Blessings at dharma samiikśa + 4 more

Baba

Blessings at dharma samiikśa

Namaskar, 

Baba’s special occasion of dharma samiiksa was undoubtedly His great boon and blessing on humanity. And one of the intriguing points is who was most benefited by this historic and unparalleled event - true sadhakas or less qualified sadhakas? 

During dharma samiiksa, Baba would graciously remove one’s load of samskaras. In that case, one would feel completely light, free, and vibrant - as if they were just walking or floating on air. It is just like if a person was walking down the street carrying 80kg on their back and suddenly the weight was removed. Naturally they would feel like a tremendous burden had been lifted. Same is the case with those who attended dharma samiiksa. 
https://anandamargauniversal.blogspot.com/

Some may wonder what is dharma samiiksa and what was doing on those days when sadhakas were blessed to stand before Sadguru Baba. Essentially, when one creates or acquires a single samskara, they must face the consequences, i.e. undergo the reaction. And in a single lifetime, a person can create enough samskaras for thousands of lifetimes of suffering. Animals cannot create any samskaras; but, humans can and they must face the reaction.


Baba calls for dharma samiiksa

One day, all-knowing Parama Purusa Baba mercifully declared that He could not bear to see the terrible burden and suffering of His bhaktas, so He called for dharma samiiksa. Seeing the entire heap of one’s sins, Baba pointed out sadhakas for their most gross infractions and sinful deeds. Things that no one else knew about - only that sadhaka knew. When Baba pointed out their wrongdoing, they felt repentant. And by this way, Baba lifted their burden and burned those seeds of samskaras which were waiting for an opportune moment to sprout.

For example, if X tortured Y - then the amount of torture Y received, X has to suffer plus interest. That is samskara abhoga. One must then undergo the consequences - and that could be in the very next moment or in millions of years into the future. And until all one’s samskaras are exhausted they cannot get liberation. Not only that, old samskaras hinder one’s progress in sadhana and does not allow the mind to go deeper in spiritual realisation.
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That is why merciful Sadguru Baba called disciples and burned their samskaras. In turn, they felt changed and transformed - their load noticeably lightened. Even notorious people became good. Certainly though, as humans they could create more negative samskaras, and that is what many did. This is a brief explanation of dharma samiiksa - and here is more.


Most epoch-making event

Any true sadhaka knows, the grand event of dharma samiiksa is an unparalleled event in our human history.

Ananda Marga ideology states, "During the entire period of fifteen thousand years of human history, there has been no Dharma Samiikśá such as this. There is no mention of any such event in Sanskrit literature...Dharma Samiikśa is the most epoch-making event of the last fifteen thousand years." (1)

Those who came for dharma samiiksa experienced His unending mercy and were relieved of so many samskaras. It would have taken countless lives to undergo the reactions of their past actions, yet Baba freed them of so much of their burden of samskara. So long as from that day forward they did not create any new samskaras then they were very close to salvation, by His grace.
https://anandamargauniversal.blogspot.com/

After getting dharma samiiksa, when one would sit for sadhana, immediately upon closing the eyes, a strong vibration would fill the mind. And without dharma samiiksa, those same sadhakas were struggling mightily in meditation, trying hard to harness their wavering mind. So dharma samiiksa was a great boon and blessing.


Were all their samskaras burned?

As Baba is Taraka Brahma, His grace does not have any limit. It is beyond time, place, and person. So it is infinite and never-ending. But some people are thinking that those who got dharma samiiksa had all their samskaras burned. 

Ananda Marga ideology states, "So if Parama Puruśa should take away some of the sins from the unit beings, they will feel relieved of the heavy load and feel lightened." (2)

The operative word in the above line is "some" of their sins, not all. Plus, by definition, any jiiva who has a physical body is under some type of bondage and hence has samskaras. It is evident that after dharma samiiksa, still those sadhakas had some samskaras to burn. That is why they exist.

While some who received dharma samiiksa went on to have stellar careers as sadhakas. Some WTs left and others did various negative misdeeds. Not only that, but various communal and group clashes occurred, thus separating Baba's organisation. And some who received dharma samiiksa distorted margii rights etc. And some created off-shoot organisations.
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Again, most who were blessed with dharma samiiksa continued in their sadhana and service to humanity. However, there are those resorted to unbecoming behaviours and characterless acts. In that case, just imagine what they would have been like if they did not get dharma samiiksa at all. 


New samskaras created after dharma samiiksa

Everybody should know that since the event of dharma samiiksa in 1982, most everyone has created fresh, new samskaras. They had to undergo their leftover reactions that were remaining after dharma samiiksa, as well as all the newly created samskaras. Because some of their samskaras were burned by Baba during dharma samiiksa, and some leftover remained.

Those who got dharma samiiksa did not have an equal stash of remaining samskaras.  But it is true that they got some part burned. However, the quantity of samskaras that were burned and what remained is known only to Baba only. After all, who knows what was the quantity of their accumulated samskara in comparison to others, plus one is creating new samskaras on a daily basis by not using 2nd lesson.
https://anandamargauniversal.blogspot.com/


Conclusion

Ultimately those who got dharma samiiksa also need Baba's grace to get liberation for the rest of their heavy load of samskaras. Ultimately, if Baba is pleased then He can eradicate all one’s samskaras, whether they attended dharma samiiksa or not.

Namaskar,
at His feet,
Prabhu Dayal

The ones who were most benefited from dharma samiiksa were those good sadhakas. Because they had reached a stage in their development where they were established in 2nd lesson and Brahmabhava so they were not creating any new samskaras. So after dharma samiiksa they were able to maintain that feeling of buoyancy, by His grace, because they were not creating any new samskaras. In contrast, those lesser sadhakas who were still struggling with Sixteen Points and still tempted by worldly allurements were quickly creating new samskaras. So although Baba removed their load, very quickly they became burdened again. So they could only enjoy that feeling of lightness for a very short window. It is akin to taking a bath and feeling nice and clean and then directly jumping into a mud puddle. The feeling of cleanliness does not last. Such was the situation with those lesser sadhakas. Whereas top-grade sadhakas remained in that blissful state for years and decades after dharma samiiksa. 
https://anandamargauniversal.blogspot.com/

Ananda Marga ideology says, "And I know one is sure to get divine help. And I know further that one is getting divine help. And I know still further that in future, for infinite time and infinite space, one will be getting this divine favour." (3)


Karmaphala, samskara & its exhaustion

Ananda Marga ideology states, “What do we mean by the exhaustion of saḿskáras? According to natural law, each action has an equal and opposite reaction provided the three fundamental factors of time, place and person remain unchanged. However, there is almost always a change in these relative factors. Hence, an action does not always have an equal and opposite reaction. Suppose you have borrowed a thousand rupees from someone. If you return the money after a few months or even after a few years, you will have to pay some interest. If you return the loan immediately, however, there is no change in time, place and person and you will only have to return the original amount. If an action’s reaction is immediate, it will be equal and opposite. But if the reaction occurs after a change in time, place or person, its magnitude will increase. Some people suffer the reaction immediately, some after two years, some after one hundred years, and some after twenty lifetimes. The more the delay, the greater the reaction. That is, some “interest” will have to be added to the reaction of the original action. This is the natural law.”

Nábhuktaḿ kśiiyate karma kalpakot́i shátaerapi;
Avashyameva bhoktavyaḿ krtaḿ karma shubhá shubham.
Yávanna kśiiyate karma shubhaḿ cá shubhamaeva ca;
Távanna jáyate mokśo nrńáḿ kalpa shataerapi.
Yathá laohamayaerpáshaeh páshaeh svarńamayaerapi;
Tathá baddho bhavejjiivo karmá bhishcá shubhaershubhaeh.

Ananda Marga ideology states, “But when this is the law, how does initiation lead to the exhaustion of one's accumulated saḿskáras? Everyone has to carry the load of his or her saḿskáras. Now, if the reactions of one's actions occur quickly, one will not have to carry the load for a long period – the mind will not be burdened for long. People will experience mental peace and will advance happily along the path of life. After learning sádhana, even if there is a change in the relative factors of time, place and person, the payment of extra “interest” will not be necessary. That is, the reactions will be equal and opposite to the original actions. What is the reason for this? Another of Parama Puruśa's names is Hari. What is the meaning of Hari? “Harati pápáni ityarthe”. One who steals one's pápa (here pápa means “saḿskáras”) is called Hari. But why should Parama Puruśa steal anything? He already has everything. He does not need anything from anyone. Yet Parama Puruśa steals from His devotees – not directly but indirectly. This is a sorrowful matter as it goes against the principle of asteya, which tells us to refrain from theft. Parama Puruśa Himself steals. How shameful! How deplorable! Actually, He is compelled to steal. Why? He steals because He dearly loves His devotees.” (4)


Depending upon His grace

As Mahasambhuti, it is a great occasion that He did dharma samiiksa. But the question remains whether those who got it could keep themselves pristine or not. It is like if you got something but then it got spoiled. So during dharma samiiksa some samskaras got exhausted but then many of those persons just created more and more new samskaras. So you can imagine that those responsible for killing an Avadhuta in Ananda Nagar during the communal crisis, then they created the sin and in future they will reap the benefits of that. Then how can one think that such persons are all liberated souls and that we should adore them. There should not be any such feeling in anyone's mind about this. In the spiritual field everything is depending on His liila. Those who got dharma samiiksa should not feel that now whatever they like they can do. Rather everyone is depending on Baba's grace.
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References
1. Ananda Vacanamrtam - 23, Dharma Samiikśa
2. Ananda Vacanamrtam - 23, Dharma Samiikśa
3. Ananda Vacanamrtam - 23, Stages of Samádhi
4. Ananda Vacanamrtam - 8, He Who Steals Others' Sins Is Called Hari

== Section 2: Prabhat Samgiita ==

Your universal mind

"(Tumi) krpa' karo prabhu, krpa' karo..." (Prabhat Samgiita #0422)

Purport: 
 
Prabhu, kindly shower Your krpa and grace me. With Your divine compassion, please lift me up from the deep dark chasm. 

Parama Purusa, transform this world into a more beautiful place and delight me with the rhythms of Your ever-enchanting dance. Make my eyes filled with more of Your divine refulgence. 

Parama Purusa, Baba, expand Your universal mind to an even greater degree, and increase the realm of Your sweet melodies. Allow me to be more ensconced in thinking of You. Prabhu, please be gracious and remain with me always - never go far from me - so I can tear off the fog of avidya maya.

Baba, please be merciful and shower Your causeless grace...

== Section: Important Teaching ==

How religious leaders cheat believers 


Ananda Marga philosophy states, “The vipras [religious leaders] have invented and are still inventing new ways of exploiting different communities of people in different parts of the world. In some places they have lured people with the prospect of eternal heaven, injecting into them at the same time the fear of eternal hell. By claiming the doctrine of some particular vipras [religious] leader to be the word of God, they have blocked the natural expression of the human intellect and made people intellectually bankrupt. With the intention of permanently securing for themselves an exalted position in the eyes of the ordinary people, some vipras [religious] leaders have declared themselves to be the incarnation or the appointed prophet of God. Through their own so-called scriptures, they have indirectly let the common people know that no one can achieve the same proximity to God as they – so that an inferiority complex will remain forever in the minds of the masses, and due to this inferiority complex the masses will always follow their teachings, either out of fear or out of devotion. That is why even intellectual people have fallen into their trap and have been compelled to say, Vishváse miláy vastu, tarke vahu dúr [“The goal is achieved not by reason but by faith”] or Majhab men ákl ká dakhl nahii haen [“There is no room for reason in religion”]. (1)

Reference
1. Human Society - 2, The Vipra Age

== Section: Important Teaching ==

Materialist sadhakas can’t understand this

    Ananda Marga ideology guides us, “Take the case of the precious metal gold. Whenever you say “gold” you refer to gold in general, the gold of the universe. To be of some practical use, the gold will     have to be brought within the limitation of a certain form, such as a gold necklace, a gold bangle, or gold tiara. Women may get a certain pleasure by wearing these gold ornaments, but for the goldsmith has no practical use for them as ornaments. He is only concerned about one thing – gold. Likewise, due to the influence of the static principle, an infinite number of names and forms have emerged out of Parama Puruśa, the Singular Entity. Most people enjoy using these finite names and forms, but to practical spiritual aspirants they have no special importance. Sádhakas are only interested in the original substance and not its finite forms. Thus, their only object of ideation is Parama Puruśa. They only accept Parama Puruśa, the Singular Entity, as the goal of their lives, just as the goldsmith is only interested in the gold and not its different forms.”
   “How can one shake off the influence of static inertness? How can one get freedom from the bondages of names and forms? Just as the goldsmith uses a hammer and process of melting (in fire) to extract the real gold from the various ornaments, similarly a practical spiritual aspirant will have to break the bondages of names and forms in this expressed world through the cultivation of knowledge (which is mutative), devotion (which is sentient). By virtue of the heat of the fire of sádhaná and the strength derived from sustained intuitional practice, a sádhaka can overcome the static inertness, the apparent cause behind the quinquelemental universe. Life and the world will become effulgent with the resultant unfoldment of latent consciousness.” (1)

Reference
1. Ananda Marga Ideology & Way of Life, part 7, Form and Formless

== Section 3: Links ==

Postings to Read

Sadhaka life vs material pursuit

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

Puja: closed eyes or open

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

Meaning of: "work while dying"

• https://anandamargauniversal.blogspot.com/2013/09/commonly-misunderstood-teaching-of.html

Mentalidad despreciable de los multimillonarios

• https://anandamargauniversal.blogspot.com/2025/06/mentalidad-despreciable-de-los.html
  

Prout & invasions

• https://anandamargauniversal.blogspot.com/2019/08/easiest-way-to-capture-other-countries.html

Comparative: allopathy & ayurveda + 4 more

Baba

Comparative: allopathy & ayurveda

Namaskar,

As sadhakas, one of our chief duties is to keep ourselves healthy and disease-free. When one's physical well-being is compromised, it is difficult to manage spiritual practices, do dharma pracara, and serve society. Here following is an overview of the various pathys. We should consider their strengths and drawbacks - pros and cons - and know which to select in a time of need.

Now the question is, which system of medicine is best. Certainly every individual has their own opinion. The purpose of this letter is to highlight some important points which Baba has given about the prevailing pathys. To this end, we shall review (a) allopathy (i.e. western medicine), (b) ayurveda, (c) naturopathy, and (d) homeopathy. In addition, we will examine a few of Baba's overarching guidelines about the field of medicine and health, as well as what form it should take in the future.
 

Who is the most qualified doctor

Here is one traditional, satirical saying about those pathys where harmful and poisonous medicines are used.

Human Society Part 1 states, "Shat ma'ri bhavet vaedhyah. Sahasra ma'ri cikitsakah." (1)

The meaning is: If a doctor kills 100 patients by prescribing the wrong medicine, he is known as a "vaedyah", i.e. a less-qualified doctor; if a doctor kills 1000 persons by administering wrong medicines, he becomes "cikitsak", i.e. a highly-qualified doctor.

So Baba is referencing this satirical proverb where the chief qualification for becoming an expert doctor is how many patients they have killed with toxic medicines. The point being: Prescribing harsh medicines to a helpless patient often leads to catastrophe. Yet this is a common outcome in pathys that use harmful medicines.

Human Society Part 1 states, "The most common method is to fight disease with strong pills and injections. Allopathy, ayurveda and hekemii [hakims] can be included in this group because they use strong medicines and also poison as a medicine, although their methods of diagnosis and remedies differ. In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death." (2)

Note: Although both ayurveda and allopathy employ crude medicines, the ayurvedic medicines are not as harmful and dangerous as allopathic medicines. This is borne out in a few ways. First, the side-effects of ayurvedic medicines are not nearly as wide-ranging and damaging as allopathic medicines. Second, the number of overall deaths from ayurvedic medicine is miniscule in comparison to allopathic medicine. However, it must be qualified that nowadays critically ill patients are primarily treated with allopathic medicine. This is primarily the case in cities where medical records are strictly maintained, as opposed to villages that resort to ayurvedic medicine and do not keep very comprehensive medical records. For this reason, the numbers can be a bit skewed. Suffice to say that, in theory, both ayurveda and allopathy use medicines that are crude in nature and can have an extremely deleterious effect on human health. But of the two pathys, the harmful side effects from allopathic medicines are far worse.

Baba’s overall policy is that all of the pathys should exist under one roof. Then, according to the patient’s needs, a board of trained professionals can decide which pathy is the most appropriate and effective.


Allopathy: inherent drawbacks

As described above, in allopathic medicine, the selection of medicines often harms and sometimes leads to the death of the patient. Why does this happen? Because allopathic medicines are harsh and have poisonous side effects. In that case, administering medicines can bring about a grave scenario - even death. That is one aspect of allopathy that everyone should know.

Human Society Part 1 states, "The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy. The symptoms of one disease may be identical to those of another, and the remedy for one may prove to be completely ineffective or even harmful in the case of the other. Moreover, as poisons are used, they may seriously affect the vitality of the patient. Just imagine, if the doctor is incompetent or is completely motivated by a business mentality, what will the plight of the public be?" (3)

In addition, allopathy does not cure the problem of the patient nor eliminate the illness. Rather allopathic medicines merely keep the problem in check, in which case one must take that allopathic medicine for the course of their life. So that is another inherent weakness of allopathic medicine.

Thus allopathic treatment has at minimum four distinct flaws:
(a) They use harmful medicines that compromise human health and even kill the patient;
(b) there is an inherent danger in giving medicine based on the germs and diseases present in the body;
(c) the medicine prescribed does not cure the patient of their illness; and, finally,
(d) if the ability or motivations of the doctor are questionable, the result will be disastrous.


Allopathy: a few strengths

Aside from these aforementioned glaring defects, allopathy, however, does have some strengths:

(a) Comprehensive diagnostic testing.

Although allopathy has made strides in diagnosis, it must be noted that allopathic diagnostic testing is quite invasive and has dangerous side-effects and drawbacks - such as with radiation and CT scans etc. Oftentimes they over-diagnose as well. Yet, no matter how much diagnostic testing is done or not, allopaths do not address the root cause. So their treatment is basically useless. The same medical problem recurs again and again. For example, with an ulcer they do not address the root cause, so that ulcer will crop up again. Same is the case with hemorrhoids, fistula, asthma, and gout etc.

(b) Effective treatment of trauma.

(c) Solid surgical capabilities.

In a nutshell, that is the overview of allopathy. Next we come to ayurveda.


Ayurveda also employs harmful medicines

Many mistakenly believe that ayurvedic medicines are not harmful. But that is just not true. Baba explains that the ayurvedic and unani system of medicines are based on the introduction of strong medicines. Administering such medicine can cause terrible harm.

Baba’s chapter called The Medical Science of the Age states, "In both systems [ayurvedic and unani system] crude medicine is applied." (4)

Human Society Part 1 states, "Ayurveda and hekemii [hakims]...use strong medicines and also poison as a medicine...In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death." (5)

So ayurveda lives in the shadows of allopathy as ayurvedic medicines also have extremely harmful effects on the body.
 

Foundation of ayurveda is outdated

Baba then reveals one very unique fact: That the entire foundation of ayurveda is outdated.

Human Society Part 1 states, “There was a time when diagnosing illnesses and prescribing medicines were not very difficult because diagnoses were based on three constituents of the body – air, bile and phlegm – with blood as a fourth constituent. But increased physical and glandular complexity has led to a corresponding increase in the number and complexity of diseases. So to what extent can this method of diagnosis be useful to a doctor? Is it not simply guesswork to prescribe medicines for a particular disease when the medicine is prescribed for the disease but the disease is diagnosed according to the bodily constituents?" (6)

In His above teaching, Baba explains that the entire platform of ayurveda is based on outdated parameters which do not taken into consideration the continued development of the human body and glandular system.

Another important aspect is that surgery is of great value in this modern era, yet pure ayurveda does not include surgery.

Baba’s chapter called The Medical Science of the Age states, "In the pure ayurvedic system, there is no surgery." (7)

Thus, without surgery, ayurveda is unable to treat a vast array of cases including trauma, blunt trauma, serious medical emergencies, and other critical conditions.
 

Conclusion

Although ayurveda does employ strong medicines, some ayurvedic medicines can fully cure a patient of their disease. This is in stark contrast to allopathy where the medicine never fully cures the patient, which is why patients of allopathy will take that medicine so long as they remain alive.

Namaskar,
In Him,
Sakaldev

Vaedyak shastra vs ayurvedic

Some have confused vaedyak shastra and ayurveda, however Baba is very clear on this point. Vaedyak shastra and ayurveda are different. Vaedyak shastra is tantra based, whereas ayurveda is not tantra based.

The book Namámi Krśńasundaram states, "One should remember the difference between the vaedyaka sha'stra and the a'yurveda sha'stra, another school of medicine. The school of medicine that depends on the Vedas is called a'yurveda, and the Tantra-based school of medicine is called the vaedyaka sha'stra." (8)

In His above teaching, Baba is guiding us that tantric medicine is based on vaedyak shastra, not ayurveda. Not only is ayurveda not based in tantra, ayurveda does not support surgery whereas vaedyak shastra does.

Ananda Marga philosophy says, "The authorities of Ayurveda...act according to the Ayurveda of the Vedas, and the Vaedyas (physicians)...follow the Vaedyaksha'stra. There is a vast difference between the two. In Vaedyaksha'stra there is a provision for the dissection of dead bodies; but in [ayurveda], there is no such permission." (9)


Benefits of homeopathy over ayurveda

Baba’s guideline is to rely more on homeopathy, as far as possible, because homeopathy is a very subtle method of treatment, in comparison with ayurveda. In the following, Baba explains the defects about ayurveda in the realm of medicine.

Human Society Part 1 states, "The most common method is to fight disease with strong pills and injections. Ayurveda...can be included in this group because they use strong medicines and also poison as a medicine. ...In this method of treatment the selection of medicines involves great risk...because of the possibility of causing death." (10)

And, here, Baba outlines the benefits of homeopathy.

Human Society Part 1 states, "The principles, application and philosophy of homeopathy are completely different from the above...there is very little possibility of causing harm...medicines are administered in subtle doses, not in the form of strong tablets, and such doses quickly become active in the molecules of the patient's body as well as in his mental sphere." (11)

Among all the treatment modalities, homeopathy is the best because it is essentially harmless. Even if by mistake the wrong homeopathic remedy is given still no harm will come to the patient.

Baba’s overall policy is that all of the pathys should exist under one roof. Then, according to the patient’s needs, a board of trained professionals can decide which pathy is the most appropriate and effective.


References
1. Human Society - 1, Various Occupations
2. Human Society - 1, Various Occupations
3. Human Society - 1, Various Occupations
4. Discourses on the Mahabharata, The Medical Science of the Age
5. Human Society - 1, Various Occupations
6. Human Society - 1, Various Occupations
7. Discourses on the Mahabharata, The Medical Science of the Age
8. Namámi Krśńasundaram, Krśńa and Prapattiváda – 1 (Discourse 4)
9. A Few Problems Solved Part 3, The History of Bengal – 1
10. Human Society Part 1, Various Occupations
11. Human Society Part 1, Various Occupations

*        *        *

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 ==

Special ideal of true artists

Ananda Marga philosophy states, “Whatever the profound, philosophical implications of the word prema [“love”], 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.” (1) 

Reference
1. A Few Problems Solved - 1, The Practice of Art and Literature

== Section: Important Teaching ==

Basis of true sadhana
 
Ananda Marga ideology says, “When the pleasure-seeking unit mind blindly runs after unit-objects, Puruśa also gets smitten by the same mental attributes. He appears to be as if in bondage. But when the unit mind shuns its attraction for mundane objects and accepts that Supreme Puruśa as its only pabulum, it gets an opportunity to become one with the Cosmic Mind, giving up its finitude. With the attainment of the witness-ship of the Integral Mind it becomes one with the Puruśottama. In the absence of bondage of enjoyership (Bhoktábhava) the unit mind attains emancipation from all kinds of fetters.” (1)
 
Note: This is the essence of human life. When one is no longer allured by worldly attractions and sincerely directs the mind towards Parama Purusa, then one can become one with Him. This is the aim of sadhana and the path of yoga - realising Him. He is within but people are not aware. When, through sadhana, this ignorance is removed, then one truly feels they are Parama Purusa. And that is realisation, i.e. the feeling in the heart and mind that, "I am Brahma." At first one must impose this idea in their sadhana, but as one involves more deeply in their meditation then by His grace that feeling develops from within. Then sadhana is very blissful and one has advanced along the path of spirituality, by His grace.
 
Reference:
1. Ananda Marga Ideology and Way of Life - 6, The Primordial Cause of Creation

== Section: Comment ==

Re: Food for A-grade sadhakas

Namaskar.

It is good you have collected different cause of taking even sentient food from a hotel or restaurant will be considered as tamasika (for a spiritual aspirant who follows sattvika diet).

To add this "the person who eats, the person who serves and the cook, who prepares the food and the person who is paying for the food" when their mental condition are sentient, the food will be sentient only particularly for cooked food.

For an example, if somebody in tension or in sad or depressed mood, if he / she takes food that time even the sentient food changes its nature in body.

If the person who is serving is not in sentient mood (greedy, angry, sad, depressed etc.) then even in a margii family one eats food, that will affect our mind and sadhana.

Same way, if the cook is not in sentient mood (may be even a dada, didi or a margii) also affect our mind.

Lastly the person who is paying for food (owner of restaurant or hotel and house owner) if not in sentient mood and the source of income is not in a moral way, that food also affect our meditation.

Baba has instructed WT workers to take only (priityanna), food is offered out of love, not for money purpose or to get blessings or for personal benefits. That is the meaning of the food should not be touched or purchased by the mean-minded people. If there is possibility to carry whole fruits, nuts etc. in the time of travelling, not need to take others cooked food. If that is not possible, then prepare your own food , pack and travel.

in Him,
Ac Shuddhatmananda Avadhuta

- Here is a link to the initial letter on this topic: Food for A-grade sadhakas

== Section: Prabhat Samgiita  ==

सृष्टि की रचना से पहले की हालत

(जो साधना का 6th पाठ नहीं करता, वह यह गाना नहीं समझ सकता )

प्रभात सङ्गीत  4493 गान रचे छिले केनो, तुमि जानो...

भावार्थ

बाबा ! हे परमपुरुष ! तुम्हारे काम करने के तरीके कितने अनोखे हैं। केवल तुम ही जानते हो कि तुमने इतने अधिक सुन्दर गीत क्यों बनाए। तुमने कृपा कर अपने गीतों में  इतनी मधुर और कोमल लय, तान भर दी है कि वह बेसुध कर सबके मन और हृदय को तृप्त कर देती है।

हे मेरे प्रभु ! इस सृष्टि के बनने के पहले यहाॅं अँधेरा ही था। यह  बहुत अधिक घने अँधेरे में भरा हुआ था। इस अँधेरे में कालेपन के अलावा कुछ नहीं था। सभी पञ्चभूत अर्थात भूमि, आकाश ,अग्नि, जल और वायु आदि ,उसी अँधेरे  में बीज रूप में डूबे हुए थे। इन जीवों और अन्य रचनाओं का तो कहीं चिन्ह ही नहीं था। किसी भी जीव के लिए आनन्द, प्रेम और आकर्षण सवाल नहीं था क्योंकि वे तो उस समय उत्पन्न ही नहीं हुए थे। आज कोई भी परमपुरुष के उस अकेलापन की कल्पना नहीं कर सकता।

हे परमपुरुष ! इस सृष्टि को आकार देते समय तुमने प्रेम से सोचा कि “मैं एक हूँ, बहुत हो जाऊँ” ,  इसकी प्रत्येक रचना के साथ मैं अपनी लीला करते हुए सुख और दुख के खेल को खेलता रहूँगा। बाबा ! तुमने फूलों को खिलाकर उनमें रङ्ग भरे और हमारे ऊपर अकारण ही  कृपा का प्रकाश  डालकर जगा दिया।  हमारे हृदयों को आध्यात्मिक सत्य से भर दिया। बाबा ! तुम्हारी लीला की तुलना नहीं की जा सकती है। तुमने इस संसार की रचना की, तुमने प्रभात सङ्गीत की रचना की। इसके द्वारा तुमने हमें वह रास्ता बताया जिससे तुमको प्यार किया जा सके। तुम्हारी लीला अनन्त है, तुम कृपा के सागर हो। (1)

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

== Section 3: Links ==

Postings to Read

Sadhaka life vs material pursuit

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

Puja: closed eyes or open

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

Meaning of: "work while dying"

• https://anandamargauniversal.blogspot.com/2013/09/commonly-misunderstood-teaching-of.html

Mentalidad despreciable de los multimillonarios

• https://anandamargauniversal.blogspot.com/2025/06/mentalidad-despreciable-de-los.html
  

Prout & invasions

• https://anandamargauniversal.blogspot.com/2019/08/easiest-way-to-capture-other-countries.html

Mahaprayan of Dr. Jitendra Singh

Baba

Mahaprayan of Dr. Jitendra Singh

Namaskar,

It is with much sadness that we share the news of the mahaprayan of Dr. Jitendra Singh ji of Suva sector. 

May we all take solace in the fact that Baba will lovingly bestow His infinite grace.

in Him,
Harideva

Note: Here is an alert for those cremating a dead body in India or Indian managed cremation homes around the world. Their custom is to put the fire in the mouth of the deceased to initiate the burning of the body. This is prohibited in AM as it is uncivilised. So watch out; do not allow this. If you are not careful, they will end up cremating the body in this manner. Make them aware ahead of time. 

Ananda Marga Caryacarya states, "The practice of putting fire into the mouth of the dead body is repulsive, it should not be encouraged." (Caryacarya - 1, Disposal of the Dead Body)


~ 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 the minds of readers. 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"

- "We pray to Baba - please give him shelter in his 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, and 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 how 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 grand 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. By 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 a 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 away. That is their hypocrisy.

== Section 2: Links ==

Postings to Read

Meaning of: "work while dying"

• https://anandamargauniversal.blogspot.com/2013/09/commonly-misunderstood-teaching-of.html

Mentalidad despreciable de los multimillonarios

• https://anandamargauniversal.blogspot.com/2025/06/mentalidad-despreciable-de-los.html
  

Prout & invasions

• https://anandamargauniversal.blogspot.com/2019/08/easiest-way-to-capture-other-countries.html

Defect of sentiment: public display

• https://anandamargauniversal.blogspot.com/2015/10/examples-people-do-silly-things-5-more.html

Sadhakas hidden

• https://anandamargauniversal.blogspot.com/2016/08/baba-this-email-contain-four-sections-1.html
  

Mystique of Tiger's Grave + Trap of self-praise & appreciation

• https://anandamargauniversal.blogspot.com/2015/03/margii-style-of-thinking.html