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Monday, March 17, 2025

Protecting your child + 3 more

Baba
Protecting your child

Namaskar,

As Ananda Margiis, it is the duty of every person to care for and protect every child / babe. Yet nowadays, crimes against children is a pervasive issue that is grossly underreported. Here, we are talking about sexual, physical, and emotional abuse. As parents, caregivers, and sadhakas, we should be keenly aware about these serious offenses and understand how to recognise them. Remember, the victims in these cases are children, and often they are unable to express their pain or understand how and when they are being abused. Verily, it is our duty to keep a vigilant eye and save those kids from any abuse or torture. We must watch for their well-being.
https://anandamargauniversal.blogspot.com/

To this end, appended below, is one professional, proactive article for how to communicate with children about this ever-important topic of abusive behaviour. This type of education is a key preemptive measure to safeguard our children.

First here are Baba’s teachings about our social responsibility to watch over all children, followed by the aforementioned article.

Helpless children convey their pain through tears

 
Ananda Marga philosophy states, "Society must ensure that proper care is taken of human babies who are totally dependent on the care and protection of their parents for their existence. These helpless children can only convey their pain and discomfort through tears. To raise children from infancy to maturity is an immensely important task. I have said before that the members of society must advance in unison. The newborn babe is another traveller on the path. To adopt a child as our companion, as one included in the society, is called the “Játakarma” of the child." (1)

Ananda Marga philosophy states, "Those, who will be present on the occasion of the child’s Játakarma, must also indirectly have to bear the responsibility of bringing up the child. In other words it will not do to sit inactive saying that the direct responsibility in this connection is on its parents." (2)

Oath to protect all children


Ananda Marga philosophy states, "Every person must realize the duty which he owes direct to the babe in his family, and on which depends the developments of the child in all spheres. This duty may be demanded from every person by every child of the world. Hence, thinking in favour of family babes only will not suffice. Even if it were not possible for particular persons to discharge properly the duties towards each and every child of the world owing to crude worldly reasons, they must always be conscious of their duties towards children within their acquaintance. The oath taken on the occasion of Játakarma will reawaken the sense of that duty again and again. Any grown-up person or any father shall not forget his duty when he has once looked at the helpless face of the child. It does not end here.” (3)

Part of Brahma sadhana to serve children


Ananda Marga philosophy states, “In pursuance of the mantra of Játakarma in Ánanda Márga, a child has not simply been regarded as a child only but also a manifestation of Brahma in the child. So, serving the child, shall be a part of Sádhaná (Brahma-Sádhaná) to him. The credit for his services to the child will not create pride in him. The same feeling will recur in mind when the child is bathed with water consecrated with the mantra. The persons taking part in the function will think anew that the child is once again being bathed with their blessings and that they must take fatherly responsibility of the child." (4)

----

How Can I Protect My Child From Sexual Assault?

~ Courtesy of RAINN ~

Sexual abuse can happen to children of any race, socioeconomic group, religion or culture. There is no foolproof way to protect children from sexual abuse, but there are steps you can take to reduce this risk. If something happens to your child, remember that the perpetrator is to blame—not you and especially not the child. Below you’ll find some precautions you can take to help protect the children in your life.

If your child is in immediate danger, don’t hesitate to call the local police hotline or authorities. If you aren’t sure of the situation but you suspect the child is being harmed, you can take steps to gauge the situation and put an end to the abuse.


Be involved in the child’s life

Being actively involved in a child’s life can make warning signs of child sexual abuse more obvious and help the child feel more comfortable coming to you if something isn’t right. If you see or hear something that causes concern, you can take action to protect your child.

  • Show interest in their day-to-day lives. Ask them what they did during the day and who they did it with. Who did they sit with at lunchtime? What games did they play after school?
  • Get to know the people in your child’s life. Know who your child is spending time with, including other children and adults. Ask your child about the kids they go to school with, the parents of their friends, and other people they may encounter, such as teammates or coaches. Talk about these people openly and ask questions so that your child can feel comfortable doing the same.
  • Choose caregivers carefully. Whether it’s a babysitter, a new school, or an afterschool activity, be diligent about screening caregivers for your child.
  • Talk about the media. Incidents of sexual violence are frequently covered by the news and portrayed in television shows. Ask your child questions about this coverage to start a conversation. Questions like, “Have you ever heard of this happening before?” or “What would you do if you were in this situation?” can signal to your child that these are important issues that they can talk about with you. Learn more about talking to your kids about sexual assault.
  • Know the warning signs. Become familiar with the warning signs of child sexual abuse, and notice any changes with your child, no matter how small. Whether it’s happening to your child or a child you know, you have the potential to make a big difference in that person’s life by stepping in. (Courtesy of RAINN)

Encourage children to speak up


When someone knows that their voice will be heard and taken seriously, it gives them the courage to speak up when something isn’t right. You can start having these conversations with your children as soon as they begin using words to talk about feelings or emotions. Don’t worry if you haven't started conversations around these topics with your child—it is never too late.
  • Teach your child about boundaries. Let your child know that no one has the right to touch them or make them feel uncomfortable — this includes hugs from grandparents or even tickling from mom or dad. It is important to let your child know that their body is their own. Just as importantly, remind your child that they do not have the right to touch someone else if that person does not want to be touched.
  • Teach your child how to talk about their bodies. From an early age, teach your child the names of their body parts. [One can use discreet terminology for certain body parts and organs like “private parts”, “backside”, “front”, “top”, “bottom” etc. Of course for arm, foot, hand and mouth one may use the exact term. For teens one may use terms like “reproductive organs” and “mammary glands”]. Teaching a child these words gives them the ability to come to you when something is wrong. Learn more about talking to children about sexual assault.
  • Be available. Set time aside to spend with your child where they have your undivided attention. Let your child know that they can come to you if they have questions or if someone is talking to them in a way that makes them feel uncomfortable. If they do come to you with questions or concerns, follow through on your word and make the time to talk.
  • Let them know they won’t get in trouble. Many perpetrators use secret-keeping or threats as a way of keeping children quiet about abuse. Remind your child frequently that they will not get in trouble for talking to you, no matter what they need to say. When they do come to you, follow through on this promise and avoid punishing them for speaking up.
  • Give them the chance to raise new topics. Sometimes asking direct questions like, “Did you have fun?” and “Was it a good time?” won’t give you the answers you need. Give your child a chance to bring up their own concerns or ideas by asking open-ended questions like “Is there anything else you wanted to talk about?” (Courtesy of RAINN)
in Him,
Liila
http://anandamargauniversal.blogspot.com/


References
1. A Few Problems Solved - 6, The Spirit of Society
2. Táttvika Diipiká (Caturtha Parva)
3. Táttvika Diipiká (Caturtha Parva)
4. Táttvika Diipiká (Caturtha Parva)


*        *        *

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

*        *        *

== Section: Important Teaching ==

How the west misunderstood psychology


Ananda Marga philosophy says, "According to general belief, psychology is a part of general science, and should therefore not be included as a part of philosophy. Thus psychology has been accepted as a branch of science in the West. But in A'nanda Ma'rga, psychology has been included as a part of philosophy. Moreover, according to A'nanda Ma'rga the scope of psychology is wider than what is usually accepted by psychologists." (1)

Note: Often we find in the west that psychology is taken as an intellectually dry subject, or some utopian idea, or something that does not have a link with our higher Self. Universities commonly categorise psychology as one of the social sciences. This started primarily because the western approach to psychology is dry - i.e. aspiritual. It does not have any link with the Supreme Entity. In true sense, the western approach towards psychology lacks sweetness and spiritual feeling. Perhaps that explains why we find that many western psychologists lead imbalanced lives.

In contrast, Baba's teachings in His book "Yoga Psychology" are completely different. This subject is not a purely intellectual study, but a practical approach that is deeply connected with spiritual life. So it is our duty to remove the confusion in the minds of non-margiis about the subject of "psychology" and give it its rightful place.

Reference
1. Ananda Marga Philosophy in a Nutshell - 4, Our Philosophical Treatise


== Section: Important Teaching ==

Those who don’t chew their food

Ananda Marga Yogic Treatments states, "In order to digest starches and carbohydrates, the saliva of the mouth must help at the preliminary stage. Chewing food brings an adequate quantity of saliva into the mouth. No sooner does the food mixed with saliva enter the stomach than the liver and the pancreas are enabled to start secreting their bile and digestive fluids. So unless food is chewed well, the liver can never function properly." (1)

Note: In the fast-paced life of this 21st century, people no longer give themselves proper time to attend to their basic life duties, such as eating food. Instead people just rush off from one appointment to another and "grab a bite to eat" along the way. In their hectic pace, instead of chewing their food properly they just take a bite or two and swallow it. Or they nearly inhale their meal, without chewing it at all. As Baba warns us, this way of "eating" is terribly hazardous to the health and invites many diseases.


Reference
1. Yogic Treatments, p.1


== Section 3: Links ==

Postings to Read
My PC with Baba: I had no shoes
Untold history of Sri Lanka
Dulce historia de rendición
Baba story: how I became sick
Selecting a song: express your bhakti
Blissful days of 1970

Feeling of bhakta + 3 more

Baba
Feeling of bhakta

Namaskar, 

There are three kinds of sadhakas in Ananda Marga, and here is a quick study of them. 

(a) Jinani: Those who do not have faith in Parama Purusa, but they believe that there is some Supreme Entity in the field of philosophy or this vast creation. They are theists, but they do not believe in a personal God.

(b) Karmii: They think that Parama Purusa is somewhere far and that, “I cannot directly communicate with Him - but this creation is His so if I serve the creation then in His far distant abode Parama Purusa will be happy, but I cannot communicate directly.”

(c) Bhakta: They think that the Supreme Father is a personal Entity, and they feel some kind of relation with Him, i.e. Father or Friend or even closer etc. In their day to day life, they feel a distinct proximity with Him. So there is no need of calling on the phone or going to heaven in order to communicate with Him etc. They feel, "Parama Purusa is with me, and He is mine, and He is responding to me - always." It is just like how a child can communicate with their mother very easily - there is no formal approach. Whatever a child wants to say the mother understands, even if the child does not fully express themselves. No special course is needed by the child to communicate because the mother understands everything. And same is the case between the bhakta and Parama Purusa.
https://anandamargauniversal.blogspot.com/

Jiṋániis have no future

Ananda Marga ideology states, “Now altogether it is recognized that all these three approaches are correct, human beings who have come here only for a limited span of time, cannot spare much time to go through so many scriptures or perform so many actions. They will have to complete everything within the short span of their lives. So the best choice for the spiritual aspirants is the path of bhakti. These obstacles, these fetters of Máyá are the principle opposing forces, the most important belligerent forces. By individual effort it is very difficult to surmount that ocean of Máyá. For the jiṋániis, the intellectuals, the Goal is merely theoretical and impersonal. How can they expect a theoretical and impersonal entity to help them – and how can the jiṋániis even approach Him when for them His very existence is impersonal? So the jiṋániis, although they have recognized the importance of jiṋána or knowledge, have no future. They simply waste their valuable time, which is a very short span of hardly one hundred years.” (1)

Karmiis have no future


Ananda Marga ideology states, “And for the karmiis or people of action, the desideratum is partly personal and partly impersonal, but the link between the impersonal and the personal undergoes some distortion. With the help of this distorted link, how can they expect to receive perennial grace for their spiritual progress from the Supreme, and how can they struggle against the all-pervading influence of Máyá? So the karmiis having no fixed desideratum and no fixed personal goal, no personal God, also have no future.” (2)

Conclusion


Ananda Marga ideology guides us, “The future is with the devotees and with no one else. You boys and girls, you should always remember that you have come here for a very short span of time-you must not misuse your valuable time in intellectual altercations or actional infighting. Kalyáńamastu – may you all be blessed.” (3)

Namaskar, 
In Him, 
Dr Sudama

References
1. Subhasita Samgraha - 11, The Essence of Spiritual Progress
2. Subhasita Samgraha - 11, The Essence of Spiritual Progress
3. 3 December 1978 DMC, Madras


*        *        *

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

*        *        *

== Section: Important Teaching ==

Test your knowledge of AM philosophy

Instructions: Kindly read the below quote from Baba's teachings. At the end of the quote a question has been posed. If your answer to the question is correct then it means you read Baba's books carefully; and, if your answer is wrong or you do not know the answer, then it signifies that you need to pay more attention when reading Guru's teachings. After all, if sadhakas are not diligent in studying Baba's books then who is going to read them - non-margiis?

Ananda Marga philosophy states, “Cunning vipras [religious priests], whom I call intellectual satans, tried to turn the minds of the people from practical reality towards an imaginary void by preaching contrived philosophies. The essence of their voluminous treatises and verbose annotations to lengthy aphorisms was: the world is an illusion; therefore renounce the world and do not be attracted to its illusions. Become desireless, detached and self-abnegating by offering all your wealth at the feet of the vipras [religious priests]. Of course such philosophies did not preach that the world was also illusory for the vipras [religious priests] who received the offerings – clearly because it was through such ploys that they were able to achieve their objectives.” (1)

Question: Who is Baba referring to in the above quote?

Most probably, as an Ananda Margii, you know what the answer is. But if not, or if you want confirmation, read on below for the answer for the answer

Answer: In His above teaching, Baba is talking about the dogmatic, exploitative priests from the Buddhist and Hindu traditions. Those Buddhist priests (a) preach the doctrine of nihilism and (b) misguide people to empty the mind and meditate on nothingness. In a similar vein, Hindu priests imposed their faulty view that this entire world is an illusion, mayavada. Thus people were indoctrinated into the idea that they should not protest against exploitation, but rather focus only on the afterlife etc.

References
1. Human Society - 2, The Vipra Age


== Section: Important Teaching ==

Can our sons and daughters be haggled over in the marketplace

Prout philosophy guides us, “The dowry system is yet another glaring example of social injustice. In my book Human Society [Part 1], I have already mentioned that the dowry system has two major causes: the first is economic, and the second is the numerical disparity between women and men. With the decreasing economic dependence of women on men, the inequity of the dowry system will cease to exist. But to expedite this process, it is essential to propagate high ideals among young men and women. Our sons and daughters are not commodities like rice, pulse, salt, oil or cattle that they can be haggled over in the marketplace.” (1)

Reference
1. Problems of the Day, Point #14


== Section 3: Links ==

Postings to Read
My PC with Baba: I had no shoes
Untold history of Sri Lanka
Dulce historia de rendición
Baba story: how I became sick
Selecting a song: express your bhakti
Blissful days of 1970



Marriage invite: whether to attend + 4 more

Baba

Marriage invite: whether to attend

Namaskar,

Suppose the person inviting you to a wedding via a mass mailing was a friend / acquaintance from long ago. And you have had very little contact with them over the years. And now they are holding a local non-margii dogmatic marriage reception in your city. In that case, what should one sincere margii do?
https://anandamargauniversal.blogspot.com/

Please pay attention to the yellow highlighted phrases from Baba’s below stated conduct rules from Caraycarya part 2 Society chapter.

Find out if innocent ceremony or not


Ananda Marga Caryacarya states, “You may participate in all kinds of innocent ceremonies.” (1)

Again, please pay attention to the yellow highlighted phrases. The non-margii dogmatic marriage is not an innocent ceremony. Any marriage which is done in a dogmatic manner then the bride has a lowly status. According to those rituals, the bride is treated as a slave and that is why it is not an innocent ceremony. So one should not attend. The bride and groom are not equals in a typical Indian wedding so the way of solemnising the non-margii dogmatic marriage is against the neo-humanistic principle of equal rights. So it is a dogmatic ceremony.


Marriage: when to take food & when not

Ananda Marga Caryacarya states, “If dowry is demanded on behalf of either the bride or the bridegroom at a wedding, you can help out manually as required, and if you feel like it, you can give a present, but you must not take food there.”  (2)

Please pay attention to the yellow highlighted phrases. The spirit of this guideline about not taking food applies to any kind of non-margii, dogmatic ceremony. That means this guideline is not limited to dowry marriages only, but any ceremony that contains elements that are against Ananda Marga ideals. Thus if there is alcohol, or non-veg food, or the meal is being served by slaves etc, then in all such cases one must not take food at that ceremony. So the above point is universal.
https://anandamargauniversal.blogspot.com/

Remember: Dharmic scriptures should not be read literally but rather one should understand the spirit. That is the standard protocol of Ananda Marga philosophy. So in Guru's above guideline about dowry, the spirit should be applied, not the literal meaning. Here Baba has given the example of dowry, but the spirit is any type of ceremony that contravenes Ananda Marga ideals. So if in the future there is a marriage ceremony where the groom belittles the bride, then this same rule applies. Thus this rule may take expression in countless ways - dowry is one such example. With the perspective of neo-humanism, this rule should be applied with any type of conduct or ritual that contravenes Ananda Marga ideals.


Marriage: loving feast vs donkey feast

Ananda Marga Caryacarya states, “Priityanna: If a person wants to feed you out of genuine intimacy, you should take that food happily, even if it is just grains and vegetables. But if someone invites you only to make a show to people, never accept his/her food.” (3)

To understand the above rule first one should understand these terms:
  • Prittyanna = priiti (love) + anna (food): To serve food to 1 or more persons with love and affection and a neo-humanistic feeling in the heart - not for any show or ego satisfaction.
  • Priiti-bhoj = priiti (love) + bhoj (feast): To serve food to approximately 8 or more with love and affection and a neo-humanistic feeling in the heart - not for any show or ego satisfaction.
But we know that those who are wealthy and egocentric and organise feasts as being “priit-bhoj” then that is often just a false show or facade. Such persons are not doing this out of love and affection. In which case that food is not to be eaten. Now let’s apply this understanding to marriage ceremonies.
https://anandamargauniversal.blogspot.com/

In the general society for non-margii dogmatic marriage ceremonies, people invite a maximum number of persons - even those whom they are not close with. A person cannot have hundreds & thousands of friends. If your close friend is hosting the non-margii marriage ceremony then one should go and eat if it is a dharmic ceremony. But if the person hosting the non-margii dogmatic marriage reception is not your close friend, then never eat at that marriage ceremony.

If someone is claiming to offer prittyanna [priiti-bhoj] and they have invited 20,000 people then it is not prittyanna. Because not all those 20,000 persons have a special relation with the host. Remember, the word “priiti” means love and affection; so priityanna is the food that is prepared  by one with whom you have a relation of love and affection.The central idea is that for priityanna one must have a special relation with the host. Otherwise it is not prittyanna. Sometimes in the newspaper it is announced that hundreds of thousands of people are invited for priiti-bhoj, but that food is not priityanna according to Ananda Marga because all those attendees do not have a close, loving, and intimate link with the person sponsoring that feast.

Dharma is collective affair, religion is individual affair


Ananda Marga Caryacarya states, “Dharma (spirituality) is for all walks of individual and collective life. Those who think that dharma is a personal system of worship or that dharma is completely a personal affair are wrong, and their mistake: hurts collective progress.” (4)

Some people think that Ananda Marga is a way of life that is something personal so they think, “I can be a margii and have all kinds of friends who do not like Ananda Marga, or are even anti-Ananda Marga, and they can be my good friends.” But that is not the case. See the above point from Caryacarya. In His teaching Baba guides us that dharma (Ananda Marga) is not a personal affair - it is related with the entire society. Thus, anyone who contravenes Ananda Marga ideals is harming society. It is a collective matter that affects everyone, not an individual situation that can be overlooked.
https://anandamargauniversal.blogspot.com/

That is why we have the system that every Ananda Margii should bring others onto the path of Ananda Marga. As long as everyone has yet to understand and accept the ideals of Ananda Marga, then one must tirelessly propagate Ananda Marga ideals.

When society is bad then all will be affected


Whatever is good for individual and collective life has been incorporated into Ananda Marga ideology. So if someone is going against any point of Ananda Marga teachings then it means they are going against the fundamentals of humanity. That is why that person’s behaviour and manner should be changed and we should work toward that. We may or may not be able to change their behaviour but we should go on trying. The main thing is that we should not accept that what they are doing is ok and it does not matter. If society is bad then every individual will be affected. That is why society should be changed. It is just like if there is a pandemic then the well-being and safety of every individual is at stake. That is why adharmic (anti-Ananda Marga) activities must not be condoned.

Ananda Marga Caryacarya states, “Do not have any dealings with a party whose policies are opposed to those of the Marga.” (5)

In His above guideline, Baba is very strict that we must not interact or mix with those who are against Ananda Marga values and teachings. We cannot maintain any link or connection with such groups. So when anyone declares - by word or by deed - that they are against Ananda Marga ideology, then we must not enjoy feasting in ceremonies with such persons, even if it is the marriage of our laokik relatives.

Some think that if you do not go and attend negative marriages then how are you going to make them into Ananda Margiis. But this is a flawed argument and approach. Communists do like this - they sit and drink liquor and smoke cigarettes and make people their cadres. But in Ananda Marga our approach is different. We do not indulge in their vices like that. Best is to bring them to our Ananda Marga functions or communicate with them in any general occasion etc.
https://anandamargauniversal.blogspot.com/


Conclusion

The non-margii dogmatic marriage is not an innocent ceremony. Any marriage which is done in a dogmatic manner then the bride has a lowly status. In their ritual those brides are treated as a slave and that is why it is not an innocent ceremony and one should not attend. The bride and groom are not equals in a typical Indian wedding so the way of solemnising the non-margii dogmatic marriage is against the neo-humanistic principle of equal rights. So one should not attend a dogmatic ceremony.

Namaskar,
In Him,
Prabhu Deva

~ In-depth study ~

Marriage: history repeats itself - depraved status of females

  Ananda Marga philosophy says, “As I told you a little earlier, each clan used to live on a separate hill, and the leader of that clan was respected as rśi of the clan. The affiliations of the gotra people were indicated by the name of that particular rśi. After the patriarchal system was established, the members of one gotra would forcibly kidnap women from other gotras to their own gotra, their own hill. Thus immediately after the marriage, the woman’s gotra would change, because she was then a member of a different gotra, a separate hill.”
  “All this invariably led the different clans into bloody conflicts. Those who were defeated in battle were captured as slaves and the women were taken to the harems of the victors. The victorious clan would then occupy the hill, the gotra of the vanquished clan. Thus within one gotra, there were many sub-gotras, called pravaras.”
  “The women were forcibly carried away, their hands bound in iron chains. Even to this day, women in Bengal and some other areas wear iron bangles on their wrists after marriage – the symbols of their ancient servitude. One should clearly understand this. The males who would attack the neighbouring hills would tie up the women and carry them to their own hill. Even today, during the marriage ceremony in certain parts of India, the bride’s clothes are tied to the clothes of the bridegroom. This enslavement of the defeated gotra was a great humiliation, especially for the women. Sometimes, during the battle, the men would strike the heads of the women with an axe, causing blood to flow. Up until the present, at the time of marriage, women use a vermilion cosmetic mark on their foreheads – a symbol of blood. However, Shiva, by introducing the Shaeva system of marriage, brought an end to this shameful chapter of human history.” (6)

So this is the long and tortuous history and still today in some form or another this is going on in that the females are taken from the defeated party. The bridegroom is the victor and the female is the subordinate. The symbols remain firmly in place in today’s typical Indian non-margii dogmatic marriage ceremonies. There is a clear-cut winner (bridegroom) and a vanquished party (bride). On the one side there is the vanity ridden winner (bridegroom) party and on the other side the humiliated party (bride). This is the shameful history and painful chapter of dogmatic, Indian marriages.
https://anandamargauniversal.blogspot.com/


Follow the spirit

Here is Guru’s teaching about how one must understand the inner spirit - not the literal word meaning:

Ananda Marga ideology guides us, “It is not correct to always take the philological [literal] meaning of something; its inner meaning should be accepted. For example, a certain gentleman is walking along a path. Say his name is Paiṋcánan Jhá. We call him saying: “Mr. Paiṋcanan, come over here, please.” Does Paiṋcánan here mean a man with five faces? No, of course not. Paiṋcánan is the name of that man. Here one must not take the literal meaning but rather the inner meaning.” (7)

Note: This letter was related with a very peculiar situation. When you have a non-margii friend or relative - who is against Ananda Marga, and he invites you to a marriage ceremony and feast in his house, then what should you do.

References
1. Caryacarya, part 2, Society chapter, point #35
2. Caryacarya, part 2, Society chapter, point #36
3. Caryacarya, part 2, Society chapter, point #37
4. Caryacarya, part 2, Society chapter, point #30
5. Caryacarya, part 2, Society chapter, point #26b
6. Namah Shivaya Shantaya, Shiva – Both Severe and Tender (Discourse 2)
7. Ananda Vacanamrtam - 9, Vasu and Vásudeva


== Section: Prabhat Samgiita ==

Your sweet aroma

“Tumi ese chile varśár ráte, ketaki gandhe mátáte…” (Prabhat Samgiita #0322)

Purport: 

O’ Parama Purusa, You came to me on that rainy night when the ketakii flower was spreading its captivating aroma. You graciously arrived and poured the nectar of effulgence in that ink-smeared, pitch black, new moon night. 

In that wild atmosphere of intense thunderbolts and lightning, the newly formed leaves on those small branches of the niipa flower were shivering profusely. On that stormy night, from the veńuká arbor a raucous thunderbolt sound emanated. Seeing this, the rain-filled clouds were looming around in pain, shedding tears.

The charming little girls were indoors, smiling, beautifully braiding their hair. After threading and decorating the garlands of the jasmine and malati flowers, they were learning how to dance. O’ Parama Purusa, Your aroma of pandanas still remains embedded in my heart….

Note for Prabhat Samgiita #0322:

[1] Ketakii flower: The screw-pine flower or tree is part of the Pandanaceae family or genus Pandanus. This tree has dagger-like leaves and is commonly found throughout SE Asia. This flower is known for its charming fragrance. It flowers especially in the rainy season and the strong aroma permeates the air for miles around. In addition, the plant contains many thorns.


== Section: Important Teaching ==


Why some animals can do sadhana

Ananda Marga ideology says, "In certain animals like dogs and monkeys, the 'doer' I is a bit more expressed or developed than in other creatures. That is why in the future they may be in a position to do this spiritual practice." (1)

Reference
1. Subhasita Samgraha - 18, Cult, Inference and Propensity


== Section: Important Teaching ==

Rare dreams depict a true upcoming event

Ananda Marga ideology states, “In sleep if the flatulent gas moves upwards on account of stomach trouble or if there is some nervous disturbance, the brain and the sub-conscious mind will become agitated. Our previously imagined or felt objects reappear in our subconscious mind in a disjointed form. This we call a dream. Obviously such a dream is of no consequence. Not only that, the story formed therein will not be well-knit as it consists of merely the re-appearance of the objects, stored in the different parts of the brain. There is yet another type of dream. The Atimánas kośa (supramental mind) is the store-house of all knowledge. At times a premonition of a coming be great happiness or sorrow, which only the omniscient causal frame can visualize, is created during deep slumber in the subconscious mind of an individual, who is deeply concerned with that particular happiness or sorrow. Such dreams do not take place very often. Nevertheless such a dream does carry the prognosis of a true event.” (1)

Reference
1. Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 4


== Section: Ananda Vanii ==

Life and ideology 

“Life represents Ideology. Life should be sacrificed for Ideology.” (Ananda Vanii #15)

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


== Section 3: Links ==

Postings to Read
My PC with Baba: I had no shoes
Untold history of Sri Lanka
Dulce historia de rendición
Baba story: how I became sick
Selecting a song: express your bhakti
Blissful days of 1970


Sunday, March 16, 2025

My PC with Baba: I had no shoes + 3 more

Baba

My PC with Baba: I had no shoes

Namaskar,

In the 1950's, I went to see Baba in Jamalpur for personal contact (PC). Due to my religious upbringing, I thought that since I was going to meet my Guru, then I should not wear shoes as that would be disrespectful.

So I left my shoes at my home in Muzaffarpur, in order to show my reverence for Guru, and boarded the train for Jamalpur. I was barefoot the entire journey, which was several hours from my family home to Jamalpur, and all the way from the station to the jagrti. In the course of my travels, I stepped on so many pebbles and stones, and I walked through so much garbage and waste material on the streets. By the end, my feet were cut, scraped, soiled, and sore. Looking back now I can say it was a type of tapasya, or penance. But at the time, I did not think anything of it. Rather it seemed perfectly normal. I was only focused on one thing: I am going to meet my Guru. This was the sole thought in my mind.
https://anandamargauniversal.blogspot.com/

Once I arrived, I was very eager to see Baba. I washed my feet and anxiously waited to get called for PC. No one seemed to notice that I was not wearing shoes. Actually, since my arrival in Jamalpur, not even one person remarked that I did not have shoes; nor was I thinking that it was anything unusual. Of course, when inside the ashram or when going into Baba's room, then every sadhaka would remove their shoes. But for moving around town and in between buildings, all were wearing shoes - except me.
 
But at the time, none of this was in my mind. Only I was ideating on Baba and thinking about what everyone had told me. They said that, "Baba knows everything, and He will bring up past misdeeds from your life which nobody knows except you, and scold you." So I was thinking again and again about what margiis had been telling me.

Most certainly I was feeling very inspired to see Him, but I also had some trepidation as well because everyone was warning me that Baba would point out my past mistakes and sins - all the way back to my childhood - and rebuke me. As I contemplated this, the time passed.


My personal contact with Baba


Soon I was called and entered Baba's room for PC. Immediately I did sastaunga pranam and lay prostrate before Him. When I completed my salutation and looked at Baba, He asked, "What is your name."

"Vaedyanath", I replied.

Then Baba inquired, "Where are your shoes?"

I was completely awestruck by Baba's question. I had not discussed this with anyone nor was this in my mind when I entered. Not only that, everyone enters His room barefoot - without shoes. So then how could Baba have known that I had not worn shoes on my journey to Jamalpur.
https://anandamargauniversal.blogspot.com/

I replied, "Out of reverence, I did not bring them. I left them at my house in Muzaffarpur."

Then Baba sweetly replied in my mother tongue of Maethili: "In the future when you come to see Me, then you must wear your shoes."

By His grace, I understood Baba's kind message that while taking the train and walking in town on my way to see Him, then I should wear my shoes. And when coming in His room for PC then I would enter in the same manner as every other sadhaka, i.e. without shoes.

"Yes, Baba", I responded.

Baba continued, "When you go to your house to see your parents, then do you follow all kinds of rules and regulations or do you just go and see them?"

I said, "I just go see them, Baba. When arriving at my parents' house I do not concern myself with the various formalities, customs, or codes.”

Baba said, "Yes, even if your clothes are dirty you will go visit them - you will not wait outside."

Baba continued, "Similarly when you come here to see Me, just come in your regular attire, wearing your shoes."

"Yes, Baba."


My secret which nobody knew, Baba knew


Thereafter, Baba began to explain so many other deeply personal aspects about my life, which no one else knew. In a very sweet and loving way, Baba spoke as if He was watching me all along. All I could think was how Baba knows everything, and that He loves me very much. He recounted so many events of my life that no one else knew except me. Internally, I felt and understood that He is with me always - whether I am sleeping or awake, always He is along with me and knows what I am thinking and how I am feeling.
https://anandamargauniversal.blogspot.com/

My entire PC with Sadguru Baba passed in a very blissful way. That day Baba told that, "You and I are very close - we have a very personal and intimate relation."

By His grace I also could feel in my heart how my connection with Him was very close, just like a family relation. That was the main feeling in my mind after PC: That Baba loves me very much and we have a personal relationship. This sweet and internal feeling was percolating in every cell of my being, by His grace. I felt completely blissful and light.


Conclusion


The most important point is that in our Ananda Marga the relation between God and the sadhaka is a personal relation just like that of unit family members. Whereas in the general society, followers have a very formal and distant relation with their guru. The relation with Sadguru Baba is not an official or formal relation, but a familial relation. That is why Baba told that, when coming to see Me there is no need for formal attire - just like when you see your laokik parents etc. In the same light, Baba also told others not to call Him Babaji but just Baba. Because just as one does not address their mother as madam, similarly with one’s Ista or Guru one must have a family relation. That is the lesson I got that day. And I followed it accordingly.

Namaskar,
In His service,
Ac. Vaedyanath


In PC Baba used to use...


Many times we have seen that in PC Baba often spoke in the mother tongue of the sadhaka. This created a more intimate and congenial setting. This was especially done with sadhakas from some part of northern India.
https://anandamargauniversal.blogspot.com/


Taraka Brahma is Personal God of sadhakas


Ananda Marga teachings guides us, “Human dharma is one, and that is Bhágavata dharma. And iśt́a means the personal God with whom all unit beings can establish a relation of love and affection, to whom they can reveal their pains and pleasures, and surrender themselves and take the safest shelter in Him. That Parama Puruśa, that personal God is not the God of philosophy. Human beings cannot establish a very close relationship with something theoretical. If one closely follows Bhágavata dharma, the final result will be the realization of the Supreme, becoming one with one’s iśt́a. Some time ago I said yato dharma tato iśt́ah Yato ista tato jayah.” (1)

Sadguru Baba says, “What is really important is to meditate on the personal God and move towards Him. And this personal God is the Singular Entity, the Táraka Brahma. Táraka Brahma literally means a special manifestation of Parama Puruśa which ensures emancipation to the microcosms. The word Táraka means “liberator”, one who shows the correct way, one who loves as well as punishes, on who makes the microcosms His own. In this sense, Táraka Brahma is not only the liberator, the object of adoration, but also the loving Father. He is the eternal companion of unit beings in their joys and sorrows – not a God in the distant sky but an understanding Lord in the house where they dwell.” (2)


Parama Puruśa is not the God of philosophy


Here following Baba reminds us that we have a close, family relationship with Him.

Ananda Marga ideology says, "He is the Supreme Father. You have a family relation with that Supreme Entity, and not a relationship of external formality. He is yours, and you should also remember that nothing is external for Him. Everything is within, nothing is without. So you have been created by Him and you are in Him, and, because He is your supreme goal, finally you will be with Him, you will be one with Him. For this you require no special education, no knowledge of philosophy, and no other external attributions. Supreme love for the Supreme Universal Entity will make you one with Him." (3)


Taraka Brahma is the Eternal Companion in joys & sorrows


Here are more teachings from our Ananda Marga scriptures.

Ananda Marga ideology guides us, "The Entity whom you are trying to attain – Parama Puruśa – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you. When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap. Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright." (4)

Ananda Marga ideology states, "The subtlest of this universe from which all waves, all expressions, emanate, is my Supreme Goal. And that Supreme Goal, that subtlest object, that perennial source of all inferences, is my goal, is my Parama Puruśa, is my Supreme Father. So a spiritual aspirant must always remember that his goal is not something physical or something psychic. His only goal is the hub of this universe, is the nucleus of this Cosmological order, is that Parama Puruśa, the Supreme Father." (5)

Ac Vaedyanath Jha of Muzaffarpur was a family acarya initiated in the 1950's.
https://anandamargauniversal.blogspot.com/

References
1. Subhasita Samgraha - 12, Ádarsha and Iśt́a
2. Subhasita Samgraha - 11,  A Devotee's Object of Ideation
3. Subhasita Samgraha-21, Human Life and Its Goal
4. Ananda Vacanamrtam - 23, Your Personal Relationship with God
5. Ananda Vacanamrtam - 34, He Thinks and We Perceive

Plagiary?

It is the accepted international standard and Baba's system not to copy another's work and publish it in your own way. Baba has given a very strict rule on plagiarism. Why is Baba against plagiarism or stealing someone's work? There are many reasons:

1) It is against the code of asteya (non-stealing).

2) Countless stories of bhaktas need to be published. But some do not want to do the hard work of compiling and writing these stories, so they just steal them from others. But new stories need to be told, otherwise so many unpublished stories of sadhakas will be lost and forgotten forever. So watch out for story thieves, and kindly help them not to steal by posting on social media in their own way. If you want to forward this story then attach the following yellow section with the story: 

“Courtesy of unknown bhakta via Ananda Marga Universal (https://anandamargauniversal.blogspot.com/)”

This will be treated as the standard protocol.



*        *        *

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

*        *        *

== Section 2: Important Teaching ==

Main thing: link with Parama Purusa


Ananda Marga ideology states, “What is it that is of utmost necessity for spiritual progress? The most important thing needed for spiritual progress, for uniting the individual self with Paramátmá, is bhakti.” (1)

Note: Knowing the text, Ananda Marga Elementary Philosophy (AMEP), is not at all essential for becoming an Ananda Margii and following the path of dharma. Those who are intellectually trained, i.e. are highly educated and / or have an intellectual bent, hunger for the rational explanation of how this cosmological order works. And that is explained in the book AMEP. But, truly, if we think of the common person in the world, the ideas expressed in AMEP are above their ability to comprehend, or not of interest to them. And that does not at all mean that becoming an Ananda Margii is beyond them. The main teaching, ethic, and essence of Ananda Marga is: “Parama Purusa is with me and within me; He loves me and I love Him; He is not some distant God in the sky, but He is my personal God, and no one can take that away from me; and, I am to realize Him through the practice of sadhana.” This is the foundational concept for treading and advancing on the path of Ananda Marga. And this needs no formal education whatsoever. 

There are many Margiis in the villages of India who are very, very simple and not educated in the formal sense; they do not care about AMEP. They never read it, and they never will. But when Baba gives the truths about bhakti in a brief discourse in the Ananda Vacanamrtam series that speaks to their inner heart and they feel that, "Yes, Baba is Parama Purusa, and He is mine." That is the most important and essential quality about being an Ananda Margii, and that is the central message of the Ananda Vacanamrtam and Subhasita Samgraha series of discourses. 

In AMEP, there is no discussion of bhakti. Whereas bhakti is the main teaching of Ananda Marga ideology. That is why the discourses given in Ananda Vacanamrtam and Subhasita Samgraha are AM ideology. AMEP is an elucidation of ontology and cosmology: Baba's teachings on (1) personal existence, and (2) the origin and organization of the universe, and on the purpose of these two aspects, i.e. what is the meaning of our existence in this universe. So for intellectually inclined people around the world, the teachings in AMEP are deeply meaningful and fulfilling. But for those very same people, as well as for the rest of the people in the world, i.e. as a common denominator for all, the discourses in Ananda Vacanamrtam and Subhasita Samgraha provide the seed teachings which give sustenance and provide the spark for embarking on, as well as continuing, the spiritual journey.

Reference
1. Discourses on Krsna & The Giita, “Prańipátena Pariprashnena Sevayá” – 2


== Section: Important Teaching ==

Measuring scale of bhakti

Ananda Marga ideology states, “Parama Puruśa looks deep into the inner thoughts and feelings of human beings. He is omniscient, forever watching throughout the creation those who are meditating upon Him with undivided attention, and those who have been patiently waiting with an unwavering mind to realize Him. These are expressions of those with an integral outlook. Only such people, irrespective of caste, colour, creed, community, national or geographical barrier, etc. can look upon each and every human being as their own kith and kin. They are free of all discrimination. They even treat the animals and plants as being intimately related to themselves.” (1)

Parama Puruśa looks deep into the inner thoughts and feelings of human beings. He is omniscient, forever watching throughout the creation those who are meditating upon Him with undivided attention, and those who have been patiently waiting with an unwavering mind to realize Him. These are expressions of those with an integral outlook. Only such people, irrespective of caste, colour, creed, community, national or geographical barrier, etc. can look upon each and every human being as their own kith and kin. They are free of all discrimination. They even treat the animals and plants as being intimately related to themselves.

Note: In His original Hindi discourse of this above teaching, it is explained how Parama Purusa only evaluates a person based on their degree of bhakti. That is the chief criteria for judging a sadhaka.

Reference
1. Ananda Marga Philosophy - 5, Integral and Non-Integral Outlook


== Section: Important Teaching ==

Not hurting other’s religious sentiment

Ananda Marga philosophy states says, "You should be careful not to hurt the religious sentiments of others, even if in the future most people become A'nanda Ma'rgiis. Deities should be preserved in museums, and temples should be restored to maintain the cultural and historical heritage of the country." (1)
Note: With the coming rise of our Ananda Marga way of life we should not suppress or eliminate the various legacies and traditions of any people or community etc. All should be honoured and respected and taught the ways of neo-humanism.
Reference
1. Prout in a Nutshell - 16, Three Cardinal Socio-Political Principles


== Section: Important Teaching ==

Buffaloes pull entire cart into the water

Ananda Marga philosophy states, “It is worth pointing out that the buffalo came under mans control a few thousand years after the cow was domesticated. The pure bison variety of buffalo is resistant to domestication, but the water buffalo, because of its lack of speed, has accepted man’s dominion for the sake of self-preservation. Since fondness for water is inherent in this variety of bison, their original instinctive tendencies awaken if they see water nearby. In the burning heat of summer, cart-pulling buffalo also will forget their sense of responsibility and take a dip, cart and all, if they see a pond – such happenings are not rare.” (1)
Reference
1. Shabda Cayanika, part 3, Disc: 15


== Section ==

কমিউনিস্ট দর্শন ভ্রান্তি পূর্ণ

“কোনও দুজন কি হুৰহু এক রঙা ?

[মার্গী---"না |"]

দুজন পাশাপাশি এক রাঙা নয় | আৰার এক জনেরও সর্বাঙ্গ এক রঙা নয় | তাকিয়ে দেখো না |

[মার্গীরা---”হ্যাঁ, ৰাৰা |”]

কি অদ্ভুত ! কি, মানুষের হাতের প্রতিটি আঙ্গুল যে সত্য, ও সমান নয় | এ কথাটাও যত সত্য, তেমনি কোনও দুটো entity, কোনও দুটো মানে even iota of two existences are not the same, not the equal | Here in the expressed world, diversity is the law of nature | Here, diversity is the law of nature |

তাই যারা ৰলে “সৰকে equal করে দৰ”, তারাও ভুল ৰলে | তাদের, ৰুদ্ধিমান মানুষ ৰলৰে---Let them live with their diversities and let me serve everybody according to their requirement, according to the requirement of each and every entity | And that’s the proper ideal, that’s the proper philosophy | “[1]

Reference
1. 
অপ্রকাশিত, ১৯৮৯ দিঘা 

== Section ==

पशुओं की तरह केवल खाने पीने और सोने में जीवन नष्ट मत करो,
अब ज़िन्दगी का जो कुछ थोड़ा सा समय बचा है उसे सत्कर्मों में लगाओ 


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

भावार्थ

हे साधक ! तुम आलस्य में बैठे अपना समय नष्ट क्यों कर रहे हो? तुम ने कौन सा काम पूरा कर लिया है? क्या तुम मुझे अपने किये गये कार्यों का विवरण दोगे? उन कामों का क्या हुआ, बताओ तुमने क्या पाया और क्या खोया? इन सबके “आय और व्यय” का हिसाब मुझे दिखाओ? तुमने कितनी भक्ति अर्जित की और कितने संस्कारों को क्षय किया और कितने शेष रह गये हैं, बताओ? मुझे स्पष्ट लेखा बताओ कि इसमें कुछ धनात्मक भी है या ऋणात्मक?

हे साधक !  तुम्हारे जीवन का उषाकाल चला गया है और सूर्यास्त आ पहुंचा है। तुम लंबी अवधि से इस धरती पर हो और अनेक अवसर पा चुके हो, असंख्य श्वास और प्रश्वाश  पा चुके हो, और तुम्हें हर साॅंस में भागवद् धर्म का अभ्यास करने का अवसर दिया गया था। और अब, सघन काली रात्रि आने वाली है। इस घड़ी में तुम हिसाब दो कि अपने जीवन के उषाकाल से आज तक तुमने अपना समय किस प्रकार व्यतीत किया?

हे साधक ! जीवन के उषाकाल में तुमने अपना समय बच्चों के खेल में नाश  किया, इसके बाद का समय ज्ञानार्जन में नष्ट किया, फिर रोजी रोटी के चक्कर में उलझे रहे, इस प्रकार तुम्हारा पूरा जीवन कोई परमार्थ किये विना ही चला गया। और अब इस बुढ़ापे में तारे गिन गिन कर अपना समय नष्ट कर रहे हो। अब तुम बताओ तुम्हारा मन क्या करना चाहता है ? अभी तक तो तुमने अपना पूरा जीवन व्यर्थ ही नष्ट किया है।

मानव जीवन अमूल्य है, इसलिये पशुओं की तरह केवल खाने पीने और सोने में जीवन नष्ट कर देना बिलकुल भी उचित नहीं है। इसलिये, ओ मेरे शिष्य ! अब जो कुछ थोड़ा सा भी समय बचा है उसे सत्कर्मों में लगाकर सदुपयोग करो।


Note: If you would like the audio file of the above Prabhat Samgiita kindly write us.



== Section 3: Links ==

Postings to Read
Untold history of Sri Lanka
Dulce historia de rendición
Baba story: how I became sick
Selecting a song: express your bhakti
Blissful days of 1970
Sadhana: all lessons needed

SUBJECTS TOPICS