Baba
Namaskar misunderstanding
Namaskar,
Some in AMPS are confused and they think that by saying namaskar they are saluting another human being. That is why you might have seen how some Dadas do not like to say namaskar to juniors or new margiis etc. Because they think that they themselves are someone high, worthy of respect, and that it would be unfitting to address someone younger or less senior with the term namaskar. But unto them, those same Dadas want all to quickly come and say namaskar. Because they think by this way they are getting the respect and praise of others.
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Dual misconception
So their misunderstanding works in two faulty directions. Certain so-called top Dadas do not want to say namaskar to others as they think it diminishes their own stature. That is the first half of their dogma. Secondly, they think by having others say namaskar to them then they are getting huge honor and respect. And that is the second half of their dogma.
They do not know they are saluting the Divine when they do namaskar to others, and they do not know that the next person is saluting Parama Purusa by doing namaskar to them. So that is their blindness. This type of misdealing is all due to their misunderstanding of the term namaskar. Theirs is a dogmatic type of meaning that is wrongly based on social status and prestige. That is why some so-called top Dadas do not like to address others by saying 'namaskar', and that is why they want the entire world to come to them and say 'namaskar'.
Such is the confusion and deep rooted dogma that has infested their minds. And that is why they cannot get the spiritual benefit of using the namaskar term-- because they fail to realise that by saying namaskar they are indirectly paying their salutations to Baba as He has come in the form of another living being.
For this reason one should always be zealous to do namaskar to others first. But, in general, most often people do not know this secret so they desire that others should do namaskar to them first.
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Meaning of the mudra
Any discussion about namaskar would be incomplete if one fails to discuss the accompanying mudra as well.
As we all know, when we say namaskar, first we raise our palms together and touch the trikuti point with our thumbs. By this we are recognising the center of the mind which is at the ajina cakra. And then we lower our palms to the heart or the anahata cakra. By this way we are acknowledging the feeling of heart, which is one of the subcenters of the mind as it is responsible for feelings of love, affection, dedication, and respect.
So when sadhakas do namaskar, we are paying our deepest salutations to Parama Purusa with the totality of our mind and heart. And when doing the mudra we say, 'namaskar'. This everybody understands. By this manner we are saluting the Divine Entity inside the next person, and our entire mind and heart gets spiritually vibrated. Because doing the mudra is very helpful for inculcating the proper ideation.
It is just like if you try doing sastaunga pranam from a standing position then it does not work nearly as well as when you do sastaunga pranam while lying on the ground in the proper mudra. Here the whole point is that the mudra supports the ideational flow in the mind since when sadhakas do any mudra then it brings the mind and body into one parallel position, which ultimately reinforces the idea in the mind. That is the specialty of our namaskar mudra.
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Conclusion
We can see that throughout this entire world there are hundreds of ways to greet someone, but the way in our Ananda Marga way of life is unique and divine. That is why we must propagate this unique practice all around. All should understand the true meaning of this salutation and follow it - in body, heart, and mind.
Baba has graciously blessed us with a salutation system that brings one closer to Him. Because when sadhakas do namaskar we are not saluting any human being, rather we are distinctly paying our salutations to Him-- drawing ourselves closer to Him, by His grace. That is one special aspect of doing namaskar.
So 'namaskar' means: O' Mr Ramesh or O' Mr Manoranjain, I salute the Divine which is residing within you. That is the true spirit of doing namaskar. But if Ramesh or Manoranjan is ignorant and foolish, they will think that someone is saluting them directly. And if the one doing namaskar is foolish, they will think that they are saluting Ramesh or Manoranjain etc. Those who do namaskar in this misguided way are just treating it as some mundane greeting. That is why we say this is a simple but often misunderstood point in our day to day life. None should get confused and think that by saying 'namaskar' we are saluting another human being or that someone else is saluting us.
http://anandamargauniversal.blogspot.com/
Namaskar,
in Him,
Karuna’karan
~ In-depth study ~
Method of namaskar
Ananda Marga Caryacarya states, "Namaskára: Namaskára is done by bringing the palms together and touching the ájiṋá cakra [the mid-point of the eyebrows] with the thumbs, without bowing. It can be done to all regardless of their age, because this mode of salutation is used with the ideation that everyone is the manifestation of the Supreme Being.”
“Do not shake hands with anyone, because it is unhygienic, and do not do kurnish [a kind of court salute signifying submission to one's authority] to anyone, as you are not anyone's slave. Kurnish is a symbol of slavery, so as a form of salutation it is strictly forbidden." (1)
Pay respects to the Supreme only
Ananda Marga ideology guides us, "Tadekam jagatsákśiirúpam namámah. “If there is anyone to whom spiritual aspirants should surrender, if there is anyone to whom they should pay salutations, it is Parama Puruśa.” The system behind salutations is to look for the Supreme Being that is the inner essence of a person, and to pay salutations to that Parama Puruśa. The generally-accepted rule is that one should say namaskára to a human being or a god or goddess, but one should say namaste or namastubhyam only to Parama Puruśa, not to any other entity." (2)
Ananda Marga ideology states, "Tadekam jagatsákśiirupam namámah – “If I am to pay respect to anybody, I am to pay respect to You only.” Because all other objects of this universe are expressions of that very Parama Puruśa. So I pay respect to the Nucleus who created all these great personalities, all these little and big ones."
"As per yoga and Tantra, to Parama Puruśa one is to do namaste. Namah plus te – “I pay respect to You” – namaste. And namaskára means, “I am paying my respects.” And that is why you may use the word namaste only for Parama Puruśa, but namaskára for both Parama Puruśa and the jiiva [unit being]. Tadekaḿ jagatsákśiirupaḿ namámah – “If I am to pay respect to anybody, I am to pay respect to You only.”" (3)
Ananda Marga ideology says, "If I ever salute anyone, I will salute only the Supreme One and no one else.” The rule is, if you pay salutations to a human being, you should say “Namaskár”, but if you pay salutations to Parama Puruśa, you must say “Namaste.” Namaste means “I salute Thee.” Human beings are greeted with the word “Namaskár” because they are considered to be the expressions of the Supreme Being. They should not be greeted with “Namaste.” In the case of Parama Puruśa either “Namaste” or “Namaskár” is permissible." (4)
Never say namaste to humans
Ananda Marga ideology guides us, "How to pay salutations to Parama Puruśa? Namastubhyam or namaste. Namah plus tubhyam make up namastubhyam, and namah plus te make up namaste – “We do namah to You.” To jiivas [unit beings], it is namaskára – short for Namah karomi – “I greet, I salute.” Here there is no tubhyam or te, that is, “you”. To jiivas, namaste or namastubhyam should not to be said; namaskára should be said. But to Parama Puruśa you can say anything you like – namaste, namastubhyam, namaskára. And if you do not wish to say either namaste or namaskára, it does not matter. After all He is only a member of your own family." (5)
Ananda Marga ideology teaches us, "A person who is always engaged in the thought of his or her pratiśt́há must learn how to care about the respect and prestige of others. Such a person must never forget that respect begets respect, and that he or she should always honour those who are not honoured by anyone. A constant practice of this type will remove the evil effects of the desire for pratiśt́há. One easy way to do this is that you always do namaskára first and do not create a situation in which you may have to do prati-namaskára." (6)
Special teachings on namaskar
Ananda Marga ideology states, "We say, Namaskár. That is, “I pay respect to the Supreme Entity residing within you.” You should remember this. “I concentrate all the good feelings of my mind here in the trikut́i [between the eyebrows].”...So many thoughts are in your mind. But you should concentrate all your thoughts at a particular point, here – that is, with all the strength and goodwill of your mind you are doing this – you are touching these two palms here [trikut́i]. That is, you are concentrating all your goodwill here, because you are paying respect to Parama Puruśa residing within this body; this body; this body; this body [pointing to different people]. First do this."
"And not only mental concentration, you are human beings, you have got so many sentiments also. Human sentiment, you know? When you feel much joy you burst into tears, when much sorrow you burst into tears. These are sentiments. And human beings are guided by sentiment, more by sentiment than by logic, you must not forget it – more by sentiment than by logic. So your sentiment is also there, so with all the concentration of your mind and with all the sweetness of your sentiment, from the very core of your heart, you are paying respect to Parama Puruśa residing within human structure. So you do this [palms together at mid-point of chest], and say, Namaskár."
"I think you have understood it? A very sweet idea. So it is my opinion, my desire, that human society [be] one, indivisible; it is an expressed form, a sweet expression, of Parama Puruśa, to whom you should always pay respect by doing namaskár." (7)
About the suffix ghain
As we all now know, the term namaskar is derived from the root 'namah' meaning 'I salute - 'kr' meaning 'do' + 'ghain', which is one of the many traditional suffixes in Sanskrit. For those interested, on page 1413 of Baba's Sanskrit Grammar Book, He outlines many words that employ the suffix ghain:
yuinj + ghain = yoga
div + ghain = deva
rainj + ghain = ra'ga
kr + ghain= ka'r
So ghain is a commonly used suffix in Sanskrit and is also used in the formation of the term 'namaskar'. For more about this linguistic science or to learn more about the use of the ghain suffix, then please refer to Baba's Sanskrit Grammar Book.
http://anandamargauniversal.blogspot.com/
References
1. Caryacarya - 1, Methods of Salutation
2. Subhasita Samgraha - 11, The Intuitional Science of Tantra
3. Ananda Vacanamrtam - 12, What Are You?
4. Ananda Marga Ideology and Way of Life - 11, Relativity and the Supreme Entity
5. Subhasita Samgraha - 21, Náma and Námii
6. Subhasita Samgraha - 21, Náma and Námii
7. Ananda Vacanamrtam - 30, Parama Puruśa within Everyone
== Section 2: Prabhat Samgiita ==
When You were with me
PS Intro: Parama Purusa is most loving for the bhakta. Because Parama Purusa lives all the 24hrs with the sadhaka, not only in this life but all future lives as well. Parama Purusa lives with everyone but those who feel this realise this experience how their life is full of bliss. They never feel sorrow because Parama Purusa is with them all the time to help them always. Singing and chanting His name brings greater proximity and affection, and the bhakta wants more intimacy. This song flows in that way.
"Tumi, esechile mor bakul vitáne, ná boliá gele kár ghare, shiharańe shońite dolá ese, bhuliá gele kár tare..." (Prabhat Samgiita #4320)
Purport:
O’ Parama Purusa, You came to my alcove during that verdant spring season. That time the place was surrounded by innumerable bakul flowers which were in bloom. But why and to whose abode did You go away towards without telling me? With Your auspicious arrival, spiritual horripilation (goosebumps) arose throughout my entire existence. You vibrated the very pulsation of my being. Baba, by having You in such an intimate and close way, my life has become meaningful. It is Your krpa. Soon after that golden dawn, Your liila moved into a different phase. You went away, forgetting me, leaving me crying all alone. My Dearmost, where did You go and who were You with that time.
O’ Supreme Entity, ever since that occasion I have spent countless days and nights waiting - sitting by my balcony - threading heaps of flower garlands for You. But that was all in vain because You did not come. It is painful because now I don’t see Your attractive, charming smile; You are keeping Yourself distant. Now I am not seeing that radiant grin which I used to see on Your lips when You were with me.
O’ Parama Purusa Baba, in longing for You, ages have passed since You came near. Springtime has finished, and now summer has come. My entire garden of those sweet, fragrant bakul blossoms has dried up and withered away in this hot season. Today that same terrace - where I used to sit and make malas for You and wait - is full of spider webs. It is heartbreaking how You have gone so far away. My mind has completely withered away in the absence of Your blissful presence.
O’ my Prabhu, please shower Your causeless grace and appear in a very intimate and resplendent way…
Notes for Prabhat Samgiita #4320:
[1] Arbor: A shady garden alcove with sides and a roof formed by trees or climbing plants trained over a wooden framework..
[2] Hot Season: In the absence of His presence, the sadhaka feels a dryness in his heart. Summer season - or hot season - has been used as a metaphor in this song to express that dryness in the bhakta’s heart, where one's spiritual feeling is lower. And this happens with each and every sadhaka. When one feels dry and out of their spiritual flow then that is the dry or summer season. In contrast, when one's flow of sadhana is good then that can be compared with springtime where everything is lush and verdant. In their dhya'na they feel greater proximity with Parama Purusa - that is why it is compared with springtime. But when one is experiencing the dryness of summer, that spiritual flow is not there. In that case, the best approach a bhakta can take is to sincerely request Baba to grace them in their meditation.
== Section: Important Teaching ==
Pay heed: do not become raks’a
Ananda Marga ideology states, "Human beings take form according to the characteristics of their object of ideation...Those who have an ambition for power, are called raks'a. Suppose a man has grown old but still has an ambition for power. He thinks he should become this, he should become that, he thinks he should attain this status or that status. After death what shall this person become? He shall become raks'a-- that is raks'as'a." (1)
Note: Sadly those running after post, power, prestige status etc will ultimately become lowly microvita. As sadhakas - as well-wishers of humanity - we should guide and teach such persons not to crave after worldly status and degenerate themselves. It is our duty to help them. We should serve them and teach them to think about Parama Purusa - and not lust after power, prestige, social status, post etc. This should be our approach. Thus when some of our so-called central Wts and others are craving for post and power we should intervene and save them from their terrible fate. They should be taught the ways of neo-humanism, otherwise they will plunge themselves deeper into a dark future and face so many negative consequences.
Reference
1. Ananda Vacanamrtam - 5, The Psycho-Spiritual Evolution of Humans
== Section: Important Teaching ==
Beware about joining in any group
This below quote is for those Hindus who got frustrated with Hinduism and joined in Islam, or H group margiis or Wts who got frustrated with H group and joined B group, or vice--versa. To save themselves from jackals, they jumped into the fire. Best is to be a neo-humanist and leave all forms of groupism.
Ananda Marga philosophy states, “Due to the many shortcomings in one religion and its exploitation of so-called lower caste people, many of these so-called low caste people left that religion and accepted another. When people leave their religion for no significant reason and accept another religion which suffers from ideological vacuum or is even inferior to the religion which they previously followed, they develop hysterical behaviour. They start excessively doing those things which were once prohibited to them by their previous religion. So we find that the person who has converted to another religion takes more beef than a normal member of that religion. This type of behaviour cannot be found in those who had ideologically accepted that religion.” (1)
References
1. Prout in a Nutshell - 15, The Existential Value of Ideology
This below quote is for those Hindus who got frustrated with Hinduism and joined in Islam, or H group margiis or Wts who got frustrated with H group and joined B group, or vice--versa. To save themselves from jackals, they jumped into the fire. Best is to be a neo-humanist and leave all forms of groupism.
Ananda Marga philosophy states, “Due to the many shortcomings in one religion and its exploitation of so-called lower caste people, many of these so-called low caste people left that religion and accepted another. When people leave their religion for no significant reason and accept another religion which suffers from ideological vacuum or is even inferior to the religion which they previously followed, they develop hysterical behaviour. They start excessively doing those things which were once prohibited to them by their previous religion. So we find that the person who has converted to another religion takes more beef than a normal member of that religion. This type of behaviour cannot be found in those who had ideologically accepted that religion.” (1)
References
1. Prout in a Nutshell - 15, The Existential Value of Ideology
== Section 3: Links ==
