Confusion about samadhi

Baba

This email contains two sections:
1. Posting: Confusion about samadhi
2. Links

Confusion about samadhi

Namaskar,
In a collection of Baba stories, an assertion is made by one storyteller about the nature of our sadhana practice. In particular, it is stated that the highest aspect of sadhana - nirvikalpa samadhi - means physical oneness with Parama Purusa.

As Ananda Margiis, we must examine the veracity of this claim. Because as we know, if an incorrect, philosophical tenet is put forth in story form, then the whole society can be led astray. This happened in the past with Mahasambhuti, i.e. Lord Shiva and Lord Krsna. Such events must not be repeated.


Bogus idea: "physical oneness"

This letter examines the accuracy of the assertion that nirvikalpa samadhi means physical oneness. We should all see how far this key assertion from Dadaji's collection of Baba stories is in concert with Ananda Marga spiritual philosophy. Really, does nirvikalpa samadhi mean physical oneness with Parama Purusa?

Every sadhaka knows that meditation is a psychic and psycho-spiritual phenomenon. Spiritual attainment comes as the unit mind nears and touches the shores of the Cosmic Mind. So sadhana is primarily a mental & spiritual endeavour - not a physical one. This is a fundamental point which we all accept.

Even the person initiated yesterday understands that to do sadhana one must close the eyes, keep the body still, and use the mind to dive within. We are drawing the mind away from the physical sphere and channelising it toward the inner spiritual world. In first lesson, the aspirant closes the eyes, withdraws the mind from physicality and by this process enters the purely psychic realm. The whole focus is on the mental sphere; thinking is everything.

In pointed fashion, the mind is then directed through various cakra points until it reaches the ista cakra. There the sadhaka begins mantra japa, thereby crossing into the psycho-spiritual realm. When the mind reaches its apex stance and becomes lost in object of ideation, that is known as samadhi. Then one is in a purely spiritual state. So from day 1 in Ananda Marga, every practitioner understands that in sadhana the flow of mind is towards the psychic and spiritual realm.


Step-by-step mental movement in sadhana

Here below Baba gives a beautiful and precise explanation of the path of sadhana - i.e. how the movement starts in physicality and proceeds onwards towards the pure spiritual plane. The spiritual realm is the culminating aspect.

Ananda Marga ideology states, "Sádhaná starts in the plane of physicality and moves towards the physico-psychic plane. This first phase of sádhaná is performed by the “doer I”. Then from the physico-psychic plane to the pure psychic plane, and from the pure psychic plane to the psycho-spiritual plane – this portion of sádhaná is done by the “knower I”. In the final stage of sádhaná, the pure spiritual phase." (1)

So it is very clear from Baba's above teaching that the more subtle aspects of realization occurs in the psycho-spiritual and purely spiritual realms.


Highest realisation is nirvikalpa samadhi

As is commonly known, the highest attainment on the path of sadhana is nirvikalpa samadhi.

Ananda Marga ideology guides us,"Such a state is called Nirvikalpa Samádhi or the state of total absorption of the unit-mind in the Supreme Spirit." (2)

"Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi." (3)

So the apex of all sadhana is nirvikalpa samadhi wherein the mind loses its own individual existence and becomes one with the Cosmic Self. Baba terms this "the pure spiritual phase." Or we can say that when mind is merged in Supreme Consciousness then that is savikalpa samadhi; and, when mind is entirely lost - like a drop of water becomes completely lost within the vast ocean - then that is nirvikalpa samadhi.


Nirvikalpa samadhi: "Physical oneness" is bogus idea

Unfortunately, one storyteller, herein referred to as "PW", has outlined the path of sadhana in the opposite manner.

The storyteller wrote: "People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order)."

So the storyteller's (PW's) words run entirely contrary to Baba's stated guideline. Baba says that nirvikalpa samadhi is the culmination of sadhana where the mind is lost in the spiritual realm, and PW contends that nirvikalpa samadhi culminates in the purely physical plane, i.e. "physical oneness". So PW's explanation is the polar opposite of Baba's divine guideline.

After all, when the mind itself is not something physical, and when that mind is then goaded towards something more subtle, i.e. that Supreme stance, then there is no question of nirvikalpa samadhi meaning "physical oneness." That is entirely illogical and irrational and wholly against Ananda Marga teachings on the science of mind.

And this is the story that one Dada included in his collection. How far Dadaji is truly confused about this, we can only surmise. What is clear however is that this aspect of his collection of spiritual stories does not properly reflect the ideals of Ananda Marga ideology.


Importance of stories

Since the very beginning of human expression, stories have played a vital role in guiding (and misguiding) the common people. General citizens are not interested in philosophy, rather they turn to stories for their learning and education and to soak up spiritual teachings. A good story leads the masses in the right direction with right understanding, whereas a poor story leads people in the wrong direction with the wrong understanding.


Summary

Unfortunately, this point from the aforementioned story compilation fails to meet the aforementioned standards on numerous fronts. PW asserts that nirvikalpa samadhi means "physical oneness" with Parama Purusa. However, as we know, Sadguru Baba's many teachings on nirvikalpa samadhji clearly demonstrate that nirvikalpa samadahi is purely a spiritual experience far above the limited boundaries of physicality, but PW claims nirvikalpa samadhi to be "physical oneness." Such a conclusion is in gross opposition to Ananda Marga philosophy. On this point alone the story is entirely unsuitable and will misguide readers. All that can be said is that if any senior person or avadhuta is confused about the very basic fundamentals of sadhana, then there is real cause for concern.

Namaskar,
at His lotus feet,
Alok


What is needed to write a proper Baba story

It is important for us to consider what is needed to write a proper Baba story. First and foremost one must ensure that the Baba story is itself true. After carefully making this assessment, these following criteria are needed: (a) deep devotion for Baba, (b) pointed understanding of Ananda Marga philosophy, and (c) literary skill.

Devotion allows a person to write with proper flow and prana. Ideology brings right direction and philosophical consistency. Literary skill brings artistic value and beauty.

Of these three characteristics, if one has only devotion and lacks philosophical understanding and lacks writing skills, then sometimes their story will not have philosophical support. And in some cases the story may even be dogmatic. And, certainly without literary skill, the story will be rough and jagged and will lack proper expression.

If one has only philosophical understanding and lacks devotion and is shy on writing skills, then their Baba story will be dry and poorly expressed.

So if there is proper devotional feeling and ideological understanding, then one's literary skill will help make that story shine. While if one uses all their literary talent on a story that lacks devotional feeling and philosophical understanding, then that story will be a mess - i.e. useless and poisonous.

Unfortunately, nowadays there are some who fall in this last category. They may or may not have the writing skills, yet utterly lack proper devotional feeling and ideological understanding. In that case, the devotional component of the story is ruined or left out entirely, or one will write something contrary to the ideological fundamentals of Ananda Marga. If one has devotion then that literary skill give devotional flow to the story, but if one does not have devotion then that literary skill is meaningless. So when those lacking both devotion and philosophical understanding write a story, then the outcome will be like applying cosmetic make-up to a dead person - there will not be any charm. It will be useless and dogmatic

Best is to cultivate or have all the qualities: (a) requisite devotion, (b) understanding of Ananda Marga philosophy and (c) literary skill. Then one can write a beautiful and loving account that will inspire so many readers across the ages.

And again, the first and foremost point is to ensure that the original material - i.e. the Baba story itself - is true and accurate.


If not corrected new people led astray

It is most unfortunate that the story Dadaji shared falls in the latter category - it misguides. So the longer this story and accompanying explanation are circulating around, the more people will be misguided by it. Or, even worse, some new readers may already have the idea in mind that meditation moves towards the spiritual realm, in which case when they read the story they will think that Ananda Marga is some lowly path since it culminates in the realm of pure physicality.

For these reasons and more we must be adamant that all our writings - especially our stories - perfectly reflect Ananda Marga ideals. Unfortunately, this particular story could not live up to this standard as it leads people away from Ananda Marga spiritual teachings by wrongly stating that the highest attainment in sadhana - nirvikalpa samadhi - culminates in the realm of physicality. The appropriate steps should be taken to either correct or remove this section from his compilation of Baba stories etc.


The process of sadhana

Here Baba describes how the aspirant is to withdraw their mind from external physicality and goad the mind within - in a step-wise manner. The following teaching from Baba wonderfully puts forth this process.

      Yacchedváun manasi Prájiṋastad yacchejjiṋána átmani,
       Jiṋánamátmani mahati niyacchettadyacchecchánta átmani.

Ananda Marga ideology guides us, "Absorb the forces of your organs in your vital force, and the dormant potentiality of your sensory power will make you more energetic – more mentally powerful. That is why wise people direct all their endeavours towards this end. Gradually merge this awakened mental force in your intellect, in your subtle sense of ego. In other words mingle your sensory potentiality with your mental potentiality and your mental potentiality with the potentiality of your I-feeling. Then identify all the collective force of your microcosmic intellect with your great I. That is to say, merge all the potentiality of your unit-I, in that of Cosmic-I. People of wisdom, eventually absorbing all their egocentric potentiality in the integrated, calm, non-attributional Entity, attain their deliverance from all evil thoughts and worries. This gradual process of absorption of the unit consciousness in the Cosmic Consciousness or the individual entity in the collective Entity is what is called Sádhaná (spiritual practice). The final attainment of attributelessness in the restful and tranquil Atman is the Supreme target, the ultimate goal. The only duty of one who has attained human body in whom human potentiality is present, is to progress on the path of sádhaná. No one of intelligence should waste even an iota of time. With every respiration your longevity is diminishing. From the day of your birth as an infant you have been speeding towards the funeral pyre. Every moment is taking you closer and closer to death. So I say do not waste your time needlessly." (4)

The following are many of Baba's related teachings on nirvikalpa samadhi.


Baba demonstrates nirvikalpa samadhi on a sadhaka

   Ananda Marga ideology guides us, "The sádhaka first sat in siddhásana with the spinal chord erect, and then began to practice dhyána on all the cakras – múládhar, svadhistána, mańipur, anáhata, vishudha. During that period he had a unique experience. He felt within that his dear object of meditation was dancing with two skulls. Thereafter, he raised his mind to ájina cakra and began to practice dhyána in the prescribed dhyána mudra. Next, when he concentrated his mind on lalaná cakra, the function of the ten sense organs of his body was suspended. The sádhaka lost his mind in the Cosmic Mind and became one with the Cosmic Mind. He looked peaceful and serene.)"
  "It was noted in the aforesaid instance that his indriyas and unit mind totally lost their power of functioning. And in the total absence of the mind-entity the unit mind can have no notion of duality. “Tasya sthitih amánasikeśu”. This is why this samádhi is called nirvikalpa samadhi."

    “Átmani mahadaham' cittánám' prańáshe nirgunásthitih nirvikalpa samádhi vá” (Ánanda Sútram).

   "Some sádhakas' minds, the moment they reach the pituitary gland, stop functioning. The minds of some sádhakas cross all the cakras, rising in gradual ascendancy from the lowest cakra, and ultimately reach the sahasrára cakra. This is the highest state of realization in the spiritual sphere. When the unit mind goes beyond the jurisdiction of the indriyas, and the seeds of reactive momenta have been completely destroyed, it becomes altogether non-existent. In that state of complete mindlessness the jiiva gets completely merged in Shiva. The mind, after reaching the sahasrára (pineal plexus) does not return. And due to the obliteration of spatial differences the sádhaka dies a physical death."

    Páshabaddho bhavejjiivo páshmukto bhavecchivo.

One moment crying, next moment laughter, then again crying

   "But the minds of those whose samskáras are not yet completely burnt up, descend again after remaining in a trance for a certain period. Some sádhakas' minds, after reaching the stage of kalá, stop functioning. Under natural circumstances these sádhakas remain without any external body-consciousness for about five or six hours. If the mind rises still higher, they can remain unconscious for 24 hours."
   "Nature of the post-trance state: After the samádhi or trance is broken, two completely different pictures of the different worlds present themselves before the sádhaka. In the inner life he or she experiences an unbroken flow of bliss – an endless ocean of bliss, with external tranquillity and indescribable sweetness. On the other hand, the outer world appears to be dry, desolate and unsubstantial. In the inner life, he feels the most intimate contact and sweetest touch of the loving Father, but in the outer world, he or she feels detached from the original abode – the abode of eternal bliss. So this world of inferences appears to be dry and dreary. One feels difficulty in adjusting with the external world. The pangs of separation from the Lord affect one's mind. As a result, sometimes one bursts into laughter, sometimes one breaks into sobs. To normal people his or her behaviour appears to be abnormal, but actually it reflects a very high stage of spiritual attainment. Soon afterwards, he or she attains the non-attributional stance – the highest state of spiritual attainment. Attaining this highest stage, by the Macrocosmic Grace, the sádhaka establishes himself in the original stance of the Supreme Entity – Parama Brahma." (5)


When it becomes permanent it is called mokśa

Ananda Marga ideology guides us, "Mokśa – When the sam'skáras of a sádhaka or a spiritual aspirant are exhausted the inactive or dormant mind merges into the unit consciousness and the unit consciousness merges into the cosmic consciousness. This the state of Nirvikalpa Samádhi. Nirvikalpa Samádhi, when it becomes permanent it is called Mokśa or salvation." (6)


The reason that beginners find it difficult

Ananda Marga ideology guides us, "Dhyána: Diipanii and mantra caetanya are not necessary in the process of dhyána, but they are necessary in japakriyá [auto- or outer-suggestion through repetition of mantra]. Those who are unsuccessful in japakriyá find it very difficult to master the practice of dhyána. In the process of dhyána, mantra, diipanii, and mantra caetanya – all three – are associated with the dhyeya Puruśa [Puruśa as the object of ideation]. So from a subtle perspective, japa is a composite of a number of processes, but dhyána kriyá is complete in itself, and this is the reason that beginners find it difficult to become established in dhyána. For those who can establish themselves in dhyána, however, samádhi is a certainty...Only after one is established in dhyána can one attain nirvikalpa samádhi. If one is established in samádhi, liberation or salvation will come as a matter of course. " (7)


Spiritual attainment is only possible when...

  Ananda Marga ideology guides us, "The goal of a spiritual aspirant is Nirguńa Brahma [Non-Qualified, or Non-Attributional, Supreme Entity] then ultimately the microcosmic mahat will also merge in pure Citishakti. The unit mind will totally lose its individual existence and become one with Supreme Consciousness. In such a case, where all mental activities are suspended in Bhúmábháva [Cosmic ideation], it will be a case of objectlessness, or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension of the mind)."
   "This stage of spiritual attainment is only possible when all the guńas, or binding factors, have ceased exerting a static influence on the mind. This state is the state of mindlessness and consequently objectlessness."
   "This state is verbally inexpressible, because Tasya sthiti amánasikeśu – “This state of objectlessness being beyond the orbit of the mind, it is not mentally apprehensible.”" (8)


There remains only paramátma and not the mind

Ananda Marga ideology guides us, "Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda." (9)


A rasagolla is ephemeral; only Parama Puruśa is infinite

Ananda Marga ideology guides us, "The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains. infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one's own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy." (10)


Step-by-step from beginning to culmination - samadhi

Ananda Marga ideology guides us, "Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness." (11)


Tendencies of the mind are completely suspended

  Ananda Marga ideology guides us, "Samádhi. The state in which the tendencies of the mind are completely suspended following the practice of dhyána is called nirvikalpa samádhi."
   "Though in the samádhi attained through the practice of Iishvara prańidhána the “I” feeling as well as the mental propensities are not totally suspended, one becomes ensconced in the Cosmic stance. The jiiva [unit] gets established in Infinity. This state is called savikalpa samádhi." (12)


The end of all the sam'skáras

Ananda Marga ideology guides us, "The pineal as a structure controls all these fifty vrttis taken internally and externally by all ten indriyas. 50 x 2 x 10 = 1000. Yogis having control over the sahasrára cakra attain nirvikalpa samádhi, a state where they are beyond the approach of all the vrttis. Within the scope of these vrttis lies the seed of sam'skára – good or bad. So the attainment of such a state means the end of all the sam'skáras, exhaustion of all the previous momentum accumulated by the mind due to its previous journeys in Brahma Cakra. This is what is called mokśa – union with the Transcendentality." (13)


PW: purodha wt - we did not put PW's actual name as we are giving him opportunity to mend his ways - if he fails to fix this error, then next time his name will be revealed.

References
1. Subhasita Samgraha - 18, Cult, Inference and Propensity
2. Subhasita Samgraha - 3, The Intuitional Science of the Vedas – 6
3. Subhasita Samgraha - 19, The Supreme Aesthetic Science and the Cult of Devotion
4. Subhasita Samgraha - 4, The Chariot and the Charioteer
5. Abhedajiṋána and Nirvikalpa Samádhi
6. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
7. Ananda Marga Ideology & Way of Life - 9, Tantra and Sádhaná
8. Ananda Vacanamrtam - 33, Savikalpa and Nirvikalpa Samádhi
9. Subhasita Samgraha - 19, The Supreme Aesthetic Science and the Cult of Devotion
10. Ananda Vacanamrtam - 7, Devotion Is the Life-Force of a Devotee
11. Ananda Vacanamrtam - 23, Samádhi, Senselessness and Sleep
12. Caryacarya - 1, Sadhana, pt# 8
13. Idea and Ideology, Mind, Práńendriya and Vrtti

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== Section 2: Links ==

Recent Postings

Prout Magazine: dangerous trend

BP post unjustly snatched away + History of destruction of margii rights

Other topics of interest

Learning from this great loss

Why this bogus quote was created

Photo exacerbates suffering + 2 more

Baba

This email contains three sections:
1. Posting: Photo exacerbates suffering
2. PS #734: Today moved by Your soothing touch
3. Links

Photo exacerbates suffering

Namaskar,
As we all know, the various ceremonies given by Sadguru Baba in Caryacarya are to be performed in a way to preserve the sanctity of the function and prevent dogma from entering in. One key point about the shraddha ceremony is that a photo of the deceased should not be on display during this shraddha function. And here is why.

In His Hindi Ananda Vacanamrtam discourse about how to deal with death, Baba guides us that when the loss is raw for those mourners, then the mind should be diverted away from their loss. That is why during the mourning period, after a death, nobody should talk about or praise the deceased in front of the deceased’s family members. Because that will exacerbate the suffering in the mind of those mourners. Having the photo on display will only heighten the pain of those grieving as it will be a constant reminder of their loss.


Not putting photo is for the benefit of the mourners

Our Ananda Marga is the path of bliss - everything is related with attaining bliss. So nothing should be done that exacerbates one’s grieving and sorrow.

Because the memory of their loss is raw, and if you remind the family of the deceased by having a photo on display, then the whole scene becomes more emotional and agonizing. And that should be avoided - the mind should be goaded towards Parama Purusa. That is why the photo of the deceased should not be on display during this shraddha ceremony.

In Him,
Liila’

Please see the below scene from one shraddha ceremony. The photo of the deceased is prominently displayed on the decorated table. Seeing the photo all the mourners are sobbing. Because all those present are seated facing directly towards the photo of the deceased. So the memory of the deceased is directly projected to all. The photo is squarely placed in front of those grieving mourners, and that dramatically multiplies their sorrow. Wallowing in that pain, those mourners are sobbing, bending forward with their head bowed down.

Baba guides us that when the loss is raw for those mourners, then the mind should be diverted away from their loss. But the photo of the deceased reminds them of their loss and exacerbates their suffering. Seeing the photo of their love one deepens their pain and makes their loss feel more raw.

Now see the below scene: distraught family members and friends are sobbing seeing the photo of their departed loved one. That is why the photo of the deceased should not be on display during the shraddha ceremony.

​

In the above scene, people are going against the ethic of Ananda Marga philosophy by putting the photo of the deceased on display during the shraddha ceremony. By this way, the grief-stricken family suffers more. That is why the photo of the deceased should not be on display during the shraddha ceremony. Because it exacerbates the suffering of the mourners.

== Section 2: Prabhat Samgiita ==

Today moved by Your soothing touch

"Áji, tomári parashe tomári haraśe,dharańii ut́hilo hási..." (Prabhat Samgiita #0734)

Purport:

O’ Parama Purusa, today, basking in Your ever-flowing joy and moved by Your soothing touch, all mortals - all my brothers and sisters - have started smiling. Everyone is wholly ensconced in Your cosmic rhythm and infinite bliss. From all corners, human beings everywhere are expressing their heart-felt feeling by proclaiming: "O’ Supreme Entity, O’ my Dearmost, I love You.”

O’ Compassionate One, in the flow of Your grace and blessings, the dark fog has lifted in the mere blink of an eye. Those sinners trying to extinguish Your light, Your universal ideology, have suddenly vanished from the scene. It is Your grace.

Those thoughts, which were previously lying suppressed in seed form - in the realm of imagination, have today descended down into the core of all mortals. All have started thinking about bhagavad dharma. With this kindling of light on earth, all are now trying to merge into the seven realms - and play the divine flute in unison, with one Supreme Goal in mind....

== Section 3: Links ==

Recent postings

Handling finances

How to bring change in AMPS

Other topics of interest

This dogma hurts lifespan of Ananda Marga

Firecrackers & tragedy

Resolution against avadhuta's filthy abuse

== Report ==

Resolution against avadhuta's filthy abuse

(Courtesy of Facebook)

RESOLUTION NO.-4 adopted unanimously.
YES-39, NO-Nil

On 19th April 2016 Sri Rajesh Singh proposed a discussion on abusive behaviour of Dada Divyachetananandaji towards Brother Devesh Kumar, who is a senior and sincere margi. He has been fighting against the distortion of Baba's books and the dogmatic celebration of Mahaprayan Diwas for past many years.

Members of Proutists Forum discussed the issue seriously and also provided opportunity to Dada Divyachetananandaji to clear his stand. The trial was fair and non biased. But unfortunately the stand taken by Dada Divyachetananandaji was not satisfactory. During the discussion many times he left the forum even though he was added time and again considering the humanitarian grounds and natural justice. At last he gave a statement accepting that there was a heated argument between him and Deveshji and non-denial of abusive language. Till the end he was not-willing to repent or apologise. Later on, the statements furnished by two eye witnesses substantiated the charges on Divyachetananandaji.

Now considering all facts it was proved beyond doubt that Divyachetananandaji is guilty.

On 20th April 2016 Proutist Forum unanimously passed the following resolution.

Dada Divyachetananandaji's conduct is against the WT Conduct Rule and Forum demanded apology from him. Since he has not apologised so far, नीरव व्यवस्था or Silent Action should be taken against him. He being a WT, we are taking a lenient approach and resolute to take नीरव व्यवस्था / Silent Action for 15 days, hoping he will do self introspection to improve himself.

- Niranjan Kumar (Delhi)

How keeping bad company causes depravity + 4 more

Baba

This posting contains five sections:
1. PS #3378: Will You not come today in my dry heart
2. Important Teaching: How keeping bad company causes depravity
3. Comment: Re: Useful fanaticism
4. Links


Will You not come today in my dry heart

"Ámár e kat́hin hiyáy,ásabe tumi ki ná jáni ná..." (Prabhat Samgiita #3378)

Purport:

O' Parama Purusa, will You not come today in my dry heart. You are mine. By Your grace, I am calling Your divine Self again and again - day and night. I want Your close proximity. Whether or not You will grace me by coming to my dry, bhakti-less heart, I do not know. But if, by mistake, or by any means You come in my heart, then You will not lose anything; Your prestige will not be ruined. Now due to restless mind ==I can't do sadhana properly. Baba, by Your grace please appear in my dry mind. 

O' Cosmic Entity, by Your grace I have decorated Your supreme seat with countless lamps and with a display of light. And by Your grace with all my heart I go on singing Your song nonstop - continuously. Those songs I have composed in Your ideation, in Your tune, in Your language. Baba, please grace me by coming and taking Your seat in my dry heart. 

Baba, I have so many hopes and aspirations about You in my mind: I have so many desires and so much love for You. Among all these many desires - whether or not You will grace me and satisfy some of them - that I do not know. Only I request You to please come and satiate my eternal longing for You.

Baba, You are love Personified; I feel in my heart that You will come to me...

== Section 2: Important Teaching ==

How keeping bad company causes depravity

   Ananda Marga philosophy states, "Many people in society do not become criminals because of physiological or hereditary factors. Nor do they become involved in criminal activities due to the influence of base propensities, or due to lack of education or social control. Yet today civilized society looks down on them because they are criminals when they could have been revered as ideal human beings with impeccable characters if they had been given a proper environment."
   "They are glaring examples that honest people can become dishonest as a result of environmental pressures. The sensitive, honest son of a villainous father is compelled to participate in antisocial activities out of fear of paternal abuse. This creates a habit which eventually becomes part of his nature." (Human Society - 1, Justice)
   "In the modern world there is a wide variety of films which excite the passions and have a degrading influence on boys and girls, adolescents and young men and women. Such films create in cinema-goers the desire to emulate in their individual lives the criminal activities, the vulgar expressions of love, or the adventurous behaviour that they see enacted on the screen. This is another example of how keeping bad company causes depravity. Many cinema-goers imagine that the characters that they see on the screen are their actual acquaintances, but when they try to emulate these characters, they discover that the real world is much tougher than the world portrayed by the cinema." (1)


Boy Killed His grandmother

Note: A boy shot and killed his old grandmother directly after playing a violent video game. Such video games are graphic interactions where players ruthlessly and mechanically kill all kinds of people etc. According to Ananda Marga philosophy, we know that such games have dangerous effects on participants, especially impressionable youths. These games deeply  engage players who become deeply involved and engrossed - they think they actually killed those people. They become so brainwashed that they cannot differentiate between their computer world and real life affairs. We must not allow children to see such violent movies and play such violent video games. So many dastardly crimes have occurred because of these violent video games and movies.

Here is another incident to know about. One teenager watched a horror film over and over again. By this way he became obsessed with the film's main character who ruthlessly murdered his mother and his sister. After watching the film many times, in a cold-blooded, detached manner, the teenager committed this same barbaric act. The teenage boy ruthlessly murdered his mother and his sister.

We should pay heed and not allow children to see such violent movies and play these violent video games. So many dastardly crimes have occurred because of these vicious video games and movies.


Reference
1. Human Society - 1, Justice

== Section 3: Comment ==

Re: Useful fanaticism

Namaskar
Sister Indrajiit has written a well thought out submission for us all.

 The path of bliss is not strewn with flowers..but what are obstacles and pain anyway to a Yogi or Yogini?
Enduring hardships and sacrificing ourselves for our brothers sisters ,children animals , plants of the world is it not a life worth living?

What a grandmother I had. Even when she was blind at 87 she would find her way down the street feeling her way to an old lady's house who was dying all alone . As she walked she would call to the birds.
That lady was despised for twenty years by the whole neighborhood for being so meanminded.
One day this lady had badly soiled her bed and my grandmother managed to move that  lady and lovingly clean her and the rubber sheet ...bathing and clothe her.
All at once this lady broke down..crying. She also admitted she had never been friendly to anyone.

She wanted to know how my grandmother could clean up her mess and still be smiling.
My grandmothers answer? " Oh my dearest one..you are my neighbor and my sister ...it is not me who serves you,"
"The Lord is here with us" Everyday thereafter my grandmother would visit this lady until she died
My grandmother was there to hold  her hand when she breathed her last.

Dada's grandmother was shunned by her whole village. Why? Because she embraced all the untouchables. She gave them water food and invited them to sit. This was in a culture whereby it was considered wrong and unclean  to even be touched by an untouchables shadow.

At her funeral pyre all of the untouchables turned out honoring her great humanity and memory. DADA Y was a little boy and he cried for three days.

So Do Do Do and don't sit inert in the corner of your house. And when you .."Do" do it smiling..knowing full well that  your smile is BABAS SMILE.
 Be fanatical in your sadhana and your service and sacrifice . First it becomes a habit and then that habit becomes your nature.
Be a true Ananda Margii.  Be known by your kiirtana ,service ,sacrifice, and your eyes that shine like twinkling stars..
Be and Become.

In BABA
govinda
usa

Note: Here is a link to the initial letter on this topic - Useful fanaticism

== Section 4: Links ==

Scandal: Watch out for this purodha Wt

How greedy people destroy their peace

Other topics of interest

Why so much police

Fake BP manual makes margiis subservient

Baba story and discourse theft

Baba

This email contains two sections:
1. Posting: Baba story and discourse theft
2. Links

Baba Story and discourse theft

Namaskar,
This Baba story is not just a story but also the reply to the propaganda by B group.

In 1958, AMPS first gained access to audio recording devices and began using audio reels to record Baba’s discourses. Baba ordered that the original audio recorded version would stand as the mother copy and all translations were to be made from that original language.

But B group was and is spreading the propaganda that all any and all discourses given by Baba should be translated via Bengali and all books should indicate Bengali as being the original language - not the Hindi nor the English audio file.

In the very early years of Ananda Marga when recording devices were not available, i.e. from from 1955 - 58, Baba’s system was that sadhakas noted down His discourses with pen and paper. Then Baba reviewed them in Bengali. So Bengali became the original language of those few select discourses.

That system stopped in 1958 when audio recording devices began being used in AMPS. Then the rule became that all discourses that were recorded on audio machines should be printed "As-Is." Since Baba's order, books like AV-34 (E) have been printed and published in the "As-Is" form.

But B group’s false propaganda message is that all discourses should be marked as "from the original Bengali" - regardless of which language Baba originally delivered the discourse.

This letter deals with this highly significant issue.


Preview:
History of Baba’s discourses mid 1955-1958

1. Baba delivered nearly all of the DMC discourses for Subhasita Samgraha parts 1 – 6 in Hindi.
2. That was before audio recording devices were available in Ananda Marga.
3. Various margiis noted down Baba’s discourses at DMC and presented them to Baba for publication.
4. Those who noted down the discourses for SS-2 to SS-6 were native Bangla speakers so they wrote their notes in Bengali.
5. Those note-takers missed much of what Baba actually spoke in Hindi.
6. So Baba worked with them in the ensuing days and weeks to make the discourses proper.
7. Because they were native Bangla speakers Baba worked with them in Bengali to finalise those discourses.
8. Baba’s review in Bengali was exhaustive and numerous sections were added.
9. So Baba included an Author’s Note in SS-2 indicating that although the discourses were originally given at DMC in Hindi, one should treat the printed Bengali version as the original. Because an audio recording was not made of the original Hindi DMC discourse and Baba made many updates to their notes in Bengali.

Note: Most are aware that this issue has been fought over for 26 years. Those with deeper interest should please write us – and we will provide you with all the relevant documents. This is not a language issue; rather, maintaining the authenticity of Baba’s discourses is what is at stake.

Back in the early days, before there was the recording technology in Ananda Marga to audio record discourses, Baba delivered DMC pravacans that became part of the Subhasita Samgraha series of publications – specifically part 1 to part 6.


How SS 2-6 were written before 1958

In particular, those discourses of Subhasita Samgraha parts 2 – 6 were originally given by Baba in Hindi at the DMC venue. Those discourses were not recorded on audio because reels and cassettes were still not available those days in Ananda Marga. So some people were assigned to note down the discourses with pen and paper. Since those note-takers could not properly write down all that Baba spoke, it was needed to check over the accuracy and completeness of their notes. Ultimately, Baba had to expound greatly on the topic as the Bengali notes of Har Govind Mandal ji and Sushil Dhar ji were just bits and pieces of what Baba had actually spoken.

Now here comes more about the discourses in SS parts 2 – 6.


Baba updated SS-2 during lunchtime in the 1956 era

Here is the story how both Har Govind Mandal ji and Sushil Dhar ji could only note down bits and pieces of what Baba had actually spoken at the time of DMC. They were native Bangla speakers who would regularly take dictation from Baba in the Jamalpur railway office during lunchtime. He would sit under the tree when the weather was good - and when the weather was not accommodating then He would give dictation at His desk in the railway office.

And sometimes Baba would sit under the tree at night with an oil lamp and give them dictation after Field Walk.

In the case of those DMC discourses that eventually became Subhasita Samgraha parts 2 – 6, Har Govind Mandal ji and Sushil Dhar ji noted down those discourses when they were originally given by Baba in Hindi at DMC. But Har Govind Mandal ji and Sushil Dhar ji were unable to capture all of what Baba spoke - they only noted down bits and pieces. And those notes were in Bengali, even though Baba primarily delivered those discourses in Hindi.

So to prepare the discourse for publication, Baba would orally update their notes in Bengali and they would write down Baba's updates in Bengali. This was done for the ease and efficiency of those native Bangla speakers who were taking down Baba’s dictation. Specifically, Baba was involved in updating and correcting their notes that would eventually comprise the published discourses of Subhasita Samgraha parts 2 - 6. And, as stated, most of this was done during lunchtime at the Jamalpur Railway Office or in the evenings.

The key point here is that both Har Govind Mandal ji and Sushil Dhar ji were native Bangla speakers. And Baba had to expound greatly on the topic as the Bengali notes of Har Govind Mandal ji and Sushil Dhar ji were just bits and pieces of what Baba had actually spoken in Hindi at the time of DMC.

So for their ease and accuracy, Baba worked with them in updating their notes in Bangla.

This entire process occurred because at that time Ananda Marga did not have the capability of audio recording Baba DMC discourses. That technology was brought into our Ananda Marga later on.


Why SS-2 discourses became very lengthy

Thus for parts 2 – 6 of the Subhasita Samgraha series, Baba graciously offered more illustration and explanation. Over the course of many sessions, Baba worked with Har Govind Mandal ji and Sushil Dhar ji to ensure the topic was clearly presented. In that way, those discourses grew in size.

Indeed in parts Subhasita Samgraha parts 2 – 6, the chapters (i.e. discourses) became very lengthy. Some were even 35 pages or or more in length. That is why in those books there are only 4 – 5 discourses per book. Because Baba elaborated greatly while editing the notes of Har Govind Mandal ji and Sushil Dhar ji, and all that work was done in Bengali because those two brothers were native Bangla speakers. Although Baba delivered those discourses in Hindi at DMC, those brothers could not fully write down everything during the time of DMC itself. Thus Baba worked with them later on in Bengali to prepare those discourses for publication.

Because of the sheer length of the discourses, SS parts 2 – 6 contain only 4 or 5 chapters, i.e. discourses. To be exact, SS-2 has five discourses, SS 3-5 have four discourses, and SS-6 has five discourses.

The reason why there are less discourses in SS parts 2 – 6 is because Baba clarified and elaborated upon their notes. What Har Govind Mandal ji and Sushil Dhar ji noted down at DMC was just bits and pieces of what Baba spoke. And those notes were enlarged upon when Baba was finalising the discourse. And all that work was done in Bengali.

Hence, at the end of that process, they were no longer Hindi discourses since Baba had expounded on the topic in Bengali. That is why for parts 2 – 6 of the Subhasita Samgraha series, Bengali is treated as the original language.

And remember, this whole scene occurred because Ananda Marga did not have access to audio recording equipment in those early days.


SS-7 recorded on reel-to-reel machines 1958

By the time Baba was delivering the discourses for SS parts 7 1958 then recording devices had come into vogue. So those discourses were recorded on reel-to-reel machines. In that case, whatever language in which Baba spoke remained the original language of the discourse. Because there was an actual audio recording. So those discourses were to be printed “as is”.


Why SS-2 Hindi discourse treated as original Bengali

With the introduction of recording devices, Baba was able to direct His precious time to other pursuits like organisational reporting etc, since He no longer had to endure hours and days of editing work with those who had partially noted down His discourses.

For all these reasons, at the beginning of the Bengali and Hindi editions of Subhasita Samgraha part 2, Baba has inserted an Author’s Note stating that the discourses were originally delivered in Hindi but had been updated in Bengali. For this reason, for parts 2 – 6, parts of the Subhasita Samgraha series, Baba had expounded on the topic in Bengali. Thus Bengali is treated as the original language. But that is only because in Ananda Marga we did not yet have audio recording devices 


Very important Author’s Note in SS-2

Here is why the Author's Note in Subhasita Samgraha part 2 states that the Bengali is now the original version of this book.

1. There was no audio recording of the original Hindi delivered at the DMC that time because such machines were not yet available in Ananda Marga.

2. Those taking notes when Baba delivered the discourse in Hindi – i.e. Har Govind Mandal ji and Sushil Dhar ji – could not properly write everything down.

3. Baba worked with a dictation team whose mother tongue was Bengali to finalise the discourses.

4. Baba had to expound greatly on the topic as their Bengali notes were just bits and pieces of what Baba had actually spoken. There were many points that were lost and not noted by those note-takers during the original Hindi discourse.

5. This was done only because those days they did not have the means in Ananda Marga to make an audio recording of Baba’s original discourse. Thus, the SS-2 Author's Note states that Bengali is the original version.

So again, it was only in this unique instance, regarding Subhasita Samgraha parts 2 – 6, that Baba told that the original should be Bengali. Naturally, as soon as discourses began being audio recorded at DMC, then the original language was always maintained.

Thus Subhasita Samgraha series parts 2 – 6 do not stand as a precedent. Rather this was an exception to the norm and the proof is that Baba Himself inserted an Author’s Note to clarify the matter.


Why it is linguistic chauvinism

Once the discourses began being recorded via audio reels or cassettes, Baba ordered that the original audio recorded version stand as the mother copy and all translations were made from that original language.

But now opportunists are taking over and painting everything in the colour of Bangalisation – by making the ridiculous claim that the Bengali version should be looked upon as the original for every discourse, even if it was recorded and given by Baba in another language. This is their ludicrous proposition. Obviously it is wrong and against Baba’s order.

So there is no value to the claim that Bengali should always be treated as the original language for all of Baba’s discourses. This is 100% false.

We must have this weapon in mind to fight against discourse theft. That is the only way to save Sadguru Baba’s discourses from linguistic chauvinism.

Namaskar,
in Him,
Sudiipta Ghosal


Naginaji and Prof Indradeva Gupta - also noted down discourses

For all the discourses in Subhasita Samgraha parts 1, Baba originally delivered those pravacans in Hindi.

Because native Hindi speakers – i.e. Naginaji and Prof Indradeva Gupta - noted down the DMC discourses for Subhasita Samgraha-1, there is no Author’s note like SS-2. Because for SS-1, Baba delivered the discourse in Hindi, reviewed their notes in Hindi, and did final review in Hindi.


Very important scan of Author's Note SS-2

This is a well-known fact. Here is the scan of Baba’s Author’s Note from Subhasita Samgraha Part 2 Hindi 1968 3rd edition:

​​

Note 1: What is the Bangalisation / Bangalization of an English discourse?

It is when Baba spoke in English and that English discourse is not directly transcribed and printed in English. Rather that original English discourse is translated into Bengali. And then from that translated Bengali version it is double-translated back into English and then finally printed in English. This entire process of ruining Baba’s original discourse is known as the Bangalisation / Bangalization of Baba’s English discourse.


What is the Bangalisation / Bangalization of a Hindi discourse?

It is when Baba spoke in Hindi and that Hindi discourse is not directly transcribed and printed in Hindi. Rather that original Hindi discourse is translated into Bengali. And then from that translated Bengali version it is double-translated back into Hindi and then finally printed in Hindi. This entire process of ruining Baba’s original discourse is known as the Bangalisation / Bangalization of Baba’s Hindi discourse.


Bangalisation / Bangalization analogy

By simple analogy, one can understand what Bangalisation / Bangalization is. Suppose you have a white t-shirt that you wish to wear. Then suppose there is a dogmatic belief (Bangalisation / Bangalization) that this shirt should first be placed in a bucket of black charcoal. And by so doing the shirt became filthy black. The original white color became permanently lost. So "via Bangla" is like that. When Baba's original Hindi is filtered through a Bangla translation to make the printed Hindi, then in that process Baba's original Hindi words get completely lost. And that is what happened with this discourse.

== Section 2: Links ==

Recent postings

To elect puppets: Fake BP Manual

PP Uncivilised: evidence

Baba story: chewing tobacco

Four things

Baba

This email contains four sections:
1. Hindi Quote: काम-काज नहीं
2. PS #2027: Besides you and I there is nothing else in this tribhuvan
3. Important Teaching: Misunderstanding about Radha
4. Links

काम-काज नहीं

“यह जो "मैंपन" का बोध है, यह जो "मैंपन" है, यही है, मन का प्राथमिक स्तर है, प्राथमिक पहलू है | और इसी के अन्दर छिपे हुए हैं, वे परमपुरुष जो जीवों के साथ लुका-चोरी का खेल खेलना पसन्द करते हैं | क्यों पसन्द करते हैं ? उसमें जगत्‌ में, जीवन में एक आकर्षण आ जाता है | लोग दुनिया में रहना चाहता है, दुनिया में आनन्द पाता है | और इसलिए इसके अन्दर छिपे हुए हैं | इस मननशीलता के अन्दर, इस मनन के प्राथमिक भाव के अन्दर छिपे हुए रहते हैं |  वे अगर नहीं रहते, तो मन अपना काम-काज नहीं कर सकता | इसलिए हर-हालत में इनसान को यह बात याद रखनी है कि हमारा मन, यह जो मन काम कर रहा है, वैयष्टिक तथा सामूहिक मन, इस मन के पीछे प्रेरणादायी सत्ता हैं, वही परमसत्ता | इसलिए हम सब सोच सकते हैं उन्हीं की बदौलत, उनकी कृपा नहीं रहने से, हम सब सोच तक नहीं सकते हैं, तो, उनको हम भूलें कैसे ? और पग-पग में श्वास-प्रश्वास की क्रिया में हमें चाहिए कि उनको याद करें, उनका जप करें, उनका ध्यान करें |”

[यह प्रवचन-अंश, बाबा के कैसेट से सीधे लिखा गया है । बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्दमार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं हैं -- बंगालीकरण (बँगलाइजेसन) के तहत उनकी बर्बादी की गई] 

Reference
1. हिंदी, अप्रकाशित 29 May 1983 Ananda Nagar

== Section 2: Prabhat Samgiita ==

Besides you and I there is nothing else in this tribhuvan

"Tumi ácho ámio áchi, ár keu nei e tribhuvane,..."  (Prabhat Samgiita #2027)

Purport:

O' Parama Purusa, I love You so much. In this entire universe - throughout this tribhuvan [1] - only You and I exist. There is nothing else in this whole universe except You and I. You have brought me here in this life. Baba with Your love and compassion You are helping me, always keeping me under Your shelter. By Your divine grace I always receive Your tender love and care - both in times of great joy, as well as in times of intense suffering. Always, in each and every circumstance, I feel Your sweet and loving presence. In our closeness only You and I exist- in this whole universe there is none besides You.

O' Parama Purusa, please grace me, so I may receive Your blissful touch in the effulgence of the new dawn. Your charming smile gets expressed in the blossom of the lily and in the flowering of the lotus. In the dry, burning desert You are the soothing balm. In that unbearable heat, You provide a cool oasis and lush verdant leaves. O' Divine Entity, You are ever gracious. You saturate my dreams with Your supreme love.

Baba, O' Parama Purusa, in the form and fragrance of the sweet flowers, You dance and emanate in the vast blue sky. You always manifest Your divine Self in each and every cell of my being - as well as in the most distant corner of my mind. Baba, Your magnanimous effulgent smile shines like a blissful lightening bolt throughout my entire existence - inside and out, as well as in each and every pore of this vast, infinite cosmos.

Baba, You are that most effulgent and loving Personality - I surrender at Your altar...


Note for PS #2027:

Tribhuvan / triloka: The prefix "Tri" means 'three' and the term "bhuvan" means 'world'. And here Ananda Marga ideology further clarifies what He exactly means by tribhuvan, or the three worlds:

"Tribhuvana means the expressed world, the psychic world and the astral world or, you may say, Causal World." (1)

This following section about triloka is from general darshan of 16 July 1980 in Patna. The two excerpts cited below define what the three lokas are and where they exist.

What are the three lokas

“The Supreme cognitive faculty is the subjectivity. And the second compartment of His Cosmic Mind takes the form of this moving world, of this animated or inanimated world. Everything resides, everything is created, everything is maintained, everything is nourished, and everything undergoes final metamorphosis within the vast objectivated mind, that is within the second mental counterpart of the Supreme Entity...”

“Now, what's the meaning of triloka, tribhuvana ? You have got a physical body made of so many elements, so many compounds. And we say it is [the] quinquelemental universe, composed of five fundamental factors...”

“And you exist in this realm of physicalities. This is one bhuvana. And, the subtler portion of the physical structure of living beings, when that subtler portion gets powdered down, is metamorphosed into ectoplasm, it becomes the mind. You have got a mind. And as all of you know, you are not the mind. You are the owner of the mind. So, your second existence is the mental world. Second world...”

“Your "I" is concentrated round your ego. And that pinnacled ego touches the astral stratum. So, that astral stratum is the third world. One physical world, another mental world, and another that subtle astral world. So, there are three worlds.” (2)

Where three lokas exist

“Both for microcosm and Macrocosm. In case of Macrocosm, all these three worlds lie within the second compartment of the [Cosmic] mind. First compartment is the cognitive mind. And second compartment is the "done mind", objectivated mind, mind that can be seen, that can be realized, that can be enjoyed singularly. So, these are the three bhuvanas, three worlds.” (3)

References
1. Ananda Vacanamrtam
2. 16 July 1980 in Patna
3. 16 July 1980 in Patna

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== Section 2: Important Teaching ==

Misunderstanding about Radha

Ananda Marga philosophy states, “Parama Puruśa is the only real entity, the only absolute entity. The further the jiivas move towards Parama Puruśa, the more elevated their minds become. When they reach a very subtle stage of elevation, their concentrated mind-stuff speeds towards Him with the one-pointedness of an arrow. Such a mentality is called Rádhá....What is Rádhá bháva? When devotees feel in their heart of hearts that their existence is meaningless without attaining Lord, that they cannot survive a single moment without feeling His blissful presence, they have attained the stage called Rádhá. Such devotees know nothing other than árádhaná [total mental absorption” (1)

Note: Some ignorant people think that Radha is a female of Vrindaban. But that is not true. 'A-grade' devotees are Radha, whether they are male or female or anyone.

Reference
1. NKS, '97 Edn, p. 53-4

== Section 4: Links ==

Recent postings

NY Sector Land Sale: Why Dhruva is ecstatic

Nasty trend in Ananda Marga

Bangalization

Baba

If you arrived here to see the photo of the Bengali deity, kindly scroll down. - Eds
This email contains three sections:
1. Posting: Bangalization
2. Important Teaching: Narrow Mindedness of the the rich
3. Links

Bangalization

Namaskar,
The point of discussion here is whether photos of outdated, dogmatic rituals which Baba has condemned should be printed along with Baba’s discourse.

Preview:
1. Baba has equal love for all of creation - i.e. no favourites.
2. In order to present Ananda Marga ideology Baba had to weed out certain pre-existing dogmas, like the worship of deities.
3. Ananda Marga publishers highlight those dogmatic rituals by putting full glossy photos of those deities in Ananda Vacanamrtam 11 - 12.
4. By this way, many readers will only remember those photos and not recall Baba's guidelines when reading His book.
5. Although this book is full of Baba's dharmic injunctions, photos of ritualistic deity worship smear the pages of Ananda Vacanamrtam 11 - 12.

We all know that our Supreme Father Baba is the Personification of dharma and that He loves all equally. He favors no community, language, or culture more than another. All are His divine children. And it is our duty to project this idea to one and all.

Nowhere else are His teachings put on display for all to see than in His scripture: Ananda Marga books.

So when a slew of full–page colour photos of dogmatic deities of Bengal are inserted into the 2008 edition of Ananda Vacanamrtam part 11-12, and no other Ananda Marga book carries such an array of photos, then that should peak our interest and we should investigate the matter seriously.


Misportrayal by placing dogmatic deities in Ananda Marga books

It is well-known that pictures, not words, capture the mind of people: Everybody looks at pictures, often skipping over the words entirely, and ‘readers’ often formulate their ideas based on those pictures. This is the common way.

So if anyone were to open Ananda Vacanamrtam Part 11-12, then they would see huge pictures of deities of Bengal – 16 pages worth. Naturally, general readers will then think that this book is about Bengali deities or that Baba is concerned most about Bengali heritage, not that of any other land or place.

But in Anadna Vacanamrtam parts 11-12, Baba is pointing out the defects and history of so many dogmatic deities, from so many lands and places. That is the main emphasis of Ananda Vacanamrtam part 11: To wipe out all the dogmas about such deities.

But certain publishers have only inserted those deities of Bengal, as if that was Baba’s entire focus.

So the point is a serious one: It is a misportrayal of Baba’s teaching. Plus any idea once placed in a scripture becomes progressively more difficult to root out as time goes by. Changing Baba’s books in generations from now forward will not be easy. That is we must act today to withdraw the dogmatic insertion gods and goddesses from our Ananda Marga books.


Only dogmatic deities from Bengal glorified in AM book

To put forth Ananda Marga ideals, Baba has to unearth and logically refute so many dogmas and specifically in Ananda Vacanamrtam - 11 / 12, He addresses so many dogmatic forms of worship from so many places.

Baba addresses Chat’ Puja (AV-11, p.50), Yajinaoaviit (AV-11, p.53), Karmaka’n’d’ (AV-11, p.50, 58), Puri temple (AV-11, p.16), and Jaganna'th (AV-11, p.17) - all from Ananda Vacanamrtam 11 / 12. These are all widely celebrated and dogmatic deities, and Baba has taken great care to detail their dogmatic history and point out their defects to root them out. Although millions and millions of people around the world worship such deities, there is not a single picture of any of these aforementions deities in this same book,  Ananda Vacanamrtam  - 11 / 12.

Certain publishers only highlighted the deities of Bengal. Only those deities were graced to have a picture placed in our Ananda Marga book.

Bengali deities like: Shiitala, Bhadraka’lii, Carak Festival, Satya Piir, Banbibi, Mansasa’, Daksinaray and Tusu. Many of which are just local or backyard type of deities from Bengal. Many of these like Tusu and Banbibi are not even known outside of certain villages within Bengal.

Yet all these dogmatic Bengali deities have been honored with full-color, high-gloss, picture in Ananda Vacanamrtam - 11 / 12. These glossy pages are so thick in comparison to the other pages of the book that one cannot open the book without noticing these pictures.

All of which points towards the Bangalisation of Ananda Marga teachings.


Best is not to put any negative photos in Baba's books

Here the point is not that all the dogmatic deities should be displayed in our book – probably best would be if there were no pictures of any dogmatic deities. More about this will be discussed in future letters.

The striking point is that somehow certain publishers only inserted the dogmatic deities of Bengal into Baba's book. It seems they will do anything and everything in order to put Bengal at the top; they     want to make it look like Baba cared more about Bengal than any other place.

Namaskar,
In Him,
Krisna’ Tagore

Note: By placing the photo in our Ananda Marga scripture (AV-11), readers will be misled. Instead of understanding Guru’s written teachings, they will see the glossy photo and think that is the chief message of the book. They will just remember those pictures, not Guru’s teachings.

Here is an example of one of the deities of Bengal that was printed on a thick, glossy page in AV 11/12.

~ Legal Notice ~
© 2016 Ananda Marga Universal Forum. All rights reserved. Ananda Marga Universal Forum content is the intellectual property of Ananda Marga Universal Forum or its third party content providers. Ananda Marga Universal Forum shall not be liable for any errors or delays in content, or for any actions taken in reliance thereon. Any copying, republication or redistribution, part or full, of Ananda Marga Universal Forum content, including by framing or similar means, is against the court of law and expressly prohibited without the prior written consent of Ananda Marga Universal Forum. 

== Section 2: Important Teaching ==

Narrow Mindedness of the the rich

This is a classic example. Here below Baba points out how the rich cannot understand the problems of the poor. Those wealthy persons have a very small mind - sunk in greed and always hungry for more.

Right now, heated talks are going on regarding increasing minimum wage. The amount low-end workers currently earn is paltry. Some politicial leaders have proposed a minimum wage increase. Even then no one can live on such wages. You cannot have a small house, get medical care, and raise children on such a wage. It is impossible.

Still other politicians - who support wealthy capitalists - remain unmoved and have no empathy. Rather they are shocked about a potential increase in wages. Meanwhile, CEO's and top executives earn thousands of times more than that each hour.

Here is the point of view of Prout philosophy followed by excerpts from news articles about the heated exchange in Washington and this critical issue.

Prout philosophy says, "What a dangerous outlook! What a rosy philosophy of capitalism! God save humanity from such perverted philosophy. Man’s desire for worldly pleasure does not cease until he finds a really great ideal. His hunger is insatiable. The wolf in him seems to say over and over again, “I am hungry, I am hungry.” His mouth is agape all the time and the fools of the earth, resigned to their belief in predestination, are swallowed by it. These wolves eat up their flesh and blood and cast away their insipid bones. Are we to support this wolfish philosophy? The dirty-clothed laborers, their faces lined with hard labor and fatigue, are not human beings in the eyes of those who have Mammon by their side. The characteristic of a vested interest is that it has no other thought but itself. The selfish man is the eater, the others are his food. His needs are never-ending. Out of his salary the poor man has to pay his house rent, support his family, educate his children, provide milk for his baby, marry his daughters. Are those necessities only for the people of the upper classes? Are these not the minimum necessities of life? Yes, but these thoughts of the poor are no concern of the rich! Such thinking involves some sacrifice, does it not? From where would objects of luxury for the rich come, if hunger were not the hard task-master of the poor? Let the daughters of the poor collect cow-dung forever and their sons be slaves in the households of the rich. What a fine arrangement! The high hopes of the poor?–pooh! pooh!! Aren’t they all moonshine?" (Human Society, Social Justice, 1987 Edn) Just now you read from the 1987 edition of Human Society.

Now please read from the same passage from the latest Electronic Edition of Baba'a books 7.5. Some say the previous version is good and some say this one is better. Let us know which version you prefer.

Prout philosophy says, "It is a characteristic of vested interests that they never bother to think of anyone except themselves. They must eat and the rest of humanity only exists to be eaten. They want increasingly more objects for their gratification. Those who earn three thousand rupees a month think that this is an extremely meagre amount, but they never stop to consider the needs of those who earn a negligible thirty rupees a month.(4) A poor man has to pay his rent, maintain his family, educate his children, buy milk for his babies, and save something to put towards the cost of his daughter’s marriage, all out of thirty rupees. Are these needs only applicable to the upper stratum of society? Are they not the minimum necessities of life? Rich people do not want to consider the needs of the poor, because if they do they will have to make some sacrifices. Where will their luxuries and comforts come from if hunger does not burn the bellies of the poor? Is it not a fine idea if the daughters of the poor go on collecting cow dung forever, and their sons work like slaves in the houses of the rich for generations together? Is this not a fine arrangement? As for the high hopes of the poor, aren't they ridiculous? Aren't they out of touch with reality?" (Human Society - Social Justice, Electronic Edition of Baba's books 7.5)

== Section 3: Links ==

Photo of deities in Ananda Vacanamrtam 11 / 12mkmkmkmkmkm

Recent postingsPoorly written Baba story
Baba story: those G shepherd dogs

Other topics of interest

Guru puja to the dead

How Rudrananda destroyed NY sector...

Paying homage to departed purodhas + 4 more

Baba

This email contains five sections:
1. Important Teaching: Paying homage to departed purodhas
2. Hindi Quote: सङ्घर्ष हो जाएगा
3. PS #362: In search of that limitless Divine Entity inspired
4. Bangla Quote: নিয়ন্ত্রণ ব্যবস্থাও থাকৰে
5. Links

Paying homage to departed purodhas

Ananda Marga philosophy states, "Suppose, in the past, your forefathers made some mistakes. Should we then think, "Our ancestors did this, so how can we not do this as well?" This type of mentality is dogmatic. Now, "Since our forefathers have made these errors, so we will also do those same wrongs," what type of argument is this? If our forefathers have done wrong then we should also commit those same mistakes?"

"If you have real 'shraddha' (reverence) for your forefathers then the errors done by them must be corrected immediately. When people realize any error, should it not be corrected? So, as soon as the wrongs done by the forefathers are rectified, the more shraddha is bestowed upon them. The only way to pay shraddha (homage) to one’s forefathers is to rectify their errors. In so doing, we pay their debt; we pay the "pitra rin". Is this not real shraddha?"

"Therefore the mentality,  "As these acts have been done by my forefathers or the people of past, so we will also do these things",  is termed as dogma." (1) (2)


Dogma: "पूर्वज जो किए थे हम भी करते रहेंगे”

"बाप-दादा कुछ भूल करते थे | "पूर्वज किए | हम कैसे छोड़ें"—यह है भावजड़ता | "और पूर्वज अगर भूल किए, तो हम भी भूल करते रहेंगे"—यह किस तरह की बात हुई जी ?पूर्वज भूल करेंगे, तो हम भी भूल करेंगे ?  पूर्वज के प्रति अगर श्रद्धा हो—तो पूर्वज की भूल को फ़ौरन सुधार लेना चाहिए |  मनुष्य जब महसूस करते हैं कि भूल हो गई—तो सुधार लेनी चाहिए न ? तो, पूर्वज की भूल जितना जल्दी हम सुधार लेते हैं, पूर्वज के प्रति हम उतनी ही अधिक श्रद्धा ज्ञापन कर रहे हैं | श्रद्धा निवेदन का यही तरीका है कि उनकी भूल हम सुधार लिए | उनका जो क़र्ज़ा था, उनका ऋण, क़र्ज़ा था—हम क्या कर दिए ? न, परिशोध कर दिए हैं | यही न श्रद्धा हुई ? इसलिए, "पूर्वज जो किए थे हम भी करते रहेंगे, पुराने जमाने में लोग ऐसा करते थे, इसलिए हम करेंगे"—इसे कहते हैं भावजड़ता |" (3)

Note: Our ancestors who invented and inculcated the mahaprayan program did wrong. Those ancestors committed sin by inserting the dogmatic mahaprayan divas appendix into Caryacarya part 1. Per Sadguru's above teaching, it is our duty to correct the wrongs committed by: Ac Nigamananda Avt, Ac Tadbhavananda Avt, Ac Vijayananda Avt, Ac Dhruvananda Avt, Ac Cidananda Avt, Ac Shraddhananda Avt, Ac Pranavananda Avt, and other purodha board members from that era. They made a horrific blunder and the only way to pay respect to such avadhutas is to rectify their wrongdoing by eradicating the mahaprayan divas program and removing it from Caryacarya - 1. That will be true service to those dogmatic purodha ancestors.


References:
1. MGD 1 Jan 1984 Ananda Nagar
2. Translated from the original Hindi to English by Dr. T.R. Sukulji
3. MGD 1 Jan 1984 Ananda Nagar

== Section 2: Hindi Quote ==

सङ्घर्ष हो जाएगा
“तो, ये रुद्र दो भी नहीं हो सकते हैं | क्यों ?  विश्वब्रह्माण्ड में सब कुछ एक system के अनुसार, एक नियम के अनुसार चलता है | दो होने से नियम में सङ्घर्ष हो जाएगा | तो, नियम में सङ्घर्ष होने से कुछ भी रहेगा नहीं, विश्वब्रह्माण्ड का | किन्तु दुनिया में हम देखते हैं, सब कुछ नियम के अनुसार चलनेवाला है | इसी से प्रमाणित होता है कि ये एक हैं; दो नहीं हैं |”

[यह प्रवचन-अंश, बाबा के कैसेट से सीधे लिखा गया है । बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्दमार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं हैं -- बंगालीकरण (बँगलाइजेसन) के तहत उनकी बर्बादी की गई] 

Reference
1. अप्रकाशित, हिन्दी, MGD, September 4, 1978 Patna

== Section 3: Prabhat Samgiita ==

In search of that limitless Divine Entity inspired
with its divine melody, my mind...

PS Intro: In this following song the devotee is talking directly to Parama Purusa yet addressing Him in the third person: "my mind longs for Him again and again (Parama Purusa)." So the devotee is confiding in Parama Purusa in an intimate way - but doing so in a unique fashion by referring to Parama Purusa as "Him". Yet, all the while, the sadhaka is talking directly with Parama Purusa. So the song is the loving sharing between the bhakta and Parama Purusa. There is no third character in the song whom the devotee is communicating with - rather the bhakta is directly addressing Parama Purusa.

"Nútan prabháte aruń álote,man báre báre táre cáy..." (Prabhat Samgiita #362)

Purport:

In this effulgent new dawn with crimson rays, my mind longs for Him. I desire my Dearmost again and again. It is His grace. My mind pours out songs from the core of my heart - born out of sweet love for Him, the Supreme Entity. He is my nearest. 

Now the ambience is very charged with His affection. The eastern sky is radiant with the crimson rays. The sweet, gentle breeze is blowing softly, immersed in His divine nectar. All of the delightfulness of this glorious scene emanates from thinking of that Supreme Rúpátiita Entity, the Parama Purusa. Now in this atmosphere my mind wants to do sadhana only, it wants to think of no one else but Him.

By His grace, my heart is filled with devotion. I have surrendered everything; I have nothing to lose now. Every moment my heart is overflowing with bliss. In search of that limitless Divine Entity inspired with its divine melody, my mind rushes towards the Infinite One, ensconced in His bliss. He is my everything

O' Parama Purusa Baba, I yearn for You every moment and want to have You forever...

== Section 4: Bangla Quote ==

নিয়ন্ত্রণ ব্যবস্থাও থাকৰে

“যমের ব্যবস্থা...যে এই যে যম, অর্থাৎ এই যে পরমপুরুষের নিয়ন্ত্রণ ব্যবস্থা, যা চলে আসছে সৃষ্টির ঊষাকাল থেকে, যে ৰিন্দু থেকে সৃষ্টি উত্সারিত হয়ে ছিল, সেই ৰিন্দু থেকে এই নিয়ন্ত্রণ ব্যবস্থাও ৰলবৎ আছে | এবং যত কাল সৃষ্টি থাকৰে, নিয়ন্ত্রণ ব্যবস্থাও থাকৰে | না থাকলে, সৰ কিছু উলট-পলট হয়ে যাৰে, বিশৃঙ্খল হয়ে যাৰে |” [1]
Reference 1. v18-8


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== Section 5 : Links ==

Recent postings

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Health Issue: Those suffering from constipation + 5 more

Baba

This email contains six sections:
1. Important Teaching: Health Issue: Those suffering from constipation

2. PS #311: Nothing can be done secretly. You know everything
3. Prout: Fight: universe is created like this
4. The world expects tremendous work from you - Ananda Vanii
5. Bangla Quote: পাপ তো আর দেৰে না
6. Links

Health Issue:
those suffering from constipation

Namaskar,

Ananda Marga health guideline: “Straining at stool often aggravates the disease. Remember that without constipation and defective functioning of the liver one can never suffer from piles.” (1)

Ananda Marga health guideline: “A hernia patient should also remember to maintain a slight but continuous feeling of hunger. Hernia patients should get out of the habit of straining while defecating.” (2)

Ananda Marga health guideline: ​”​Cancer is a disease of the whole body as well as a tridośaja disease [involving disturbances of váyu, pitta and kapha]. This disease is a combined effect of many different factors. It is ordinarily observed that persons who suffer from constipation as a result of violating the health rules, and who likewise are lazy, lack self-restraint, sleep during the day and keep late nights, are most likely to be attacked by cancer.” (3)

In some countries this type of toilet seat is widely used, but for some that may cause constipation and related diseases. If you see animals, you will notice that they defecate in a half-seated / squatting postures. The best natural & anatomical position for humans is to defecate in a squatting postures. That is the natural position and will ward off constipation.

Those using an Indian sanitary pan - as displayed below on the right - are already doing from a squatting position. And on the left is how one may squat on a western style toilet to relieve constipation.

​

in Him,
Raghava
(Ralph Newton)

References
1. Yogic Treatments, Haemorrhoids
2. Yogic Treatments, Hernia
3. Yogic Treatments, Cancer


~ Legal Notice ~
© 2016 Ananda Marga Universal Forum. All rights reserved. Ananda Marga Universal Forum content is the intellectual property of Ananda Marga Universal Forum or its third party content providers. Ananda Marga Universal Forum shall not be liable for any errors or delays in content, or for any actions taken in reliance thereon. Any copying, republication or redistribution of Ananda Marga Universal Forum content, including by framing or similar means, is expressly prohibited without the prior written consent of Ananda Marga Universal Forum.

== Section 2: Prabhat Samgiita ==

Nothing can be done secretly - You know everything

“Tumi kato liila’ jano... “ (Prabhat Samgiit #311)

Purport:

O’ Parama Purusa, You know how to play a grand variety of divine liilas [1]. You play so many liilas. To divinely intoxicate my mind, You play a gamut of liilas with me. Sometimes You make me cry and sometimes You make me laugh. O’ my Lord, You shower Your divine blessing in countless ways.

O’ Supreme Entity, Baba, nothing can be done and remain hidden from You. You know and see everything - in each action You exist, You are always there. Without Your grace nothing can happen. You are present in every work. Whatever I do, wherever I go, You are there - watching. Nothing can be done secretly. In Your divine play - liila khela - the whole universe is dancing at Your feet.

Baba, You flood the world with Your smile and laughter, as well as with torrential tears of joy. You shower rays of happiness upon all, and side by side witness the troubles and torments people undergo. O’ my Lord, I love You, knowingly and unknowingly. Your songs of love flow throughout this cosmos.

O’ Parama Purusa Baba, You know how to play a variety of liilas….


Note for Prabhat Samgiit #311:

[1] Liila': In this universe there innumerable events taking place. When we know the cause of a particular event, then that is kriida. And when the cause is not known then it is liila. If the cause was initially now known, and later on becomes known, then that event becomes kriida. Thus as one's knowledge increases - and more and more events can be rationally explained - then for that person the scope of kriida is increased.

Ananda Marga ideology states, "There is a subtle difference between liilá and kriid́a. When the cause of an effect is easily discernible it is called kriid́a, but when the cause is unknown and only the effect is easily discernible it is called liilá." (1)

Reference
1. Ananda Marga Ideology & Way of Life - 11, To Know Him Is to Be Free from All Fetters

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

== Section 3: Prout ==

Fight: universe is created like this

Prout philosophy states, “Fight is the essence of life. Biologically, life is an expression of inner stamina, and externally or physically, it is a ceaseless fight to restore an unstable equilibrium. Anywhere and everywhere in the universe there is conflict. Why? If one looks at the process of creation, one will observe that creation originated from the nucleus. In the first phase of creation, that is, the phase of expansion, it is Avidyá or material force which supplied stamina to the Cosmic Mind, which is the cause of the process of creation. However, it cannot be denied that Vidyá or spiritual force is totally absent in this phase. In fact, in the struggle between Vidyá and Avidyá the former is suppressed by the latter and the resultant is expansion from the original nucleus. In the second phase, namely the phase of withdrawal, it is Vidyá which supplies the life juice for an interial move to the nucleus. Here also Avidyá is fighting a losing battle. In essence, in every sphere there is fight between Vidyá and Avidyá, and the resultant is interial or exterial progress. When Avidyá wins the process of crudification goes on; when Vidyá wins the process of introversion goes on.” (1)

Reference
1. Talks on Prout

== Section 4: Ananda Vanii ==

The world expects tremendous work from you

“The accumulated distortions of many lifetimes cannot be removed in the twinkling of an eye. The removal of these distortions requires prolonged cultivation of knowledge, selfless devotion and untiring action. The world expects tremendous work from you; so you must not sit idle like a frog in a well under the spell of inertia. Therefore awake, arise.” (Ananda Vanii #5)

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 5: Bangla Quote ==

পাপ তো আর দেৰে না

“ভগবান যদি তোমাকে ৰলেন, "আরে, তুমি তো অনেক পাপ করেছিস, তো তোর পাপটা আমাকে দিয়ে দে” | তখন তুমি কি ৰলৰে ? যে “না, ভগবান পাপটা তোমাকে কেন দৰ ? তোমাকে ভাল-মন্দ খৰাৰ, আদর করৰ, যত্ন করৰ--পাপ তোমাকে কেন দৰ ?  আমার যা সুকৃতি তাই তোমাকে দৰ | কিন্তু পরমপুরুষ মানুষকে তো ভালৰাসেন, মানুষ তো পরমপুরুষেরই সৃষ্টি | আর, মানুষকে তিনি পাপের হাত থেকে ৰাঁচাতে চান, তাই তিনি কি করেন ? তাকে না জানিয়ে, লুকিয়ে, তার পাপ চুরি করেন, হরণ করেন | চুরি না করলে, লুকিয়ে না নিলে, তো মানুষ দেৰে না পরমপুরুষকে তার পাপ | ভাল জিনিস দেৰে, পাপ তো আর দেৰে না | তাই যিনি পাপকে হরণ করেন, তিনি হলেন হরি |” (1)

Reference
1. অপ্রকাশিত, ১৯৮৮ আনন্দ নগর, GD 1 January 1988 Ananda Nagar

== Section 6: Links ==

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Inhuman barbaric practise

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People want what

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