष्य ऐसा नहीं है जिनमें साधना करने की शक्ति नहीं है, आराधना करने की शक्ति नहीं है | यह जो ह्लादिनी शक्ति, concentric force, इसी की बदौलत मनुष्य आराधना करते हैं—इसलिए इस शक्ति का और एक नाम है राधिका शक्ति अथवा राधा | ये जो परमपुरुष, ये जो ब्रह्मचक्र के बीच में हैं, जिनके लिए आराधना; वे ही हैं सब कुछ | साधना के द्वारा मनुष्य जब परमपुरुष के पास पहुँच जाएँगे, तो राधा शक्ति कृष्ण के पास पहुँच गई | {इसी पर} इसी को कहते हैं—राधा कृष्ण का मिलन | राधा कोई {औ} औरत नहीं है, और कृष्ण कोई दुनियावी मर्द नहीं है | यही है राधा तत्त्व | यही है कृष्ण तत्त्व |” [6]

Ananda Marga ideology guides us, “आराधना मनुष्य जिस शक्ति से करते हैं, इसका नाम है क्या ? ह्लादिनीशक्ति | संवित्शक्ति से होश आ गया कि—”क्या मैंने किया है |” और ह्लादिनीशक्ति से साधना हो रही है | इसको ह्लादिनीशक्ति कहते हैं, या राधिकाशक्ति कहते हैं | और, जो आराधना करते हैं, उनको “राधा” कहते हैं; और बीच में कृष्ण | राधा कोई नारी नहीं है | आराधना जो करते हैं, वे राधा | आराधयति या सा राधा | यही है कृष्ण तत्त्व |” [7]

Divine union and transcending the material world

Radha and Krishna represent the longing for divine union between the soul and God. We all have that longing within us - the soul for the divine. The complications of their relationship represent the challenges that the soul has in reaching that divine union while incarnated as a human here on earth. That longing and frustration and complication which comes from having to live in a restricted world of rules or customs while seeking the freedom of the divine. Radha and Krishna’s secret love represents the need to transcend material existence in order to achieve the divine union. We run into problems when we try to inject our moral judgments or materialistic views into these archetypes. This is about transcendence and not about existing within the limitations of material existence.

These are just symbols and are not meant as value judgment on the morality of married life. Get out of your limited and materialistic viewpoints..The bliss of the divine union supercedes all convention - it breaks down all socially imposed barriers - it silences all moral judgments. It simply is - and will always be. (Courtesy of "She" - Radha Krishna: A Divine Love )


References
1. A Few Problems Solved - 1, The Practice of Art and Literature
2. Ananda Vacanamrtam - 23, p.21
3. Ananda Vacanamrtam - 23, p.76
4. Ananda Vacanamrtam - 7, The True Nature of Bhakti
5. Subhasita Samgraha - 18, Cult, Inference and Propensity
6. DMC 20 March 1966 Muzafarpur
7. DMC 28 July 1963 Kota

*        *        *

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 ==

O’ bhakta, exquisitely decorate the Ever-New Entity, Parama Purusa

PS Intro: In this song Parama Purusa is addressing the bhakta and giving him all sorts of guidelines to gain success on the path of spiritual attainment. 

“Cir nútane yatane mánas ratane, paráńa bhariyá sájáye dáo…” (Prabhat Samgiita #0577)

Purport:

O’ bhakta, exquisitely decorate the Ever-New Divine Entity, the inner jewel of your mind, up to your heart’s content. By your kiirtan, japa, sadhana, and dhyana, prepare a place for the Supreme One in Your Guru cakra and serve Him. Forget about the sludge of the past; do not think about those bitter days of old. Welcome the new effulgence, and warmly embrace this bright new era of neo-humanism.

O’ sadhaka, those old worn-out dogmas are like torn rags. Shake off those illogical ideas and cast them away from your mind. Give up all those isms and irrational beliefs. The call of the Ever-New is a message of radiant beauty. Dye your mind with the sweet call of the Supreme, and then colour the whole world. Spread that eternal message to all the four corners. Let everyone bask in the song and bliss of the Divine.

O’ spiritual aspirant, do not try to bring back the dogmas of those lost days of old. Do not dream to be intoxicated by that old wine. Do not waste your time thinking about those good and bad recollections of the past. The vibrant sun rays is like a new tonic. Arouse and awaken one and all with this brilliant new vision of neo-humanism.

O’ spiritual soldier, the journey, which began in the past, marches forward and will never stop. It goes on and on. In the blissful new joy of the rhythmic waves of t'al, fill your heart with the melody of the Ever-New by singing the glory of Parama Puruśa - that Eternal Entity...

== Section 3: Important Teaching ==

How to become family acarya nowadays

Ananda Marga Caryacara says, "Only those persons who are sincere, spirited and endowed with sharp intellect; and who understand and can make others understand the philosophy will be considered eligible to become acaryas." (1)

Note: Sadguru Baba’s above golden guideline is an essential component of developing a strong cadre of acaryas. Eligibility for becoming an acarya is to be based on one’s psychic and psycho-spiritual development, as well as one’s commitment to understanding and propagating Ananda Marga ideology.

Sadly, this high standard is not being upheld these days. One such avenue needing attention is the pathway for becoming a family acarya. In today’s organisational climate of extreme groupism, family acaryaships are not granted on the basis of one’s sadhana and ideological understanding. Instead, people become family acaryas only if they will blindly and obediently follow the group agenda of their bosses, and / or if they are big financial donors to Centre etc. And being a “yes-man” is the main qualification. That means if one is willing to unquestioningly compromise on points of ideology for the sake of of a particular narrow group, then one will be considered a prime candidate to be a family acarya. Unfortunately, this is the chief qualification for becoming a family acarya nowadays.

To truly advance and propagate Ananda Marga ideology, our entire acarya cadre, both family and Wt acaryas, will have to be formed and based on Guru’s guideline: ”Only those persons who are sincere, spirited and endowed with sharp intellect; and who understand and can make others understand the philosophy will be considered eligible to become acaryas." (1)

Reference
1. Caryacarya - 1, Táttvika, Ácárya/á, and Purodhá

== Section 4: Links ==

More About Niilakantha Divas - Feb 12

• #1: How to commemorate this historic occasion

• #2: Niilakantha Divas

• #3: Another angle: Niilkantha Divas

• #4: Upcoming observance
  

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This email contains four sections:1. PS #0577: O’ bhakta, exquisitely decorate the Ever-New Entity, Parama Purusa
2. Posting: Diorama & bhakti
3. IT: How to become family acarya nowadays
4. Links