Suffering & samskara theory + 2 more

Baba

Suffering & samskara theory

Namaskar,

Ananda Marga philosophy says, "It is important to clarify here that the actual form of suffering is not predetermined. It cannot be said what might be the actual reaction of a particular action. It is not preordained that if one commits theft his things of the same value will be stolen as a reaction. The suffering is measured in terms of mental suffering to the extent which was inflicted on others by stealing their property. Thus the measure of experiencing the result of an action is mental and is in terms of pleasure and pain, and the actual form of experience has relatively no importance." (1)

Cosmic law of suffering

Let’s take a look at a few scenarios. Some (Jain religious theologians) see a person bleeding by the side of the road and think that they should not interfere because that person is burning their ripe samskara. But, according to Ananda Marga ideology, that is not the proper outlook. As far as possible, we should always help relieve someone's suffering, because that person can undergo that samskara purely in the psychic realm. It need not take physical expression. Thus we should always be vigilant to come to the aid of those who are suffering. Certainly we should always aim to relieve them.
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Yet no matter how much we attempt to alleviate their suffering, the cycle of samskara will spin onward and in some way, shape, or form they will experience the fruit of their past actions in the psychic realm—either through humiliation, depression, anger, frustration, disappointment or some other way.

Action, reaction, fate, & blaming God

Here below Baba gives a grand summary of our samskara theory with the culminating idea being that humans alone are responsible and accountable for the reactions they must experience. There is no question of blaming God or anyone else.

Ananda Marga philosophy says, "People often hold Parama Puruśa responsible for calamities that befall them, but in fact they alone are responsible, as the suffering of fate is only reaction of their own previous actions. How can Parama Puruśa be responsible?" (2)

Eye for an eye?

Many commonly believe that samskara theory follows the parameter: An eye for an eye etc. That is to say if someone was pushed down from a tree then it means that in the past that same person pushed someone else from the tree. Or if someone got in an accident and lost their leg then that means in the past that same person caused someone else to lose a leg.
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But Baba clearly guides us that AM samskara theory does not work in that way. The physical actions are not the defining point. The physical expression need not be the same at all. Rather, it is the psychic effect that is the determining factor. The degree of psychic pain inflicted on others is the amount of psychic pain one will have to undergo. The physical expression thereof may reflect in a myriad of ways, or perhaps not at all. Because it is the degree of psychic pain and distress that is the key aspect.

Conclusion

We should also bear in mind that the amount of pain one inflicts upon others is the amount of pain one will have to face plus interest. It may be physical or purely psychic, but one will have to face that degree of suffering along with the interest. The poor may starve and lack the basic necessities. But even then, regardless of how much money one has, rich people will have to undergo the suffering of a terminal disease and also in the psychic plane.
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In closing, here are some examples of mental suffering: If a widow’s only son dies she will suffer terribly; or a professional lawyer or doctor may get exposed for his indiscretions in front of all his peers. And he may lose his stature and social standing—thereby undergoing much suffering in the mental realm. So the formula is: The degree of pain or pleasure you cause unto others is the degree of pleasure and pain—plus interest—you will experience. And that suffering may be physico-psychic, or purely psychic.

Namaskar,
in Him,
Satyendra

Humans responsible for own deeds

Ananda Marga philosophy says, "Human beings keep on performing new actions also, while experiencing the reactions of previous actions. This experiencing of the result of previous actions is called the unknown future or …  (adrśt́a). One experiences the result of one’s actions in a subsequent life and cannot then recollect the actions whose results bring happiness and grief, because a person’s memory is not large enough to remember or know the deeds of their past lives. Reactions which humans experience were collected in previous lives, and in present life they cannot make out the cause of such experiences, and hence term these experiences as fate or the unknown future. People often hold Parama Puruśa responsible for calamities that befall them, but in fact they alone are responsible, as the suffering of fate is only reaction of their own previous actions. How can Parama Puruśa be responsible? Human beings themselves are answerable for their fate as it is their actions alone which create it. They alone will have to bear the consequences of all their actions. No one else can substitute for them. Their good deeds beget good results, while bad ones beget bad results, and they will have to experience both without any exception. This is the law of Prakrti and no one can change this law." (2)

How religious priests befool

 Here below Baba gives us a graphic example of how those paid religious priests (vipras) befool and manipulate the masses into accepting their lot in life.

Those priests tell that, "You are poor now because of your fate. Behave properly this time and you will be assured a better position in the future. You will be rich in your next life and / or bask in the glory of the afterlife. So do not complain now, just work hard and you will be rewarded in the future. Serve your master faithfully—that is the way to redemption."
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This is the psychology and theatrics that such priests employ to quell the disappointment, despair, and anger of the masses. So those low-paid employees should not complain or protest their meagre compensation by those capitalists. This paves the way for the ruling capitalists to crank their exploitative machinery into high gear.

Ananda Marga philosophy says, "The boot-licking Vipras of the capitalist trick the hungry Shúdras or workers into believing that poverty is a result of their previous misdeeds. Hence they will have to be prepared to wait until their next life before receiving the inexorable decree of fate. This makes a group of people passive fatalists. On the other hand, it paves the way for the ruthless exploitation of the capitalists." (3)

References
1. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
2. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
3. Ananda Marga Philosophy in Nutshell - 4, Prápta Vákya and Ápta Vákya

== Section 2: Prabhat Samgiita ==

Confusing preya & shreya

Note: Only those who sincerely practice the higher lessons of sahaja yoga meditation can understand this song in the depths of their heart.

"Tomáre cáhite giá bhúl kare,tava varadán ceyechinu..." (Prabhat Samgiita #0733)

Purport:

Parama Purusa, when I reached Your doorstep to have Your darshan and ask for para’bhakti then due to my foolishness, I just asked You for some boons. So I could not get You. This was my mistake. I requested something from You, but failed to ask for You Yourself. It is akin to wanting the vast ocean but by one’s own blunder only receiving a small drop of saline water.

Baba, that time I did not understand the difference between matter and Parama Purusa. I could not distinguish between what is preya and what is shreya. Due to my ignorance, I was thinking that the intelligent approach was to get fruit from the tree, and not try to get the tree itself. But now I understand it would have been far better to have gotten the tree, because it is the tree that produces all the fruit.

Note for 2nd stanza: The basic idea is that the sadhaka feels repentance for not giving importance to spirituality, i.e. shreya. Rather he thought that he could gain eternal peace by accumulating a lot of mundane wealth, i.e. preya. The sadhaka thought that by offering large donations to the religious priests he could get the blessings of the great sages, accumulate virtue, and reserve a place in heaven. With that confusion, the sadhaka figured, “There is no need for me to concern myself with the Sixteen points, penance, sadhana, and following the various conduct rules and regulations, i.e. the path of shreya. By visiting so-called tiirthas like Ananda Nagar and Tiljala, and getting the blessing of monks, I can achieve everything. So there is no need to follow yama and niyama, i.e. shreya.” That is the faulty frame of mind of some sadhakas. So here the poet is using the analogy of the fruit tree to represent Parama Purusa. But in today’s social milieu, the common folks wrongly think that with money (preya), one can get everything. That is what is depicted in the second stanza. 

Baba, whatever worldly blessings You bestowed upon me with Your left hand, due to Your liila, in the course of time with Your right hand You took back all those boons. So in the end, I was just a beggar and unsatisfied. On the one side You gave me worldly attributions and on the other side I lost my peace and tranquility. The root cause is that these mundane allurements are not permanent. Today they are, and tomorrow they are not. So whatever transient items You gave, in due course they decayed and disappeared. After all these losses and gains, the final outcome is nil - zero. O’ Parama Purusa, by Your grace today I hear Your flute playing this eternal message: “O’ bhakta, remember, I am always with you, caring for you, watching over you, providing whatever is necessary, and ensuring your welfare. So you need not ask for anything.” 

Baba, by Your grace, today I realise I should never ask anything mundane from Parama Purusa. Whatever I need You will bestow upon me. Rather, I should utilize my precious time in singing Your name...

== Section: Video ==

AMUC Video -> It All Began that Day

Namaskar, 

We are pleased to share with you a new video on the AMUC channel entitled, "IT ALL BEGAN THAT DAY! The history of the FIRST INITIATION of Lord Shrii Shrii Anandamurti ji."

==> In this video, Sadguru Baba recounts the historic and auspicious occasion of the first initiation into Ananda Marga sadhana in 1939 and what that means for the greater humanity.

Ways to use this: In addition to watching this as a traditional video, try also playing it solely for the audio aspect whereby you may listen while doing asanas, mundane chores and kitchen work, outdoor walking / exercise etc.

Watch Video

== Section 3: Links ==

Postings to Read

Sadhana process & mantra

• https://anandamargauniversal.blogspot.com/2017/08/parrot-meditation-3-more.html

Story: divine attraction & VSS

• https://anandamargauniversal.blogspot.com/2013/07/baba-story-vss-related.html

Why sadhaka must have Samskrta name

• https://anandamargauniversal.blogspot.com/2026/01/why-sadhaka-must-have-samskrta-name-2.html

Place of devayonis

• https://anandamargauniversal.blogspot.com/2023/02/birth-of-devayoni.html

Baba demonstration: efficacy of Guru mantra

• https://anandamargauniversal.blogspot.com/2017/01/story-danger-in-not-applying-madhuvidya.html

Baba's communication style

• https://anandamargauniversal.blogspot.com/2017/01/who-receives-his-direct-address-4-more.html

Sadhana process & mantra + 4 more

Baba

Sadhana process & mantra

Namaskar,

The practice of meditation is a common factor in the life of an A'nanda Ma'rgii. Sadhana is a basic practice of our human existence. In various discourses, Sadguru Baba explains more deeply about certain aspects of meditation where He describes key, important steps for the proper sadhana. These steps are (a) diipani, (b) mantra caetanya (meaning of the mantra), and (c) mantra'gha'ta. This letter focuses on the special and unique process of mantra caetanya (meaning of the mantra), and how it relates to one’s sadhana practice.
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Steps for successful meditation

Here we review the basic, initial steps for performing sadhana and then delve deeper into the workings of mantra caetanya (meaning of the mantra).

(1) Do half-bath or full bath.

(2) Sing kiirtana loudly while dancing lalita marmika.

(3) Sit in padmasana.

(4) Diipanii: This refers to the torch light where the mind is shown the pathway where it has to go. In our Ananda Marga sadhana, this practice of diipani is represented by the three shuddhis, i.e. process by which we withdraw the mind from external phenomena and bring it to a particular point within. This essential technique of guiding the mind is diipanii.

Ananda Marga ideology says, "You must know that both diipanii and mantra caetanya [meaning of the mantra] must precede the repetition of a mantra. 'One cannot see even the most valuable objects in a dark room. Similarly, a valuable mantra cannot be used properly without the help of diipanii' [and mantra caetanya]." (1)


Meaning of mantra: mantra caetanya

One’s ista mantra holds great importance as it enables one to progress on the spiritual path.
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Ananda Marga ideology states, “What is mantra? Mananát tárayet yastu sah mantrah parikiirttitah – “Mantra is that which when repeated again and again shows the way to tráńa, liberation”.” (2)

The repetition of our mantra leads us to the culminating point of human life: spiritual realisation, and mukti / moksa, by His grace. But repeating the mantra in a parrot-like fashion will not yield any positive results. To reach that stage where one can properly recite the mantra, some integral steps are necessary, including mantra caetanya, i.e. reciting one’s mantra with proper understanding and ideation.

Ananda Vacanamrtam states, “If you repeat “Krśńa, Krśńa” – a parrot can also do that! Can that bring about any spiritual progress? Never – because there is no ideation on the meaning. It is mantra devoid of caetanya.  So one has to ideate. It is through ideation that spiritual elevation is possible.” (3)


Lemon & saliva

A sadhaka receives a mantra at the time of initiation, but that mantra does not start truly functioning in the individual sphere until one starts practicing it sincerely. As a prerequisite, one should understand the meaning of the mantra. Without knowing the meaning, the repetition of the mantra will not produce the desired effect.
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For example, those familiar with the English language know the meaning of the word, 'lemon'. So when they say that term 'lemon' and think about its sour, lemony quality, then it will produce a particular effect - saliva will be secreted in the mouth. But if one person who is not familiar with English and just starts mindlessly repeating the word 'lemon' without understanding its meaning, that will not yield any effect. No saliva will be produced.

Similarly with one's mantra, knowing the meaning is one key point. And not just the literal meaning, but heartfelt understanding of that term, that mantra. Otherwise one will not taste that spiritual nectar associated with their mantra. For example, in Ananda Vacana'mrtam Baba openly tells us that the meaning of one of the Ista Mantra's is: 'I am That.’ But mere grammatical or superficial understanding of that phrase will not bring deep realisation.

To progress along the path of sadhana, one should cultivate a deep link with Parama Purusa. Baba explains that the sadhaka should develop yearning in their heart where one no longer wants to remain separate from Him. And when such a link or relation has been made, then the real meaning of the mantra - I am that Brahma - will strike deep inside one's heart. And by ideating on the mantra with such love one is bound to feel rich, sweet spiritual bliss. In that desirable situation one will get spiritual realisation, by His grace.


Mantra caetanya (meaning of mantra)

In that case, we can say their mantra has been "awakened". And this unique process of awakening the mantra is known as mantra caetanya (meaning of the mantra). All this Baba has explained in various discourses of Ananda Marga spiritual philosophy.
https://anandamargauniversal.blogspot.com/

As Baba guides us, repetition of the mantra in the proper spirit of the term is paramount for successful sadana. Devoid of that inner feeling, i.e. mantra caetanya, the repetition of one's mantra is "a waste of time". So mantra caetanya (meaning of the mantra) is an indispensable link on the path of sadhana.

Ananda Marga ideology guides us, “People do japa kriyá in a very crude manner. It can be said that their method of incantation is like the talk of a parrot. Parrots talk, parrot say so many things, without understanding the meaning, without understanding the spirit of what is meant.” (4)


Conclusion

- Mantra Caetanya: Inculcating the proper meaning of the mantra deep within. Thereafter one may begin their mantra japa or repetition of the mantra.
- Mantra'gha'ta: Striking of the mantra whereby the kundalinii rises up the susumna canal through various cakras.

If all the above points are followed then sadhana will be blissful. And one will desire to sit in sadhana for long periods.
https://anandamargauniversal.blogspot.com/

Sadhana is an essential aspect of spiritual life. Mantra caetanya (meaning of the mantra) is very important as it makes one’s mantra japa potent. Failing that, one is just reciting their mantra like a parrot, and the person will not progress in sadhana. Whereas, with mantra caetanya one may reach the apex point of realisastion, by His grace. 

In Him,
Nirvikar

~ In-depth study ~

More on mantra caetanya (meaning of mantra)

Baba explains that there should be psychic parallelism between unit and universal, and with that feeling their mantra becomes awakened.

Ananda Marga says, "When with the help of one's para'shakti a person coincides his individual rhythmic vibrations with the rhythmic vibrations in the realm of this quinquelemental universe, from that moment onwards his rhythms become vibrated with mantra caetanya. This is the awakening of, or putting life into, a mantra." (5)

Then in His following guideline, Baba outlines many other aspects related with the all important process of mantra caetanya.
https://anandamargauniversal.blogspot.com/

Ananda Marga ideology says, "Mantra caetanya: Unless the kulakun'd'alinii is raised upwards in the process of spiritual practice, repetition of mantra becomes meaningless...Mantra caetanya literally means to imbibe the proper spirit of a mantra. If a mantra is repeated with the understanding of the inner spirit, mantra caetanya will be an easier task. To repeat the mantra without understanding its spirit is a waste of time." (6)


Proof of successful mantra japa

Here below Baba describes further what happens if our mantra japa-- repetition of the mantra-- is done with proper feeling, i.e. with mantra caetanya (meaning of the mantra). Then a sentient bhava gives rise in one's entire existence.

Ananda Marga philosophy says, "When the mental flow of a spiritual aspirant moves along the introversal phase of Macrocosmic meditation, one's animative force, having the potentiality of divinity itself, rises above all tendencies--all sam'ska'ras-- and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), roma'inca (horripilation), vaevarn'a (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), vilun't'hana (rolling), kroshana (weeping), hum'ka'ra (roaring), la'la'sra'va (salivating), jrmbhan'a (yawning), loka'peks'a' tya'ga (indifference), at't'aha'sya (bursting into laughter), ghu'rn'ana (whirling), hikka' (hiccoughing), tanumot'ana (relaxation of the physical body) and diirghashva'sa (deep breathing)." (7)

By Baba's divine grace when we move along the initial steps of sadhana - diipanii and mantra caetanya (meaning of the mantra) - then we begin to feel the infinite magnitude of His ever-flowing love.
https://anandamargauniversal.blogspot.com/

Ananda Marga ideology says, "When the aspirant advances a little on the path of sa'dhana' then His grace becomes more and more refulgent. The aspirant's mind is perfused with feeling of love. The waves of bliss start stirring up his mind. His voice is choked by the influx of emotions and through lips zealous with sentiment, through the tilting body and tearful eyes, one and only one soundless voice recites. It recites the feeling of solitary self-surrender to Him, of complete dependence on Him -- 'Brahmakrpa'hi Kevalam'." (8)

Misconception of mantra caetanya (meaning of mantra)

Some mistakenly think that since they have received a mantra given by Mahasambhuti then automatically their mantra is "awakened". But this is just their misconception. No doubt every mantra of Ananda Marga sadhana is a siddha mantra - perfect mantra. But the process of mantra caetanya, i.e. reciting one’s mantra with proper understanding and ideation, has to be carried out on the unit level where one's I-feeling develops a special attachment and love for the inner spirit of one's mantra. So for there to be mantra caetanya, i.e. reciting one’s mantra with proper understanding and ideation, there has to be a proper feeling in one's heart prior to the repetition of their mantra. Without that, the repetition of one's mantra will not produce the desired effect. So mantra caetanya (meaning of the mantra) is a process that should unfold in the individual sphere  - in the heart of each and every sadhaka.
https://anandamargauniversal.blogspot.com/

References
1. Ananda Marga Ideology and Way of Life in a Nutshell Part 9, 'Tantra & Sadhana'
2. Subhasita Samgraha - 24, Incantation and Human Progress
3. Ananda Vacanamrtam - 23, The Dialogues of Shiva and Párvatii – 3
4. Ananda Vacanamrtam - 1, Who Is Gopa?
5. Ananda Marga Ideology and Way of Life - 11, 'Mantra Caetanya'
6. Ananda Marga Ideology and Way of Life - 9, Tantra and Sádhaná
7. A Guide to Human Conduct, Iishvara Prańidhána
8. Subhasita Samgraha - 1, Brahma Krpáhi Kevalam

*        *        *

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 ==

Parama Puruśa always sides with bhaktas

Certain religious scriptures inject a fear complex in the minds of their followers: Abide by the commandments of this religious dogma or suffer eternally in the fire of hell. They impose this type of sinner’s complex, which is extremely harmful as it stalls or even blocks one’s spiritual progress. In this regard, in our AM philosophy Baba guides us that Parama Purusa favours His bhaktas so there is nothing to worry about. Whatever negative samskaras have accumulated in the lives of bhaktas will vanish in a moment by the grace of Baba. Essentially, God favours His bhaktas so there is no reason to be concerned about samskaras or any other negative force, real or imagined. That idea is the gist of His below discourse which was published in Ananda Vacanamrtam Part 48 (Pure), chapter 5.

---

Pure Discourse #263

Parama Puruśa Favours the Bhaktas

First time published. Original English discourse, morning, Kolkata, 21 May 1981



One name of Parama Puruśa is Bhaktavatsalam. Bhakta means “devotee [of the Lord]”; and, vatsalam means “he who favours”. That is, Bhaktavatsalam means? Parama Puruśa favours His bhaktas.

Now, one non-bhakta may ask, “Why does He favour the bhaktas, and why not the non-bhaktas ? And it is favouritism? Is it not favouritism?” You boys, what do you say? You girls? Hmmm? He favours the bhaktas—it is a sort of favouritism? Should Parama Puruśa do like this? 

[Márgiis: “Yes, yes!”]

[Bábá:] Yes, yes! Hmmm? Why yes, no!

First of all, let us see, what is the meaning of bhakta ? Then you will be in a position to understand why Parama Puruśa favours the bhaktas.

Who is a bhakta: The word bhakta comes from the Saîskrta root bhaj. Root verb bhaj, suffix kta = bhakta. Bhakta means “the man who does bhajaná”. You boys and you girls, you know, the human mind moves in so many directions, under so many propensities, by being goaded by so many propensive propulsions. And who is a bhakta ? Bhakta means “one who withdraws one’s mind from so many propensities, and guides that united mental flow, guides that united mental stamina, the united mental propensities, unto the Supreme—withdrawing from all other objects and goading towards the Parama Puruśa.” That is, whenever he does any mundane work, any worldly work, he thinks, “O’ Parama Puruśa, You have sent me here in this world, and I am to do this mundane business, mundane work, as work allotted to me by You.” That is, ascribing Parama Puruśa-hood to all mundane objects, to all worldly objects: Eating. “Yes, I am eating Parama Puruśa [in the form of food]—what for? He has given the body; I am to utilize this body; the body is a machine. I am to utilize this body for so many works.” A machine requires oil, water, and so many things for proper working. “O’ Parama Puruśa, You have given me this physical body to do some work—it is a machine. So that the machine may function properly, that’s why I am taking food, I am taking water.”

So during eating also you are not wasting your time. You are doing, rendering, some service to Parama Puruśa because you applied Parama Puruśa-hood to your action of eating. Similarly, while doing any worldly work, the bhakta will ascribe Parama Puruśa-hood to those actions.

Bhajaná and bhakta: When a man ascribes Parama Puruśa-hood to all actions and that withdrawn worldliness, withdrawn mundanity, is goaded unto Parama Puruśa, that person is doing bhajaná. And that person is known as a bhakta.

He favours the bhakta: Now, why does Parama Puruśa favour the bhakta ? When all the actions of a particular man become the action of Parama Puruśa, then that man becomes almost one with the Parama Puruśa, although he is in this crude world. He is in this crude world, but his mind is with Parama Puruśa. So because of his proximity to Parama Puruśa, Parama Puruśa doesn’t feel any duality. Parama Puruśa feels that, “He [the bhakta] is Mine.” That’s why He has no alternative but to favour the bhakta. Even if Parama Puruśa thinks, “No, no, I won’t favour My bhakta”, He can’t do according to His desire. He will have to favour the bhakta. So He has no alternative but to be called Bhaktavatsalam. And, as logic says, as bhakti says, this name, Bhaktavatsalam, is a very favourite name of Parama Puruśa.

 

Shubhamastu.

First time published. Original English discourse, morning, Kolkata, 21 May 1981

The above discourse was published in Ananda Vacanamrtam Part 48 (Pure), chapter 5.

== Section: Important Teaching ==

Tantric discipline vs malevolent punishment

Ananda Marga ideology says, "And what is discipline? The Sam'skrta term for 'discipline' is 'anusha'sanam'. And what is anusha'sanam?"

Hita'rthe sha'sanam ityarthe anusha'sanam

"When the code of discipline is imposed with the spirit of welfare, with the spirit of development, it is called `anusha'sanam' in Sam'skrta. There is no corresponding English word." (1)

Note: Commonly people think that discipline means "anusha'sanam" - regardless of the motive or intention. For instance, suppose someone did something wrong and was punished; yet the punishment given to that person was done with the malevolent motive of spite, anger, and hatred in order to harass that person, then still some people term that as "anusha'sanam." But that is wrong; that type of approach can never be termed as anusha'sanam.

Unfortunately, most of the time in the general society, punishment is meted out to make an example of the wrongdoer and show others that they too will be punished in this way etc. This is the harsh message they want to deliver to the common people. But that approach is wholly devoid of any type of welfare motive. Law enforcement agencies carry out their work in this way - most of the time. They do this in the name of discipline. But whatever they call it, this malevolent approach can never be anusha'sanam.

Ideal family life is radically different. In this instance, the desire is to love, teach, nurture, and care for the child. So if that child makes a mistake then the punishment given to the child will be for their welfare and progress. In that case, that discipline comes within the scope of anusha'sanam. The main idea is that if the code of discipline is not for the welfare and betterment of the individual, then that is not anusha'sanam.

In Him,
Satyendra

Reference
1. Ananda Vacanamrtam - 3, The Fear of Him

== Section: Important Teaching ==

Purodhas & Rawa: why no performance

Ananda Marga Caryacarya says, "An a'ca'raya or purodha' cannot actively participate in any acting." (1)
 
Note: Keeping Baba's above guideline in view, see the standard of certain Wts (acaryas and purodhas) who have acted on stage at various retreats and seminars. Every margii should be aware of the rules so that when something like this occurs they can come forward and help rectify the situation - thereby upholding Baba's teaching and the code of Caryacarya. Some purodhas were violating this rule in the past by singing and dancing rap music etc on stage at the annual overseas retreats etc - hopefully they have since mended their ways.
 
Reference
1. Caryacarya - 1, Social Relationship between Men and Women

== Section: Important Teaching ==

Votes are sold in open market: India

INDIA — During Rahul Gandhi’s political speech at a recent rally, a congressman was distributing money to rented citizens (i.e. voters) and flag bearers. Sadly, these simple folk do not understand the value of their vote; and, instead, they are selling their franchise for 100RS. In that case, who can think that this type of democratic election will be fruitful. Rather, it is wrought with purchased voters. Watch the video of the rally where those political operatives are handing out rupee notes to the voters.

In His below teaching, Shrii Prabhat Ranjan Sarkar - the Propounder of Prout philosophy - warns us about the terrible weakness of democracy: the common people are not adequately educated or aware about the issues to properly participate in the democratic process. This is exemplified by the above scene.

Prout philosophy states, “Democracy is defined as “government of the people, by the people and for the people.” But in fact it is the rule of the majority. Hence democracy means “mobocracy” because the government in a democratic structure is guided by mob psychology. The majority of the society are fools; wise people are always in a minority. Thus, finally democracy is nothing but “foolocracy”.” (1)

Here below is a link to the video of the rally where those political operatives are handing out rupee notes to the voters.

Reference
1. Prout in a Nutshell - 5, Discourses on Prout, Point #5

== Section: Important Teaching ==

Killing the person who has come to kill you

Suppose you are living in a remote village where the police are not available, and in the dark of night criminals try to kidnap your teenage daughter, or plot to kill you and loot all your property. In that case follow, Baba's below guideline from Senior Acarya Diary:

It depends upon the law of the land as to what the courts will decide. That varies from country to country. But, regardless of that what law states, according to bhagavad dharma, killing the person who has come to kill you is not a sin.

== Section 3: Links ==

Postings to Read

Story: divine attraction & VSS

• https://anandamargauniversal.blogspot.com/2013/07/baba-story-vss-related.html

Why sadhaka must have Samskrta name

• https://anandamargauniversal.blogspot.com/2026/01/why-sadhaka-must-have-samskrta-name-2.html

Place of devayonis

• https://anandamargauniversal.blogspot.com/2023/02/birth-of-devayoni.html

Baba demonstration: efficacy of Guru mantra

• https://anandamargauniversal.blogspot.com/2017/01/story-danger-in-not-applying-madhuvidya.html

Baba's communication style

• https://anandamargauniversal.blogspot.com/2017/01/who-receives-his-direct-address-4-more.html