Baba Story: Relationship with Parama Purusa

Thu, 22 Aug 2013 22:58:26

Baba

== BABA STORY: RELATIONSHIP WITH PARAMA PURUSA ==

Namaskar,
During one reporting session with all-knowing Baba, in a dramatic and heart-moving manner He lovingly revealed the importance of creating a devotional link in sadhana.

This letter details that particular scene and presents the special guidance which Baba graciously expressed to us on that most memorable occasion.

WHAT IS MYSTICISM

As we all know, mysticism means creating a link between finite and infinite, between small and vast, jiiva and Shiva.

"What is mysticism? Mysticism is the never-ending endeavour to find out a link between the finite and the Infinite." (Namami Krsnasundaram, Disc: 26)

During sadhana, by His grace, we grow closer to Parama Purusa. Our relation becomes more intimate with Him. This is how we measure our progress on the path of mysticism.

In sadhana, we are veritably calling Him. Hence a relation is needed as one cannot call someone if there is no relation, or if that relation is a distant one.

For instance, if one girl's mother is a police chief, then that daughter will probably not like to say, "Chief, chief", as that will feel quite distant and official. Instead that little girl will like to call out, "Mommy, mommy", as the essence of that mother-daughter relation is more dear to her.

Likewise in the spiritual field, a relationship is key for developing and expressing closeness. If one is doing their sadhana and repeating their mantra but they do not feel any relationship with Him, then that is a very rudimentary approach. Once, by His grace, one cultivates a personal link an relationship with Him, then that signifies one's real movement on the path of devotion.

As sadhakas we are always trying to deepen our link with Him. For this to happen, we must sincerely practice meditation. By this way we will learn and yearn to call and long for Him in a more personal way. One of the inherent aspects of sadhana is transforming our relation with Baba from that of the more formal relation of Guru to one which is more intimate, such as Father, Friend, or an even more intimate relation. According to Baba, this is our mystical journey.

THAT SPECIAL REPORTING SESSION WITH BABA

As many may recall, every reporting session with Baba was like dharma samiiksa. He would bless us by pointing out our defects and lovingly guide us onto the proper path. It was all exclusively His grace.

This particular occasion was no different. In His loving liila, Baba was sternly rebuking and lovingly encouraging us all, and pointing out specific individuals as well.

At one point, omniscient Baba turned toward one avadhuta and said, "In the past you were doing very good sadhana. You were singing bhajans regularly and then in sadhana you were calling Me with love and affection and I could feel and hear the sincerity of your call. That was very good. But more recently, you have forgotten that devotional approach, and now you just sit for a few minutes in sadhana - your intuitional practices have become quite mechanical."

Then omniscient Baba and turned toward Ajitananda.

Baba said, "His sadhana is alright - it is very devotional. He has cultivated strong longing in sadhana and the way he is doing his meditation is proper. There is only one problem."

Note: Actually, we all came to know that Ajitananda had begun hugging and kissing Baba in his sadhana. No one told him to do this, just the idea grew in his mind to relate with Baba in this way. Because of his sincere approach in sadhana, those types of closer feelings developed and Baba clearly indicated that this type of sincerity and devotional longing is very good. This type of channelisation will deepen one's meditation. So these types feelings should not be suppressed; rather they should take expression, so long as that is one's natural desire. Whereas, if one is forcing things in sadhana or doing something without having that inner feeling in their heart, then that is not good. Sadhana should be a natural expression of one's true heart-felt feeling. When sadhana is good then an inner urge will arise to express one's feeling toward Him in a particular manner.

"HE KISSES MY PHOTO AFTER SADHANA"

Omniscient Baba was softly smiling and still looking at Ajitanada and said:

"There is only one problem. He has developed the habit that when he finishes his sadhana, then he kisses My photo and leaves his saliva on the picture. If others see this mark or stain on the photo, then what will they think."

Here Baba is clearly revealing His omniscience as this Dada never spoke openly about kissing the photo nor did he do this in front of others. So Baba is aware of everyone's sadhana and devotional expression, and this is proven by the way He addressed this Dada, as well as so many other occasions.

At this point, many of us began to smile, because if really Baba was concerned that others should not find out what this Dada was doing, then Baba would not have exposed the matter in front of all.

Baba continued, "I do not have any problem if in his sincerity he kisses My photo after sadhana, but at least he should not leave the saliva on the photo."

Baba was quite serious when He said this, and then He looked around the room and spoke out loud to many of the Dadas present.

"What do you think, should he clean the photo after he kisses it?"

Then unanimously everyone present heartily agreed that Ajitananda should maintain the cleanliness of the photo by removing the saliva.

At the same time, we all understood that Baba was teaching us to follow the feelings of our heart when expressing our love towards Him. Normally, it is not easy to talk about this openly with all, but in His special manner, during this reporting session Baba graciously revealed this intimate and special aspect of sadhana and devotional life.

The greater point was not about having saliva on the photo - although Baba did want that it should be cleaned off - the bigger teaching is that in our devotional life we should express those natural feelings which arise in the heart. Baba was appreciating Ajitananda's sincerity in sadhana.

At the same time it should also be noted that one should not kiss the photo in public nor should one kiss that photo that belongs to the jagriti. If anyone has the sincere and earnest desire to kiss the Baba's photo then it should be done in private and with their own photo. Because this type of gesture should not tunr into a public display or competition where for their own prestige people try to show off and kiss the photo in the best way. This would be cheap and hypocritical. Just as sincere family members do not display physical affection in public, similarly sadhakas should keep this standard. Top of all, one must never kiss the photo if they do not have that spontaneous internal urge to do so. Kissing the photo as an outer gesture is not a sign of devotion.

THE INNER IMPORT OF THE STORY

So in this reporting session, Baba was giving us the idea that one should express their devotion in all kinds of natural ways. Indirectly, Baba was indicating that what Ajitananda was doing in sadhana was very good, and that if he wished to kiss the photo afterwards that was also alright, so long as that was the inner desire of his heart - which it was in the case of Ajitananda.

The main thing is that what one does in their devotional life should be natural, it should be an extension of their heart's desire. And the more we cultivate a link with Baba in dhyana, the closer we will feel towards Him. That relation will grow, deepen, and become more intimate. In that case, one should respond to the feelings that naturally arise in the heart. These devotional feelings must not be suppressed.

At the same time, Baba was also warning us that we should not do something just for show or in a mechanical manner the way so many people go to temple and do their ritualistic worship just to put on a display in front of others etc. That type of expression is meaningless, rather it is detrimental as it is just the height of superficiality.

But if one feels a strong internal urge then one should not be hesitant and think that what they are feeling is inappropriate or against the code of tantra etc.

So by the above described reporting session, Baba was giving us all the idea - even those who do not have the feeling to hug and kiss him - that one should harbor and cultivate a closer connection with Him. One should follow one's heart and be sincere in sadhana. And if in the course of that, one begins to feel more close, then those feelings of closeness should take expression. They should not be suppressed. That is the way to deepen one's mystical connection with Baba. That is what we all felt He was teaching us on that day.

In contrast, if one fails to acknowledge one's inner feeling and just suppresses those devotional sentiments, then one cannot progress on the path of sadhana.

PHYSICAL EXPRESSION AND MENTAL EXPRESSION

IN DEVOTIONAL LIFE

One other aspect about this story that is important to discuss is the idea of physical expression versus psychic expression.

For instance, Ajitananda was kissing Baba in sadhana and then afterwards He was kissing Baba's photo as well. Both are ok since this was Dadaji's sincere desire. However, none should think that physically kissing Baba's photo is needed in order to progress in sadhana. The only requisite needed to progress in sadhana is sincere longing for Him - there need not be any outer display, though this can be done if one desires, as in the case of Ajitananda.

Everything though can be expressed within the mind. One can mentally touch Baba's feet, offer Him flowers, hug Him, talk to Him, and so many things. All our feelings to Him can be communicated mentally.

In their homes, some do like to decorate their puja table with real flowers. There is nothing wrong with that. They feel that by this way they are serving Baba. So that is fine.

But no one should think that the puja table or the photo is Parama Purusa. If one thinks in this way they are no different from those idol worshippers who feel they can only communicate with their chosen Lord when they are in front of the idol. This is their static and dogmatic approach.

Just as when we look in the mirror we can easily differentiate between our reflection and our actual self, similarly every rational sadhaka knows what the photo is but an image of Guru, and not Guru Himself. Sadguru Baba resides within; that is where one can truly find Him. The photo can be a reminder and helping tool, especially for those unable to see Baba in Guru cakra. But efforts must be made in sadhana to see Him

Thus merely looking at or hugging the photo is not enough. Side by side, one must do sadhana and related with Him inside as well. Even those central workers who were around Baba 24hrs a day had to sit and close their eyes and do sadhana. This was mandatory. But it was not mandatory that all had to see Baba physically.

Clearly the path of mysticism is a psycho-spiritual approach. It unfolds in the mind and we must not suppress those feelings. External things like kissing the photo or garlanding Baba's photo can also be done if one feels so inclined.

However, doing such things in a purely ritualistic way is not at all good. Whatever we do should be by following our own sincerity. We should not copy others or mechanically do such things just for show.

Ultimately, our relation with Him is purely an individual affair and we should follow our heart and express our feelings to Him accordingly. By His grace, through sadhana, our link with Him becomes more intimate and by acting on those feelings we progress closer and closer towards Him, becoming one with Him.

MUST FORM A RELATIONSHIP WITH HIM TO ADVANCE

"All are advancing towards Him, and, while advancing towards Him, they establish some sort of relationship with Him. That relationship is internal. It is purely personal. One may love Him as a mother loves her son, a wife her husband, a servant his master or as friends love one another. This relationship exists with both Vrajagopála and Párthasárathi, but since Párthasárathi is such an overpowering personality, usually people establish one of three types of relationship with Him: that of a wife, a servant or a friend. I have already told you that Arjuna was a friend of Krśńa – sakhya bháva. The interesting thing, though, is that this friendly relationship cannot endure till the end. Either it is converted into dásya bháva [the feeling of being a servant], or madhura bháva [the feeling of being a lover]. That very outlook that is instrumental in determining a particular type of relationship with Parama Puruśa, depending upon one’s inherent saḿskáras, is called mysticism. As I have already explained, mysticism is a never-ending endeavour to find a link between finite and Infinite." (Namami Krsnasundaram, Disc: 26)

PARAMA PURUSA IS YOUR INNERMOST SELF

By His grace, our love for Him grows out of our more pointed approach in sadhana. So one should not feel shy to express those feelings. If we just feel that Baba is our Guru then there will be a gap in our communication with Him. Step by step, our devotional practices will minimize this gap as we develop mote intimate feelings with Him. This is the way to progress in sadhana and grow closer and closer with Him until finally, by His grace, we become one with Him.

"The Entity whom you are trying to attain – Parama Purus'a – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you."

"When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap."

"Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright." (Ananda Vacanamrtam - 23)

Namaskar,
Ram Sahay

PRABHAT SAMGIITA

"Loke bale tumi dekha' da'o na', tave ele kii kare..."    (PS 1893)

Purport:

O' Parama Purusa, people are telling that You are not visible. When people say like that then how is it that You have come here in front of me and I am seeing You.    

O' Parama Purusa, people are telling that You do not care about logic and reasoning. That there is no explaining how You manage Your affairs and that Your liila is beyond logic. Then how is it that You have graced one and all & You are showering everyone with Your divine nectar. How has this started happening.

O' Divine Entity, whenever I see You then I always request You to make me Yours. And when I say like this, then I see with my own eyes and I hear with my own ears how You come close and shower me incessantly with Your infinite grace.    

O' Parama Purusa Baba, I am so meagre; You are so vast. I am bound up by my own limitations. Even then You love me. Baba, by Your sweet touch all the negativity and impurities get removed; and everything becomes pure. By Your grace, the fragrant flowers blossom in each and every nook and corner of my mind.   

Baba, people are telling that You are invisible and that You cannot be seen; but by Your grace You have come to me. O' my dearmost Baba, this is all due to Your cosmic grace and infinite compassion...

You know each and everything about me

PRABHAT SAMGIITA

"Mor maner katha't'i tumi ja'n..."     (P.S. 4902)

Purport:

O' Parama Purusa, with Your vast Cosmic mind You know each and everything about me. Not only what I do, but what I think - that also You know. While hiding in my heart and in my mind, You go on playing Your divine flute, non-stop. O' my dearmost, O' my Beloved, You are the jewel of my mind. You never remain forgetful about me. All the time You are along with me; and You are always taking care also. This is my only desire and my only request: That You please remain eternally effulgent in my mind with Your sweet attraction. Always I desire to have Your sweet form in my mind. Baba, You are my innermost, You know everything...

Prabhat Samgiita Purport #3204 + Query on AM Teaching

Sun, 04 Aug 2013 10:05:48

Baba

"Ka'lo jalidhar, belate base, pal gun'e ja'i prabhu..." (PS 3204)

Purport:

O' Prabhu, by Your grace I am only only thinking about You, ideating on You; by Your divine grace I am sitting on the shore of this vast ocean of time counting the moments go by - remembering only You. It is Your grace. O' my Lord, all these opportune and inopportune moments of my life are vanishing into the oblivion, one by one. Even then by Your grace I fill my heart only with Your sweetness. Only for You, only for You I fill my heart with nectar.

O' Parama Purusa, in Your longing the flower pollen of my heart, the devotional feeling of my heart, flies far across the vast, distant, unknown blue sky - towards that divine land. My heart knows no bounds; it crosses tirelessly over all difficulties and obstacles, without feeling any fatigue, or frustration. By Your grace it goes on and on in search of You.  

Baba, O' Parama Purusa, I do not know why and when have You sent me into this mortal world; I do not know anything. Whose love and happiness has pulled me here - that also I do not know. O' Prabhu, please tell me what You want; gently whisper in my ear.

Baba, my only request is that You please make me Yours...  

Who is Baba Talking About?

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

"It is often found that a gentleman has managed to keep a secret to himself; but the same person, after drinking a bottle of wine, reveals everything in his drunken state. I knew a leader of a certain religious community who in his normal mood used to speak little. But in an abnormal mood, that is, after drinking some liquor, he would say openly before me, “I don’t believe in casteism” – the community he belonged to did not support idol worship and casteism  but did believe in ritual sacrifices – “but I will certainly marry my sons and daughters within my own Kayastha caste. I don’t believe in so-called gods and goddesses, but since I cannot find a suitable husband for my daughter, I secretly worship Lord Satyanáráyańa [as an idol].” He revealed everything under the spell of liquor. Thus the truth is always revealed in an unguarded moment; it never remains suppressed." (The Liberation of Intellect: Neohumanism, Disc: 10)


Question: Who is Baba referencing in the above quote?

Here is the answer...

Namaskar,
Manomohan

Who Is Baba Talking About

Who is Baba Talking About?

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

"It is often found that a gentleman has managed to keep a secret to himself; but the same person, after drinking a bottle of wine, reveals everything in his drunken state. I knew a leader of a certain religious community who in his normal mood used to speak little. But in an abnormal mood, that is, after drinking some liquor, he would say openly before me, “I don’t believe in casteism” – the community he belonged to did not support idol worship and casteism  but did believe in ritual sacrifices – “but I will certainly marry my sons and daughters within my own Kayastha caste. I don’t believe in so-called gods and goddesses, but since I cannot find a suitable husband for my daughter, I secretly worship Lord Satyanáráyańa [as an idol].” He revealed everything under the spell of liquor. Thus the truth is always revealed in an unguarded moment; it never remains suppressed." (The Liberation of Intellect: Neohumanism, Disc: 10)


Question: Who is Baba referencing in the above quote?

Answer: The Indian religious organisation named Arrya Samaj. They are the lone section within the Hindu religion that does not believe in caste or idol worship.

God is No More - Gone Far Away

Fri 02 Aug 2013 21:45:38 -0000

Baba

== GOD IS NO MORE - GONE FAR AWAY ==

Namaskar,
This is highly related with every sadhaka of Ananda Marga.

BABA IS PARAMA PURUSA GOD - SUPREME ENTITY

Everyone in our Ananda Marga is aware about Baba's - God's - highly meaningful teaching from the shloka, 'Dúrát sudúre tadihántike ca pashyatsvihaeva nihitam' guháyám'.

The basic idea is that those who think God is far push Him so far away that the distance is too great to be measured; whereas those who feel that God is close and inside their heart then for them He becomes so close that there is no gap. He is verily within the deepest core of your I-feeling. So this is one important devotional teaching about how one should cultivate their relation with God.

The tragedy is that some of our Wts involved in hosting a ceremony that says God is far cannot understand the essence of God's above teaching. The proof is that their own designated program undermines the very foundation of devotional life.

Their chosen program states that God is gone and that has a very dangerous repercussion. If one thinks that God is gone then it is impossible to bring Him close inside the heart. That is the guideline and warning that Baba has given in His aforementioned shloka, 'Dúrát sudúre tadihántike ca pashyatsvihaeva nihitam' guháyám'.

Clearly then this essential teaching was not adhered to when our brothers and sisters devised their program. Indeed, such a program fails to practically and theoretically reflect the spirit of God's teaching of durat sudure; instead their program dictates that God is far away and gone.

At the same time, we all know there are many Ananda Margiis who understand Baba's devotional guidelines and cultivate that closeness with Him and hold Him in their heart.

THEY ARE BELOW THE REALM OF ANANDA MARGA

INSTEAD CLING TO RELIGIOUS DOGMA

Unfortunately, some of our respected brothers and sisters hosting such a dogmatic program could not reach up to the realm of Ananda Marga spiritual teachings. They could not grasp God's devotional guidelines. Please excuse me, but what could be the reason why they fell into the ways of certain dogmatic religions that depict the death of their God as a symbol to reflect their faith.

Instead, due to a certain quality of mind, those organisers who host the program that pushes God far away fell distinctly into the ways of the dogmatic religions. A few select religions depict their God in a state of death. Naturally, then they feel separated from and far from their Lord. And a few in Ananda Marga have unfortunately succumbed to this same net of religious dogma.

On their chosen annual occasion, they adopt a very similar ideation that pushes God far, far away. Tragically, even after being in Ananda Marga for so many years, some could not link up with a deeper relation with Baba in sadhana and dhyana.

Yet God has devoted countless pages in His teachings to the importance of various bhavas for realising Him in dhyana. Plus He has given the practical approach in His Supreme Command by stating all must do sadhana twice daily regularly. All this leads to the ideal that we are to realise Him within and that He is ever-present in the heart. That is the essence of our spiritual approach.

Sadly, the adherents of this program completely missed this entirely.

OTHER TYPES OF PEOPLE WHO CANNOT GIVE THIS UP

Here is more about those dear brothers and sisters who cannot give up this dogmatic program. Namely those leaders who invented this dogma. Because if they do it will be looked upon as a sign of weakness. Plus for them, this is their chosen method to raise maximum financial donations. Bound by this mind-set, they rely very heavily on making big money off of this event.

Unfortunately, some of their followers have become deeply involved in this as well. Those loyal adherents follow and tell others about this program. That enhances their prestige and standing with the organizers.

Yet, we recall however that everyone in Ananda Marga has devotion - without that they could not have come in contact with Taraka Brahma. Bhakti then is the unique and inherent quality of every Ananda Margii. Bhakti is the feeling that Parama Purusa is with me and I have a link with Him. This is the special feeling of every Ananda Margii. And God warns that this devotional feeling must be protected at all cost.

"The devotional sentiment is the highest and most valuable treasure of humanity...This element of devotion, the most precious treasure of humanity, must be preserved most carefully. Because it is such a tender inner asset, to preserve it from the onslaughts of materialism, one must build a protective fence around it, just as people put up a guard-rail around a small tender plant." (1)

So God clearly tells us that the greatest asset a person has is their devotional feeling and this must be guarded very strictly.

Tragically, the annual death day program squashes the tender bud of devotion that lies in the heart. It suppresses one's natural devotional inclinations - severely hampering spiritual life. So this type of program is quite harmful. But due to pressure and other reasons, certain people still follow it.

MOST MARGIIS HOLD GOD CLOSE INSIDE

Then there are the vast majority of margiis around the globe who feel God in their depths of their heart and they have the intuitive feeling that such a program that pushes God far away is against the devotional ethic of Ananda Marga. That is why most have completely rejected it. For this reason, units arounds the globe have basically dropped it entirely.

MOST MARGIIS CELEBRATE GOD'S ETERNAL PRESENCE

The wide scope of Ananda Margiis celebrate God's divine presence each and every day through kiirtan, dhyana, 2nd lesson, Guru Puja, Guru Sakash, Prabhat Samgiita etc. In that case what is the logic or reason for following the rituals of any program that says that God is gone. Obviously it makes no sense; it is irrational; that is why it is a dogma. Those who can recognise this as a dogma are those who feel Baba in their heart. That is why the mass of Ananda Margiis have outrightly rejected that it as one dogmatic function - nothing more.

So again, the mass of margiis feel God's sweet presence in their heart, and that is why it is completely natural for them dismiss any program which wrongly states that God is gone.

MUST OPPOSE DOGMAS THAT UNDERMINE OUR SPIRITUAL APPROACH

Here below Baba clearly guides us that as Ananda Margiis, as dharmikas, we are to oppose all such dogmatic programs.

"I have already said that Ananda Marga is the first movement aimed at liberating spirituality from the unwholesome influences of dogma. Hence you must not in any way encourage dogma. Rather, you should carry on an endless fight against dogma. And while fighting against dogma, you will realise the actual truth, and when you will come in contact with truth, you will be established in real spirituality." (2)

Thus when any program states that God is gone, and when our Ananda Marga spirituality states that Baba is always with us, then it is quite clear that our duty is to oppose and eradicate this dogma. And that is exactly what is happening nowadays.

IT MAKES ONE FEEL FAR FROM PARAMA PURUSA BABA

Any program states that God is far away and gone will ruin one's spiritual life. That is what Baba is warning us about in His below guideline.

"If someone continually thinks, "Parama Purus'a is far from me", then He will seem to be truly far from him. If in their ignorance people think that Parama Purus'a is far from them, then He may indeed remain far from them - so far that in future, even if one cries oneself hoarse, one's cries will never reach Him." (3)

Thus those who observe any ceremony that pushes Baba away can never come close to Parama Purusa. That is the veritable fact.

One of the most central tenets of tantra and the path of Ananda Marga is the eternal presence of God. Above all else this must be upheld, yet for the last 23 years, the inventors of one program have been undermining this essential point of Ananda Marga devotional life.

INHERENT CONTRADICTION BY SAYING BABA IS GONE

Every true bhakta in our Ananda Marga feels that Baba resides in the heart. And that is His explicit guideline as well:

"Vrnda'vanam parityajya pa'damekam na gaccha'mi..." (PS 4425)

"I am always eternally present in Vrindavan, in the hearts of devotees. That is the Guru cakra. I do not go even a little away from that. I am eternally present along with the devotees."

Yet the main message of a certain program hosted by some of our brothers and sisters each year is the exact opposite: That God is far away - gone.

REAL FESTIVAL OF ANANDA MARGA:

VIJAYA OTSAVA

Those who have devotion towards Guru will follow Him; they will do what He says. And when our Ananda Marga festival of Victory Day, Vijaya Otsava, often occurs on the exact same day as this program that pushes Baba far away, then one has to choose to either follow Guru or the inventors of this dogmatic program. Either one has to follow the dharma of Ananda Marga or the dogma of one group.

True bhaktas will surely follow Baba and His eternal dharma.

And indeed, this issue will come up year after year as Vijaya Otsava and the anti-devotion program are going to coincide again and again. Those who follow the real teachings of Ananda Marga will celebrate Vijaya Otsava whereas those who blindly cling to the skeletons of dogma will solemnly observe the anti-devotion program. Obviously, best is to follow Guru and His shining ideals and that is what most in Ananda Marga are doing.

THE LORD IS ALWAYS WITH ME

"The best way is the path of devotion, complete surrender. Say “O Lord, I am your creation, I’m a small being, I am a unit being, completely depending on your mercy. I want psycho-spiritual progress, I want to move along the path of psycho-spirituality. Please help me.” And when one wants this aim sincerely, from the core of the heart, certainly it will happen. And that’s why I say nobody is insignificant, nobody is weak, nobody is helpless. The Supreme Lord, Parama Puruśa, is with you, He will always be with you. So, this progress, this psycho-spiritual progress, which is called “Mokśa” in Saḿskrta, is not a very difficult path, is not at all a thorny road. What is it? It is a very easy and very pleasant journey. Depend solely on Him, as a little child depends solely on the mother." (4)

NEVER FORGET THIS FACT

"Dhruvásmrti, that is, when one never forgets the fact that Parama Puruśa is with me, He is my Supreme Desideratum, such a mental condition, rather such a stance, is called dharmamegha samádhi. One must try one’s best to attain this supreme stance of dharmamegha samádhi." (5)

IF YOU REMAIN FAR:

BECOME NEGATIVE MICROVITA

"Some people have such an insatiable thirst for material gain that their minds run continuously from object to object, leading them far far away from Parama Puruśa. Their minds are in perpetual motion, but they don’t get anywhere, rather like bullocks trudging endlessly around the oilman’s mill. After death such people become videhaliina." (6)

HE IS WITHIN YOU - EVERY MOMENT

"He lies hidden in you and in you every minute particle of this universe in both His individual and pervasive associations. Cherishing a strong desire to know and understand Him, think of Him, ideate on Him, meditate on Him – you will certainly attain Him." (7)

MUST IDEATE ON HIM

"Those who want the Supreme Entity will have to ideate on Parama Puruśa alone. People may attain limited achievement in terms of occult power through the grace of the gods and goddesses – whether belonging to Tantra or Purana – but they will remain far away from the attainment of the Supreme Entity." (8)

BABA RESIDES IN THE HEART

Baba is with us every step of the way - always in our heart and mind. In that case where is the scope to observe the fake mahaprayan which states that Baba is gone. Rather, He is always with us.

"Vrnda'vanam parityajya pa'damekam na gaccha'mi..." (PS 4425)

"I am always eternally present in Vrindavan, in the hearts of devotees. That is the Guru cakra. I do not go even a little away from that. I am eternally present along with the devotees."

Namaskar,
In Him,
Ashish

REFERENCES
1. Liberation of Intellect: Neo-Humanism, Disc: 1
2. PNS Part 18, p.14
3. Subhasita Samgraha part 12, 'The Secret of Dharma Lies Hidden in the Mind'
4. Subjective Approach and Objective Adjustment
5. Ananda Vacanamrtam - 12, Lord Buddha's Cardinal Principles
6. Ananda Marga Philosophy in a Nutshell, Ekendriya – 1
7. AMIWL - 6
8. Ananda Vacanamrtam - 11, The Psychology behind the Origin of Tantric Gods and Goddesses

Note 1: Share Your Thoughts Here About This Posting

Leave your comments here...

 Prabhat Samgiita

"A'loker a'nanda tumi dhara'te nebe esecho..." - P.S. 3104

Purport:

O' Parama Pursua, the blissful Entity, the embodiment divine effulgence, You have taken advent on this dusty Earth. It is Your grace. You have saturated everything with Your flow of love and sweetness. You have changed the dry and stony heart into something very soft.

O' my Lord, Your sweet smile is unforgettable, Your voice is charming and attractive. Everyone says that they love You - and I also tell like that with my heart. So why are You keeping me away.

O' Divine Entity. O' Baba, whether You like me or not, but please do not continue to ignore and forget me. You are very close. Please make me aware how You are playing Your liila with my mind. Baba, You are bliss Personified. You have taken advent on this Earth to inundate all with love and devotion...

Most Probably She Will Become A Shoe

Thu, 01 Aug 2013 12:33:46

Baba

Note: This is a sensitive topic, so if you have a weak heart do not read this letter. Reading and getting frustrated later is not good.

== MOST PROBABLY SHE WILL BECOME A SHOE ==

Namaskar,
During her life she amassed a shoe collection numbering nearly 15,000 pairs of shoes. She set a new world record. Either she was talking about shoes, buying shoes, organising her shoes, or dreaming about her shoes. Those shoes were constantly on her mind.

Human life is so rare and this woman unfortunately spent this golden opportunity in vain - i.e. just accumulating shoes. This is what happens when the overall flow of society is towards materialism. This particular woman is a victim of the larger societal values.

It is unfortunate that her life ended prematurely; and it is unfortunate that her energy on this earth was focused exclusively on accumulating so many pairs of shoes.

According to Ananda Marga ideology, she will most probably be reborn as a shoe.

Verily human life is a double-edged sword. Those who think and ideate properly will use their life to attain Parama Purusa; in contrast, those who misuse their life will die and be reborn as something else: Animal, plant, or in the case of materialists, they will be reborn as a pair of shoes or any mundane object.

Everyone should pay heed an be aware of their thoughts; one's goal (object of ideation) must not be something mundane. Otherwise they will meet a similar fate as this tragic victim, i.e. reborn as a shoe etc.

The woman who set the Guinness Book world record for owning 15,000 pairs of shoes - the most of anyone on the planet - met her untimely and tragic end recently.

Here are Baba's teachings on this critical and unfortunate situation.

ONE IS REBORN ACCORDING TO THEIR SAMSKARAS

MANY REBORN AS ANIMALS AND INANIMATE OBJECTS

"One acquires a physical body according to the nature of one’s samskaras. A human being who behaves like a goat or a dog may be born as a goat or a dog in the next life, because such an animal body is the proper base for the congenial expression of the latent saḿskáras. Hence it is not at all impossible for a human being to be reborn as a hog, a worm, a tree, or even a piece of stone. One’s destiny will be decided according to the nature of one’s karma – this is an infallible law. In this regard, neither Paramátmá nor Prakrti can do anything to help." (1)

ONE GETS A BODY ACCORDING TOT THEIR DESIRES

Yádrshii bhávaná yasya siddhirbhavati tádrshii.

"According to one’s desires one gets the fruits thereof. If somebody is a voracious eater and always hankers after food then it is quite likely that after the death of his physical body he may get the body of a pig in the next life. Suppose somebody wants to be a runner like a deer then it is not impossible that he will eventually get the body of a deer after the death of this present human structure." (2)

GREEDY PERSONS ARE REBORN AS THE GREEDIEST ANIMAL

"Whether one be a philanthropist or a star athlete, one desires to see what is written about them in the newspaper. This means that in trying to do some good work, what are they really doing? They are falling under the sway of one propensity, the propensity of greed. Now if this act is encouraged by the society, that is, if the newspapers dedicate a lot of attention to such news, or if people in general say, “Sir, whatever you are doing is unparalleled in history. Sir, we are not eulogizing you. We are simply telling the truth” – if they praise such a person in this way and then try to extract some money from them (there are such intelligent people around) – then what does it amount to indirectly? The propensity of greed increases. Which animal is the greediest among the animals with which we are all very familiar? It does not like to give up greed in spite of ill treatment and humiliations. It is the cat. Yes, after moving a few steps ahead, the cat forgets that it was beaten. So, that particular person is reborn as a cat after death, because that body affords an opportunity for the satiation of their greed. When the housewife looks around inattentively, the cat sneaks into the kitchen through the small opening in order to reach the milk or fish in the kitchen. So in order to exhaust the saḿskáras one needs an appropriate body. Some people obtain a new body immediately after death and others obtain it later. But one has to obtain it somehow." (3)

CHANNEL EVERY THOUGHT TOWARDS PARAMA PURUSA

Yádrshii bhávaná yasya siddhirbhavati tádrshii – “As you think, so you become.”

"If the desire persists, you will be assailed afterwards by its reaction. For instance, if someone thinks of thieves for a considerable length of time, the idea of stealing may creep into the mind, so these types of undesirable thought should always be discouraged. Whenever any thought arises in the mind, it should be immediately channelled towards Parama Puruśa. You should say: “O Parama Puruśa." (4)

SADHANA IS THE TOOL TO REDUCE THE RADIUS

"If someone even after attaining a human form forgets Parama Puruśa and keeps moving with eyes closed in that case the radius will certainly increase. And such a person will be degraded and gradually reborn as an animal, plant, etc. Hence the task of a sádhaka or an intelligent person is to reduce his/her radius, and this systematic endeavour to reduce the gap is called sádhaná. This sádhaná is mandatory for all, irrespective of whether or not one is young or old, man or woman." (5)

TO KNOW MORE ABOUT THIS STORY

http://anandamargauniversal.blogspot.com/2013/08/more-about-shoe-lady.html

Namaskar,
In Him,
Diipali


REFERENCES
1. Ananda Marga Ideology and Way of Life - 7
2. Ananda Vacanamrtam - 2
3. Ananda Vacanamrtam - 10, The Supreme Entity – the Non-Doer
4. Namami Krsnasundaram - Disc: 23
5. Subhasita Samgraha - 11

More About the Shoe Lady

This below news is related with the posting, Most Probably She Will Become a Shoe.


The Menifee woman held the Guinness World Record for her shoe-related collection...

In September 2012, Guinness World Records reported that Flynn's collection of 14,684 shoe-related items was the largest on the planet. Nicknamed "The Shoe Lady" and "Queen of Sole," Flynn was first recognized by Guinness in 2006, when her collection was about half its 2012 size.

The collection included a replica of Cinderella's glass slipper and "takes over the entire house, spilling over into the pool and bar areas as well," according to a 2012 Guinness World Records release. Her two dogs were named Shoesy-Q and Bootsy Shoebert.

Flynn and Smith appeared on a TLC's "My Collection Obsession" featuring the shoes. The couple said they met at a bar -- Flynn was wearing her "sexy light-up shoes" -- and Smith acknowledged they "sometimes argue" about her collection.

"Sometimes I think she gets too many shoes," he said. "But I learned to just deal with it."

...

In the TLC episode, Flynn purchased her 15,000th shoe item and outlined her plans for her own shoe line.

"I'll be surrounded by shoes when I die," she said.

(Courtesy of LA Times)

http://www.latimes.com/local/lanow/la-me-ln-shoe-woman-baseball-bat-20130726,0,5177389.story

Story of Vireshvijay Vasumallik

(From Shabda Cayanika -1, Áṋka to Ád́hya (Discourse 4))

That day there was a strong, sweet breeze coming from the forest behind me and blowing out towards the mountain in front. I started feeling a little drowsy, having worked more than normal that day.


I started nodding off but after a time I heard what sounded like someone approaching me from behind. I turned around to look and saw a fair-skinned person wearing western clothes. I was somewhat surprised, for three reasons. First of all, it was extremely unlikely that anyone would be in that area after the sun went down. Secondly, though there was a lot of forest, even thieves would not dare come to cut wood for fear of wild animals. Thirdly, in those days western clothes were completely out of place there.


Though this was the time of British rule, everyone knew that Westerners never came anywhere near such places. I asked him in English: “Who are you?” Looking at him, I could see that he was a real gentleman but he approached me without replying. He started looking around in all directions until his eyes came to rest on the valley in front of us. This time I asked him in Angika who he was and what he was doing there so late at night in such a deserted place. In those days such places were not completely safe. Then he answered me in a very soft and sweet, but unnatural, Bengali. “As long as you are here I’m not at all afraid.”


I was speechless. At any rate, his face bore the stamp of a gentle, courteous soul. As best as I could see in the moonlight he looked to be about twenty-three or twenty-four years old and from a good family. I invited him to sit down on the rock next to me. He thanked me politely and sat down. As he sat, I felt a change in the environment around me, as if someone had fashioned a dream world out of the power of máyá.


“I am very near and dear to you,” he said. “You know me but perhaps nowadays you’ve forgotten me.” I gazed at him and noticed his unblinking eyes. It was as if all the wonder in the world, a fathomless magic collyrium, was contained in those eyes. My ears pricked up to hear what he had to say and I looked at him carefully. His body did not seem to be of this earth. Somehow it seemed to be made of light and shadow… as if I was watching a talking picture.


Seating my guest near me, I asked him in Angika: “Are you one of our Angadesh boys?”


“No,” he replied, “but I have been here so long that I have become one with the soil. I love Angadesh with all my heart.”


“Why have you come to this solitary wilderness so late at night? By looking at you it seems to me that you’ve been here before.”


“You are quite right. I often come here; rather, you can say I come here daily.”


“What do you mean?”


“If you’ll give me a few moments of your time,” he replied, “there are a few things I’d like to say. If I start bothering you, please let me know and I’ll stop.”


Then my visitor continued speaking. “This happened a long time ago, at the end of the Mughal Period when the kingdom was in disarray. At that time the capital of the Province of Bengal (Bengal, Bihar and Orissa) was Murshidabad, and there was a zamindar in Singur (Hoogly district – at that time Burdwan district) by the name of Virendravijay Vásumallik. Although he was a small zamindar he was a man of strong and independent thought. While the other zamindars were indulging in addictions and luxuries, he was not. He was directing all sorts of efforts to preserve the freedom of Bengali culture, civilization, and way of life.


“He was quite dissatisfied with the character and comportment of weaker-minded men like Nawab Alivardii Khán. The nawab should have made the governmental machinery strong by making sure the commander-in-chief and the subedars(1) did their respective jobs properly; on the one hand to develop Bengal’s military prowess and on the other hand to firm up its economic structure, but he failed to do this. While it is true that he was a man of good qualities, and his character, as such, was unstained, still, in matters of character and comportment he was prone to weakness at every step – something which his wife, Lady Sharf-Un-Nisá, was unable to check or hold together despite much effort. He used to hide many things from his wife.


“At that time the Marathas of the Bhonsale family used to attack quite often. Those attacks, which were under the leadership of Bháskar Pańd́it, were extremely bloody. The nawab was unable to make any provisions to resist them. This conduct of his was completely unpardonable. Rather, in order to avoid war, he was somehow able to strike a truce with the Marathas by giving them one fourth of the collected state revenue. When the Marathas arrived in Katoya, throwing Rarh into complete disorder, Alivardii Khan became aware of the danger but the nawab was not able to mount any resistance from Poŕahát (Seraikelá-Kharsoán) to any part of Katoya. This weak conduct of the nawab continued to afflict the mind of the Bengali people.


“Many of those who were wealthy took shelter in Calcutta and in Angadesh out of fear of the attacks of the Marathas. While the Marathas were skilled in land battle they were not known for their naval skill. Thus, to save Calcutta from Maratha attack, a ditch was dug to the northeast of Calcutta – today it is known by the name ‘Maratha ditch’. Seeing that he was being routed by the Marathas, the nawab committed yet another blunder. He took four large districts, Burdwan (what is today Burdwan, Hoogli, Howrah, and Jamtara), Midnapur, Chittagong, and the 24 Paragana, formed from the the eastern portion of Nadia-Chakla, and delivered them into the hands of the East India Company with the condition that the East India Company would help the nawab turn back the Marathas. The people of Bengal did not like this behaviour of the Nawab – the freedom-loving Virendravijay Vasumallik was completely against it.


“Seeing the bad condition that Bengal was in at that time, Shobhá Singh, the king of Midnapore’s Ceŕiyábeŕiyá came forward. Shobhá Singh was as brave in character as he was firm. Most of the people of Bengal wanted him to be king of all of Bengal. The British also secretly wanted this and thus supported him from behind the scenes. Shobhá Singh saw that the British had come to his country to do business and realized that if they were afforded convenient business opportunities their friendship could be won, but two people were thorns in Shobha Singh’s path. One was Maharaja Bahadur of Burdwan. He was not a man of strong character but he was Bengal’s biggest zamindar.(2) In a secret corner of his mind he felt that he had the greatest right to be Bengal’s king. The second thorn in Shobhá Singh’s principled, strong-charactered path was the king of Mallabhúm (Biśńupur of Bánkurá district) – Raghunáth the Second (There is some difference of opinion in this matter).


“Raghunáth was a man of vacillating character, a symbol of poor conduct. Forgetting his family’s illustrious tradition, he became infatuated with a certain Persian dancer by the name of Lalbai(3) and made up his mind to marry her. This fueled a dispute with the queen and with his ministers. Finally he met his death at the hands of the queen (Shobhá Singh’s daughter). This Lalbai was probably killed at this time.(4) Anyhow, as a result of his own conduct Shobhá Singh came into conflict with Raghunáth the Second.


“The king of Singur, Virendravijay, helped Shobhá Singh in many ways. He was not afraid of incurring the Nawab’s displeasure for this but Shobhá Singh was stabbed and killed unexpectedly by the Princess of Burdwan.(5) After the death of Shobhá Singh, Virendravijay was wondering what path should be taken to save Bengal. After the death of Alivardii Khan, his immature grandson became the nawab of Bengal, taking the name Miirza Mohammed Siraj-Ud-Daola.(6) In addition to his young age, he had many kinds of defects in his character and conduct. Virendravijay did not like this at all.


“At the time the East India Company was encroaching like a cat extending its claws, trying to gain control of the throne of Bengal by any means possible. On the other side, the public was divided into three camps. One group was vocally against the conduct and character of Siraj. Directly and indirectly, they supplied help to the East India Company.


“A second group supported the nawab regardless of his faults, following the policy of nun khái yár gun gái tár [if you eat someone’s salt then you have to praise their virtues]. Miirzafar, Jagatsheth, and Umichand(7) fell into this category. Among them were also a few men who recognized the faults of the nawab but who did not want to allow the administration of Bengal to pass into the hands of the East India Company. For this reason alone they supported the nawab.


“The third group consisted of those who could not support the bad behaviour of the nawab but who also did not want to allow the East India Company to gain political control over Bengal. They supported neither side. Queen Bhávanii was of this mind. Her relationship with the nawab was extremely bitter. Yet, when she was asked to help the East India Company against the nawab, she said: ‘I do not want to dig a canal to bring the river crocodiles into my backyard pond.’ Because of this the East India Company was quite displeased with Queen Bhavánii. Virendravijay was of the same opinion as the queen. Thus it was impossible for him to do anything either for or against the nawab.


“There was one more thing worth mentioning about these last days of Mughal political dominance. The Bengali people were unable to consider the family of the nawab of Murshidabad as their own. No matter how much fuss and bother the writers and historians of today make over Siraj, the family of Murshidabad’s nawab were very distant from the common people of Bengal. It was not only that they were Urdu-speaking immigrant Shiahs;(8) though they had settled in Bengal and were Bengalees in the eyes of the law, they did not think of themselves as Bengalees. They called the Bengalees ‘rustics’ or ‘Muslim rustics’.(9) Of course, they learned to speak Bengali, more or less, so that they could communicate with these Muslim rustics, but at home they spoke Urdu or a corrupted form of Urdu that was mixed with Bengali, and put on airs that they were not out-of-fashion Bengalees. This mental attitude kept them quite removed from the common people.


“If a person is great, if their mental arena is very large, then people lose sight of their worldly identity. Because Siraj’s character was not very expanded there is no scope for people to forget his worldly defects. It is true that most people accept that he was broad-hearted and generous, but this was not enough for him to gain a seat in the heart of the Bengali people. And he was the nawab for how long!


“Most of the people who supported the nawab were senior Hindu officers. The East India Company put forth their best efforts to try to please the Hindus so that they would withdraw their support from Siraj.


“Virendravijay died shortly after the battle of Plassey. At the time of his death he told his only son, Vireshvijay, that he should dedicate himself wholeheartedly to the task of strengthening Bengal’s culture, unity and economic situation, and asked him to use both his intellect and his courage rightly in this matter. At the time Vireshvijay was a boy of eighteen or nineteen. Vireshvijay carried out the instructions of his father and became well-versed in the martial treatises.


“Neither Virendravijay nor Vireshvijay could support Mirzafar. Mirzafar was an indisciplined, power-hungry, spineless drunkard. His main preoccupation was to keep his nawabship intact by whatever means possible. For some time after his death the throne of Bengal was thrown into confusion. Thereafter Miirkashim became the nawab. His conduct was spirited, his behaviour showed individuality, and he was a man of strong character. Vireshvijay came into contact with him and Miirkashim befriended him, touched by his sincerity.


“In those days the throne was the nawab’s in name only. The power was in the hands of the East India Company; the administration was in the hands of the nawab but the economic power was not. Moreover, if one was to repel the East India Company, it would not be possible to accumulate power by sitting in Murshidabad because Murshidabad was right next to the East India Company’s chief outpost. Vireshvijay advised Miirkashim to shift his capital from Murshidabad to Monghyr. He did not advise him to remove his capital to Azimabad (Patna) because Azimabad was, to some extent, a centre for the East India Company.


“There were one or two other reasons for making Monghyr the capital of Bengal. During the time of the Mahabharata, when Angadesh was first accepted as an independent kingdom, Duryodhana made Karna the king of Angadesh and rather than consider him a vassal, he allowed him to wear the crown of a sovereign king. Since ancient times the Anga region was not considered part of northern India. Neither Anga, Vanga, nor Kalinga were considered part of northern India. Starting from this time, Anga was declared an appendix or auṋga of northern India and hence its name became Angadesh. Vanga remained outside of northern India. Kalinga gained acceptance as a part of southern India. Thus, even today, Oriya Brahmins are sometimes known as Dakśińátya Vedic Brahmins in Bengal. At the time of Karna the capital of Angadesh was Champakanagar.(10) Karna also founded an auxiliary capital in Mudgagiri, on the western border of the kingdom of Anga. Hence Monghyr has a tradition as a capital.(11)


“When Gujarat’s Rastrakuts [a royal dynasty] defeated eastern India then Angadesh came under their jurisdiction. The Khirkhiriya Hills that we are sitting on were the eastern boundary of the Rastrakut kingdom. Thus they established a capital in their border city of Mungagiri. So we see that Monghyr became a capital more than once. At that time the road system of Bengal, as well as India, was not at all developed. The long highway Shershah built that extended from Suvarnagram in Dhaka District to the city of Át́ak in western Punjab via Teota (Mańikganj subdivision) and Howrah-Burdwan, and passing by Calcutta, did not afford much convenience to Murshidabad, Monghyr or Patna but Monghyr’s water-route transport system was good. The waterway worked well all the way from Dhaka to Benares/Allahabad passing via Narayanganj, Teota, Rampur, Boyaliya (Rajsahii), Lalagola Ghat, Godagarii Ghat, Chapaghati, Rajmahal (At one time Rajmahal was the capital of Bengal), Bhagalpur, Monghyr, and Azimabad. Benares and Allahabad used to be helped out by the Shershah-built Badshahii road. Thus, since Monghyr was marked as an important centre of water transport, the capital could be established there without there being any communication problems as such.


“Miirkashim accepted Vireshvijay’s reasoning and moved the capital to Monghyr. On Vireshvijay’s advice, the nawab set out preparing the capital in Monghyr with great speed and began constructing his armoury. A great fortress was built in Monghyr as well as a munitions factory, heavy-weapons arsenal, huge parade grounds (Karheya Maidan or Kora Maidan), and a new cultural centre, Kasimbazar. The East India Company recognized the danger. Seizing on various small pretexts they declared war against Miirkashim. They had economic power and were prepared for war – the nawab had nothing. He had just begun organizing. On the other side, the East India Company had concentrated their power at Fort William in Calcutta and in Alinagar (present-day Alipur, now a part of Calcutta).


“The first battle was a trifling affair; it took place in Katoya and the nawab was defeated. The second battle took place in Gheriya and there also the nawab was defeated. The third took place in Udhuya or in the Udhuyanala. The East India Company advanced along the Ganges in the direction of Monghyr. A great battle took place in the Dakra canal. With his finger my visitor pointed out to me the Dakra canal which originated on the western border of the Khirkhiriya Hills and joined the Ganges a little to the west of Monghyr. In reality, the Dakra was not a canal but a river. In the East India Company records it is mistakenly called a canal. At the time of the monsoon deluge, the water of the Ganges goes upstream through the Dakra River and floods a wide area in Monghyr District. At the time my visitor pointed out the Dakra canal there was heavy flooding.


“When the nawab was defeated in the battle of Dakra canal he started heading by water for Azimabad. The map and plans of the next battle site remained in the hands of Vireshvijay. The planning of how the next battle in Buxar and on the banks of the nearby Karmanasha river could be fought was not in the hands of the nawab. All he knew was that there would be a battle fought in those places. Vireshvijay got separated during the fighting and fell back a little south. He was not able to reach the banks of the Ganges and go upriver to Azimabad. But the warplans and maps were in his hands so he took shelter in the jungle of the Khirkhiriya Hills.


“Another of the nawab’s chief difficulties was his severe lack of economic resources. Vireshvijay knew that King Karna’s huge treasury was secretly preserved in a cave in the Khirkhiriya Hills. He set about searching for that treasure thinking that if it came into his hands he would much better be able to help the nawab.


“At this point I should say something about the history of Angadesh’s terrain. In Karna’s time the north of Angadesh bordered on the Himalayas.(12) The southern border was the source of the Chandan river, a little to the north of Deoghar. On the western border was Ramdiri and Shamhodira (Samidha), near Beguserai, and the eastern border was the Rajmahal Hills near Sahebganj where they approach the Ganges. The Rajmahal Hills range occupy a large area in eastern Angadesh. Their eastern branch stops abruptly near Sahebganj and the Ganges; its western branch ends near Monghyr by the side of the Ganges. The western branch’s Sanskrit name is the Kśirakśirika Hills. In Angika they are called Khirkhiriya Hills and in English the Kharagpur Hills. These Kharagpur Hills are a branch of the Rajmahal Hills.


“Southern Anga’s chief river is the Chandan which has two companions, the Baruya and the Chiir. In this Chandan-Baruya-Chiir river basin(13) one finds the Kalhan Hills (near Kahalgaon, named after Maharsi Kalhan), Ajagavii Hills (near Sulatanganj), Mandar Hills(14) (a little north of the railway station), and these Khirkhiriya Hills on the western border where one can find, scattered here and there, innumerable examples of the culture of ancient Angadesh. Like the Angika culture, the language also belongs to this place.


“Those who think that the Khirkhiriya Hills are the western border of Angadesh, however, are mistaken. To the west of the Khirkhiriya Hills lies the Dakra river basin. This Dakra river basin is Anga’s final western border. Beyond the Dakra river basin lies the Kiul river basin where one can find many examples of Magadha culture, that is, it belongs to the land of Magadha.


“The Angika language has three chief dialects: Dharamapuriya, Champanagarii or Chekachekii, and Mangeriya. The Dharamapuriya dialect is spoken on the north bank of the Ganges. The Chekachekii dialect is spoken in far eastern region where the Rajmahal Hills approach the Ganges near Sahebganj, and in the western border area where the Khirkhiriya Hills stop near the Ganges. Miirzachauki, near Sahebganj, was at the border of the provinces of Bengal and Bihar during the time of Akbar. Miirzachauki was a busy checkpost. It occupied a narrow strip of land between the Ganges and the mountains and thus was an ideal spot for a checkpost. The Mungeriya dialect is prevalent to the west of the Khirkhiriya Hills in the Dakra River basin.


“Besides these, there are also two mixed sub-dialects of Angika: The first is the Shriipuriya sub-dialect which is used in the region lying between Purnia and Kisanganj. Purnia’s language is Angika, and Bengali is the language of Kisanganj. The Shriipuriya language that is spoken in the interlying areas is a mixture of Angika and Raunapurii Bengali (Súryapurii). The second sub-dialect is the Northern Khotta dialect which is used in the region between Katihar and Maldah. The language of Katihar is Angika, and in Maldah, Bengali. In certain places between the two one can find this Northern Khotta sub-dialect. It is a mixture of Angika and Shershahabad Bengali. In Mungeriya Angika one can find some influence of Magahii. Similarly, in the Magahii of the Kiul River basin there is some influence of Angika.”


“As I was saying,” my visitor continued, “I hope I am not annoying you by talking for so long. Earlier I told you that I loved Angadesh with all my heart. So when the topic of Anga comes up, I start going on without any hesitation. Then afterwards, I think to myself that I hope I haven’t annoyed whoever I’ve been talking to.”


“Why should I be annoyed,” I replied. “Rather, I’m quite astonished; I wonder how you came to know so much at such an early age.”


The light and shadow body of my visitor trembled as he spoke. “These are all your own thoughts. Earlier I said that I am in your mind. So your thoughts are coming out from my mouth.”


“Yes,” he continued. “Vireshvijay started searching the forest of the Khirkhiriya Hills for Karna’s ‘treasury’ in order to save it from the hands of the East India Company. Do you know,” he added, “when I visit these hills I feel as if my entire being is overwhelmed by that Vireshvijay. It feels as if I am also searching someone in these hills and in this forest. Shall I say one more thing?… Please don’t mind. Please say you won’t mind.”


“No, I won’t mind,” I replied. “Go ahead.”


“Now,” he continued, “it seems to me as if I have come searching for you.”


I stared at him, speechless. There was the whisper of a smile on his guileless face.


“After a few days’ search, Vireshvijay came across one of his faithful followers. He entrusted him with the secret plans and maps as well as various urgent matters and sent him to the nawab in Buxar. It was impossible for him to go himself. It would not have been so bad if he himself were caught, but it was essential that the war documents not fall into the hands of the Company. But to the good fortune of the East India Company and the misfortune of Bengal, his follower was caught by the Company near Surajgara. He was killed and the Company learned of the movements of both Vireshvijay and the nawab.


“The Company dispatched a large advance army to Buxar and the bank of the Karmanasha River where they laid in ambush waiting to draw up battle formation. Needless to say, Miirkashim lost the battle of Buxar and was completely routed in the battle of the Karmanasha. He had neither manpower nor economic resources. Disheartened, he went first to Zamaniya, then later to Gazipur. At the time Gazipur was under the control of Agra Province. The East India Company’s direct rule had not yet been established there. In poor health and with a broken spirit, Miirkashim breathed his last in Gazipur. The nawab of Bengal, Bihar and Orissa, Miirkashim, died like an ordinary man, or not even, since no one dared to give him a proper burial for fear of the East India Company. Simply a hole was dug and he was thrown in. Even this was washed away and vanished when the Ganges flooded.


“When he received news of the nawab’s death,” my visitor went on, “Vireshvijay became very sad but he didn’t fall apart. He decided to leave the Khirkhiriyá valley and head for Rarh. There he thought to build a new army with the help of the Bágdiis [a fighting community belonging to the lower strata of society].


“In fact,” he went on, “Vireshvijay was sitting and thinking in the very spot where you are sitting now, thinking and thinking.


“I was telling you about Gazipur City. Lord Cornwallis introduced a permanent land settlement for the landed property of Bengal Presidency. Before introducing the land settlement in Bengal, he went first to Gazipur District to make the same arrangements for the province of Agra.(15) Gazipur was at that time a huge district. Later, the eastern portion of this district was separated and a new district was formed called Baliyá (Bahlik). When Cornwallis arrived in Gazipur city he fell ill and died there. His tomb is still there today.


“Yes, since Mughal times, the city of Gazipur has been famous for rosewater and attar. This fame still continues to some extent. Rabindranath Tagore’s elder brother, Satyendranath Tagore, was the District Magistrate of Gazipur city. It was in his government residence that Rabindranath wrote his book Naokád́ubi [The Wreck].


“Talking about Gazipur reminds me again of Monghyr. Shahjahan’s son, Suja, had the same kind of relationship with Monghyr that Miirkashim had with Gazipur. He fled the country from Monghyr for fear of his life during the Aurangzeb’s invasion. People today still call the wharf that his barge left from, Sujiighat (Sujá-i-ghát́). Of course, Suja stopped for one night while passing through the city of Bhagalpur in order to draw up his next plans. After that he went to Akiyab, the capital of Arakan, to take shelter with its king. But he disappeared into oblivion there – whatever happened there is still a mystery today.


“After Vireshvijay’s messenger fell into the hands of the East India Company in Surajgarha, they knew that he was holed up in the Khirkhiriya Hills. The Khirkhiriya Hills were then part of the zamindary kingdom of Dvarabhauṋga. Badshah Akbar had given them to Mahesh Thakur as a feudal estate. During Miirkáshim’s time the Khirkhiriya region was controlled by the king of Dvarabhauṋga from his residential offices in Khaŕagpur.(16)


“At the time that Vireshvijay was wandering in the Khirkhiriya Hills, the director of the Kharagpur Zamindary offices was his maternal uncle, Mohankrisna Mitra. The East India Company didn’t know that Vireshvijay was Mohan Mitra’s nephew. Mohan Mitra was well-aware of the steely character and fiery behaviour of his sister’s son. He also understood that his nephew was carrying out the instructions of his father. So despite the fact that Vireshvijay was the same age as his own son, he showed him the greatest respect and helped him in every way possible.


“The East India Company surrounded the Khirkhiriya Hills with their troops in an effort to trap Vireshvijay, who got word of this through his uncle. Through similar means, Vireshvijay discovered the cave where King Karna’s treasure-store was hidden, however the treasure was no longer there. Someone, it seemed, had emptied the cave of all its wealth after King Karna had left. Vireshvijay was only able to get a hold of three Siinaks [a gold coin].” Then my visitor pointed out the cave to me with his finger. It was very close to where I was sitting.


“It is a very small cave,” he continued. “A few miles to the southwest of this hill is a cave with paintings from the Buddhist era, and to the east is Rśikuńd́a. Nowadays people have forgotten its history, so they say that it is the ashram of the Rśyashrnga Muni mentioned in the Ramayana. Actually there was Buddhist monastery here during the Buddhist era. On the western edge of these mountains you will find the grave of Jamal Minya. Jamal Minya came here from Rajnagar in Birbhum and was the first to propagate Islam in this area. This place was named Jamalpur after him.


“Yes, I was talking about Rajnagar. Rajnagar is now a very small city but at one time it was the district headquarters. During the Mughal era, certain districts in the Province of Bengal were extremely large (Monghyr, Silet, Birbhum, Mymensingh, Purnia, etc.). In many districts the district administrator was called the Jilá Hákim but in Birbhum and Purnia he was called the Baŕá Hakim or governor. The governor of Birbhum used to live in Rajnagar. The last governor, Alinakhii Khan II, only ruled Birbhum for a short time, and Purnia’s last governor, Shaokatjang,(17) after being defeated in the Katihar war by Siraj-ud-Daola, was removed from the post of Purnia’s baŕá hákim.


“Anyhow, this Jamal Minya came from Rajnagar. Later the area of Birbhum district was reduced and the district headquarters was shifted from Rajnagar to Suri. Various cultural artifacts are scattered throughout our Angadesh but who is there to point them out? Angadesh’s condition is like that of an orphaned child. What to speak of Angadesh, a great part of India is in the same condition today. Where will the historical materials come from if we continue to neglect these cultural artifacts? Nearby, for example, near Kahalgaon (Áńt́ichak) was the Vikramshila university from the Buddhist age but how much research has been done on it? Yet, nowadays thousands of universities are springing up like mushrooms.”


My visitor paused for a moment, then said softly: “I am talking a lot, quite a lot. But you don’t seem to be annoyed at all. Of course, these are all your thoughts. They are only coming out of my mouth.”


Then he continued. “Vireshvijay began to worry that the Company had picked up his trail and might capture him at any time and persecute him. There was also the danger that they would learn about the work he had just begun with the help of his followers among the Bágdiis in Rarh and make them suffer greatly for it. One cannot bear to think about it. What kind of a future would Bengal have? Would Mother Bengal pass her days crying? Would the time he had spent on the earth go in vain? This is what Vireshvijay was thinking that night, seated in this very spot around 8:30 in the evening. Perhaps the next morning the Company would catch up with him. Vireshvijay slowly made his way down to the rain-swollen falls and plunged into its waters. Within moments his body was swept up in the current and carried down into a deep cavern, from there to a lake, then to the Dakra river and finally to the Ganges. There was no one to attend funeral services for this twenty-three year old, ideologically-dedicated young man. No one even knew his history.


Ye phul náphut́ite jhareche dharańiite
Ye nadii marupathe hárála dhárá.


[That unbloomed flower that has been cast off in the world.
That river whose current loses itself in the desert.]


My visitor looked at me for a short while and then said: “I think you also feel something for Vireshvijay.”


“What do you mean, ‘something’. My mind is filled with sorrow for him.”


“This is what I thought, and exactly what I wanted. Now your watch is showing 8:27. Please sit here for another three minutes, that is, until 8:30. I know you’ll be late returning home, but I beg you to please stay another three minutes. I am going down to the falls.”


“Don’t go too close to the waterfall,” I requested. “These falls have a very strong current, as you can see; it will be dangerous for you to go too close.”


My visitor slowly made his way down to the falls and stood there. He looked once at the sky, once at the ground, once at the forest before him and once at me. One leg was very close to the falls. I called out to him: “Take your left foot away from the falls. If you step back you may fall in.” A soft smile appeared on his bright face and he brought his foot forward. I said: “You were telling me such a long story, but you see, I have committed a great mistake by not asking your name.”


“No, no. You haven’t made a mistake. I am the one who has made a mistake. My offence is that I am a gentleman, from a good family, but still I haven’t introduced myself. I should have given you my name as soon as we first met. Please forgive me.”


I did not know what to say. Again he repeated: “Please tell me that you forgive me.”


“There is no question of forgiveness,” I said. “If you want to tell me your name then you can.”


“I am that Vireshvijay Vasumallik,” he replied. Saying this, he threw himself into the water. The rapids flung his body around violently and carried him off towards a deep cavern. After that his body sank and disappeared from sight. A sudden strong gust of wind blew at my back from the direction of the forest. Then the gust of wind started blowing towards the mountain in front of me. All around me I could hear the sound soṋ, soṋ, soṋ [[sound of the wind]]. If someone else had been there they would not have heard anything else, but in the middle of this soṋ-soṋ sound I could hear Vireshvijay’s last words má-má-má go [“mother, mother, oh my dear mother”]. With steadfast eyes I looked at the rapids. Unknowingly, my eyes lighted on a few drops of water. In all directions one could hear the hills reverberating with the sound – má-má-má go.

Who is Baba Talking About?

Who is Baba Talking About?

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

   "What these selfish people do is inflate the petty innate geo-sentiments or socio-sentiments of people, take them into their fold and guide them in any way they like. For instance, a certain leader of a country may inflate the geo-sentiment of his people. But when that geo-sentiment is aroused, those clever people may become fearful; because as a rule when the geo-sentiment is aroused, the geopolitical sentiment will also arise, and the matter will not necessarily end there. Along with geopolitical sentiment, geo-economic sentiment may also arise; the people may think simultaneously of economic liberty along with political freedom. This is a knotty problem for the self-seeking politicians. The cunning leaders merely want to utilize the geopolitical sentiment to attain geopolitical liberation for the people. But if people are conscious about economic liberation even before attaining geopolitical liberation, that will really pose a great problem for the selfish leaders; they will think, “It is not easy to provide two common meals a day to the hungry and ill-clad millions of this country (much less delicacies and dainties like ours!). It will be necessary to replace the existing exploitative structure with a new one. And then what will be gained by obtaining political liberation?”
   "They may think deeply about these things, but the common people cannot understand anything at all. The clever leaders, analysing the whole situation, think that before the geo-sentiment rises too high, they should come to a secret understanding with the rulers and attain the transference of political power peacefully. Then in the case of the peaceful transference of political power, there will be no necessity to raise the political sentiment to the highest pitch. Political power will come automatically to those ambitious politicians. And once they are in political power, they will retain the same exploitative machinery. The only difference will be that the white rulers will have been replaced by black rulers; and they will proclaim to the masses: “We have attained political liberty!” They will silence the voices of the people by telling them, “No, no, things like this [economic liberation] should not be uttered. It is a crime to speak like this at the present time!” It is not possible to identify these human chameleons by their outward appearance, but actually, how dangerous these people are! They are veritable demons in human framework." (The Liberation of Intellect: Neohumanism, Disc: 10)

Question: 

Who is Baba referencing in the above quote?

Answer: 

Indian political leaders during the Indian independence movement.

Unique Gift

Wed, 17 Jul 2013 18:15:04 -0700

Baba

"A'lokatiirthe cali atiiter gla'ni bhuli..."  (PS 2072)

Purport:

O' my Lord, after leaving behind the negative samskaras and burdens of the past, I am moving along in the world of divinity. It is Your grace. forward movement is the vow of my life. According to the path which You have shown, I am singing the songs of ideology and marching ahead holding Your flag in my hand. In an undaunted way I go on moving forward by Your grace.  
O' Parama Purusa, today with sweetness and love I am calling one and all - that we should all move together on the path of fulfillment. Keeping everyone united is the spirit of society. And my society - my samaj - is the collection of one and all. Everyone is included; no one is left out; we are all part of the same singular human family.
 
O' Divine Entity, I want to see everyone's welfare. Even those who are anti-social and spreading poison, even with these people I have heartfelt love and affection. By Your grace I am trying to help them transform their lives. This is the way You have guided me to move.
 
O' Parama Purusa Baba, in this era of neo-humanism, I feel love for everyone by Your grace. I do not despise or avoid anyone. All are my kith and kin and we should all move together in one flow along the path of effulgence. Not even one person should be allowed to lag behind. Baba, by Your grace I am carrying everyone on the golden chariot of our Ananda Marga ideology that You have bestowed upon us. We are moving along in the divine world. Baba, it is Your grace...

Baba's Mudra Photo is a Unique Gift...

"The Sadguru is saying something, and the deaf or dumb man wants to hear it but cannot. If one concentrates the mind on Vara'bhaya Mudra', there will be the direct effect of positive microvita on the auricular or other nerve cells and also on the controlling cells, and it may be that all of a sudden he may get back the power of hearing.  One should look towards this mudra' and not to anything else.  Microvita are radiated through this mudra'. This is the inner secret." (Microvita in a Nutshell, p.65)

Namaskar,
in Him,
Nataraj

Re: In and Out of Heaven and Hell

Tue, 16 Jul 2013 14:54:06

 
Baba

== Re: IN AND OUT OF HEAVEN AND HELL ==

(Note: This is the second letter in this series. A link to the initial letter is appended below. - Eds)

Namaskar,
I appreciate the clarification and reminder that heaven and hell are states of mind. This is helpful for my own personal understanding but also extremely useful knowledge for doing pracara and engaging in debate. This topic acts as a clear evidence how Ananda Marga ideology is based on rationality and logic - there is no superstition or dogma.

HEAVEN AND HELL ARE A REFLECTION OF ONE'S SUBCONSCIOUS MIND

Human beings have various kosa and lokas. The manomaya kosa - also known as svarga loka, and it is there that people undergo happiness and sorrow.

"It is Svarloka which is called the Manomaya world and it is in this stratum that a person experiences pleasure and pain." (1)

Here the matter is that this svarloka refers to one's subconscious mind. When that subconscious mind is involved in spiritual ideation then that person is in heaven and when they are involved in degrading thoughts then they are in hell. (Note: For more about the subconscious mind please refer to the heading "About Subconscious Mind" beneath the signature)

For instance, there are some people who think, "nobody loves me", or "this world is coming to an end - doomsday", or "I am lost and disconnected and hate this world." Those harboring such thoughts in their mental plate - in their subconscious mind - are in hell. This type of thinking brings so much suffering and leads them to the brink of devastation. All because their subconscious mind is polluted.

In contrast, there are established sadhakas who constantly think, "I am the child of Parama Purusa and He is always helping me & taking care of me", or "I am the disciple of Lord Shrii Shrii Anandamurtiji and I have come on this earth to propagate His glory." Such bhaktas are in heaven because their subconscious mind is always absorbed in the Divine.

The conclusive idea is that when one does good deeds and undergoes the positive reaction - either in this life or a future life - then one feels happy. This might take the form of some kind of victory, or receiving all types of support etc. Or, if one did not study hard for an examination but got a top mark, then they are reaping a good samskara from the past. This joyous reaction and feeling in the mind from a prior action is known as svarga (heaven). In contrast, if someone studied very hard for an examination but became ill during the exam and could not pass, then that is the negative reaction of their prior bad deed, either from this life or a previous life. In that case they are undergoing a negative samskara. The suffering or sadness experienced in the mind is what we call hell.

TRANSLATION OF HINDI QUOTE

In the first letter in this series there was an extended quote in Hindi script. The below paragraph is the translation of that quote for non-Hindi readers. Thereafter please find the original Hindi excerpt as well.

"What are the seven lokas (worlds)? They are not separate worlds. Out of these seven lokas, the lowermost bhurloka, i.e. physical world, and uppermost, i.e. satyaloka, are within Parama Purusa; and rest of the five lokas are between these two, i.e. the five kos’as of the human mind. The five kos’as are the five stages of human mind: bhuah, svah, mahah, janah, and tapah. Bhuah is the crude mind directly related to the physical works and the svah loka is the subtle mind, the mental world – manomaya kos’a. Mainly the feeling of happiness and sorrow is experienced... Where? in svarloka, in manomaya kos’a. So, people call this svarloka as svarga (heaven). Svah combined with ga is svarga. Here only, happiness and sorrow are experienced. Viz. the satisfaction in the mind of a person after doing good work is felt in the svarloka i.e. manomaya kos’a. This means svarloka is always with you. When you do benevolent work, you go from being an ordinary human to an extraordinary human being, then the svarloka is filled with happiness. And, having human shape and form, if you do degrading work, then the svarloka is full of sadness and sorrow. The mind gets stained and degenerated. Heaven and hell are not separate, distinct places, rather they are in this world; heaven [and hell] is hidden in your mind. Hence those people, whether they be scholars or not, who propagate stories of heaven and hell do not do anything except misguide others. They propel people into calamity. Remain aloof from them; they are the propagators of dogma." (Morning General Darshan, May 19 Varanasi, v19-02-(H))

Note: This translation from the original Hindi to English is based on the strong efforts of Dr T.R. Sukulji. We are most grateful for his expertise and commitment.


सप्तलोक क्या है ? एक ही साथ है, कोई अलग-अलग दुनिया नहीं है | सप्त लोक में निम्नतर लोक जो भूर्लोक, physical world | ऊर्ध्वतम लोक, जो सत्य लोक, वह तो परमपुरुष में स्थित | और, इन दोनों के बीच जो पञ्च लोक हैं, वही है पञ्चकोष | मानव मन का पाँच कोष, पाँच स्तर | भुवः, स्वः, महः, जनः, तपः | भुवः है स्थूल मन, जो प्रत्यक्षरूपेण शारीरिक कर्म के साथ सम्पर्कित | और स्वः लोक है सूक्ष्म मन | मानसिक मनोमय कोष, मानसिक जगत्‌ | मुख्यतः सुख-दुःख की अनुभूति {हो} होती है कहाँ ? स्वर्लोक में, मनोमय कोष में | तो, यह जो स्वर्लोक है, इसी को लोग स्वर्ग कहते हैं | स्वः युक्त “ग”, स्वर्ग | सुख-दुःख की अनुभूति यहीं होती है | तो, मनुष्य अच्छा कर्म करने के बाद मन में जो तृप्ति होती है, वह मन के स्वर्लोक में अर्थात्‌ मनोमय कोष में होती है | तो, ये स्वर्लोक हमेशा तुम्हारे साथ हैं | तुम सत्कर्म करते हो, तुम मानव से अतिमानव बनते हो तो, स्वर्लोक ख़ुशी से भर जाता है | और, तुम मनुष्य के तन में, मनुष्य की शकल में अधम कर्म करते हो, तो स्वर्लोक दुःख में भर जाता है, मन में ग्लानि होती है, आत्मग्लानि होती है | तो, स्वर्ग-नरक अलग नहीं, इसी दुनिया में | और, तुम्हारे मन के अन्दर ही स्वर्ग छिपा हुआ है | तो, जो पण्डित हो चाहे अपण्डित हो, स्वर्ग-नरक की कहानी, किस्सा-कहानी सुनाते हैं, वे सभी काम नहीं करते हैं | वे मनुष्य को misguide करते हैं | विपद में परिचालित करते हैं, उनसे दूर रहना | वे dogma के प्रचारक हैं |– MD, May 19 Varanasi, v19-02-(H)

MORE OF BABA'S TEACHINGS

Following are more of Baba's teachings on heaven and hell.

HEAVEN AND HELL ARE NOT ANY PARTICULAR PLACE

"Same way, in the world of effulgence, nectar, there are seven layers - bhuhloka, bhuvahloka, svahloka, mahahloka, janahloka, tapahloka, satyaloka. Parama Purusa is the controller of these two worlds, heaven and hell. You must not forget that all these seven lokas which are the underworld, of hell, or these higher lokas which are the world of effulgence, they are not any particular place. They are different stages of mind." (2)

So here Baba tells that hell is not some physical place like a different planet or the moon - rather it is a state of mind.

THERE IS NO PLACE UP OR DOWN EITHER

In this next section, Baba uses the directions "up" and "down" as metaphors to refer to a state of mind, i.e. high mind versus low mind. Baba makes it very clear, that hell is a status of mind.

   Ananda Marga philosophy states, "Those human beings who do not do sadhana for their spiritual development, they are sure to get degenerated. Because in this universe, nothing is immobile. Whether one likes it or not, one has to move. So those who are not doing the sadhana of moving upward, they will not remain where they are. Rather they will fall down. Because, they will have to move. If one does not go up, then one has to go down. There are seven layers of the mind, towards the downwards direction also. -Tala, atala, vital, tala'tala, pa'ta'la, atipa'ta'la, and rasa'tala. Those human beings who are crude minded, reach in hell-- rasa'tala. That is the lower-most stage. Such a human being is not human. He is not animal also. The stage of such a person, is lower than animal..."
   "When human beings get completely degenerated, then they create logic and reasoning in the favor of their sinful deeds. So you think carefully. That is the stage of cimmerian darkness where human beings cannot see their own hand. Because they are surrounded by anda tamisra', lower most of lower lokas, rasa'tala. This is the path of degeneration." (3)

And here Baba further describes that stage of degeneration.

Ananda Marga philosophy states, "Those who have human body but their deeds are not humane, what is their stage? Their body is in bhurloka, but their mind is far lower than bhurloka. After such demise they not got get human form. Instead they will be crudified a become like wood, bricks, and stone. These are all truth - logical things. But the tales of heaven and hell, vahista-dozalokha is just gossip talk." (4)

After reading this, the whole point is very clear. That, these worlds heaven and hell, have no physical existence. It is a stage of mind. When one does sadhana and feels the proximity of Parama Purusa Baba, then one is in the higher world. And when mind is degenerated, selfish, and engaged in heinous and sinful activities, then they are a creature of hell.

PLEASURE AND PAIN OCCUR IN THE MIND

"Svahloka means manomaya kosa. The feeling of pleasure and pain happens in this loka. Svah + ga = svarga. Svaloka is the subtle mind. And manomaya kosa means mental state." (5)

SAMSKARAS EXIST IN THE SVARLOKA

NO BASIS FOR RELIGIOUS CONCEPTS OF HEAVEN AND HELL

Ananda Marga Philosophy states, "Svarloka – this is the pure mental sphere on which sukha and dhuka are experienced; it is also called Manomaya Jagat, Manomaya Kośa in individuals. It is in this sphere that the saskáras exist. According to mythology, after the death of the physical body or Annamaya Kośa, people go to svarga or naraká, heaven or hell. The fact is that the samskáras which determine the individuality of unit being situated in this svarloka. The Christian and Muslim ideas of heaven and hell and also svarga in Hindu Karmakandi Jaemini Partná, were derived from the fact that the samskáras which determine the requitals of actions exists exits in this loka. In reality no kośa will remain after death. The samskáras remains as the object of the átman. Thus the ideas of heaven and hell of the Hindu, Christian and Muslim mythologies are completely false, because after death there remains no mind at all to experience heaven or hell." (6)

Namaskar,
in Him,
Jyotirmaya


REFERENCES
1. Subhasita Samgraha - 1, The Base and the Relative Truth
2. Ananda Vacanamrtam - 9 (H)
3. AV-24 Hindi, p.167
4. AV-19, Hindi, p.12
5. AV-19, p.10
6. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy

Note 1: ABOUT SUBCONSCIOUS MIND

What is the subconscious mind? It is that part of the mind which memorises the day to day events. This aspect of mind is our power of recollection. With this subconscious mind you can remember your friends, what you ate yesterday, what you did 10 days back or 10 minutes back. Everything is stored in the subconscious mind. This subconscious mind does not need help from the indriyas, i.e. sensory and motor organs, to re-create stored images in the mind. For instance, even if your grandmother lives 100 miles away, with your subconscious mind you will be able to visualise your grandmother in your mind. The motor and sensory organs are not needed.

Without the help of the subconscious mind we cannot do anything substantial because one will not have the required memory or knowledge. One will not even remember one second into the past. One will forget.

In contrast, the conscious mind only works with the help of motor and sensory organs. When those organs are not functioning the conscious mind cannot do anything. It does not store any information. When you saw the monkey at the store then it is the subconscious mind that memorises that image. Later on when you tell your story about the monkey with the help of the subconscious mind then you will be able to clearly visualise that monkey in your mind.

Note 2: LINK TO INITIAL LETTER ON THIS TOPIC

http://anandamargauniversal.blogspot.com/2013/06/in-and-out-of-heaven-and-hell.html