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Tuesday, May 21, 2024

Story: Teaching BNK meditation + 3 more

Baba
Story: Teaching BNK meditation

Note: The following story was recounted by Ac Rupatiitananda Avt on the occasion of Shravanii Purnima (Aug 2022). Dada ji is a very senior Wt who was initiated in 1969 and has been posted all over the globe. 

Namaskar, 

The below incident took place when Dada Rupatiitananda ji was in Ghana (Nairobi sector). The story is recounted in the first-person so the “I” refers to Dada Rupatiitananda ji. 

---

(Ghana, Africa) - I had contracted malaria and was just lying in bed, resting. No other acaryas were in the jagrti. Without notice, two people arrived at the jagrti: One margii brought a new person for initiation. They had come from quite a distance, approximately five hundred kilometers. Unfortunately, I was sick and was not well enough to conduct the initiation. I asked them to kindly wait a day or two and told them that certainly another acarya would pass through the jagrti and do the initiation. The days went by and no one came. The time had come for them to make their return journey so the margii requested me to kindly guide this new person. The margii reasoned that since his friend had no prior experience with yoga or Ananda Marga, he would be very happy to learn anything at all. 
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Ensconced in samadhi


So I gathered my strength, sat alone with the new person, and gave the mantra - Bábá náma kevalam. I told him then and there that he should close his eyes, concentrate his mind at the ajina cakra, and repeat the mantra within. I instructed him to do this for a few minutes and then if he had any questions he could let me know. Three, four, five and even ten minutes passed. Then 20 minutes passed. Still this new person was fully absorbed in his meditation - deep samadhi. At some point I tried to talk to him but his sensory organs were not working externally. He could not hear what I was saying. 

30 minutes passed, and 40 minutes passed. The margii who was outside the room said, “Dada, you said it would just be 5 minutes and now 40 to 50 minutes have gone by -- what are you doing?” 

I asked him to enter. The margii was struck by the scene, amazed that his friend was completely ensconced in a deep state of meditation. I told the margii to gently touch his friend, and immediately the margii felt an electric current go through his own body. 
http://anandamargauniversal.blogspot.com/


Sadhana experience


In another two or three minutes, the new person came back to normalcy and regained his senses. He opened his eyes and looked at me and said, “You are not a man, you are a god.” I told him that I am not a god and inquired about what had happened. Then the new person described his experience. He said that when he closed his eyes and began the meditation then a grand white light appeared from the crown cakra and spread throughout the whole universe. He said the effulgence was growing and growing, and spreading everywhere. And that from the mass of light, only one sound was emanating: Bábá náma kevalam. He said he was not repeating the mantra, rather the sound of that mantra was coming from that white light. He said he was just basking in the bliss of that cosmic resonance, listening to the sound “Bábá náma kevalam” emerging from that effulgence. 


Reflection


Hearing this, I felt wholly surprised. Already, I had been a worker for many years, and I had never experienced anything like this. And from this occasion I understood that Baba is spreading His universal, cosmic mantra everywhere. And through this mantra, we are linking with the entire cosmos. So this universal mantra vibrates throughout each and every pore of this cosmos. And with this sweet vibration, there will be a whole new society that helps us establish Baba’s mission (sadvipra samaj).
http://anandamargauniversal.blogspot.com/

---

The above story is based on Dada Rupatiitananda’s oral account delivered for the occasion of Shravanii Purnima (2022).  

In Him, 
Dharmaviira
(Daniel Shelby)

~ In-depth study ~

Ananda Marga ideology states, “Bábá náma kevalam is a siddha mantra.” (Ananda Vacanamrtam - 30, Bio-Psycho-Spiritual System of Kiirtana)

Ananda Marga ideology states, “Within the scope of infinite space, and without the scope of infinite space, He is the Singular entity. So nobody is outside Him. So He is the only goal. He is the only Desideratum, and for Him you say, Bábá náma kevalam. That is, “I am taking the name of that Singular Entity.”” (1)

Ananda Marga ideology guides us, “Everywhere you are with Parama Puruśa, and never in this Universe, nowhere in this Universe, are you alone. So you are never helpless. Wherever you may be, do your kiirtana, Bábá náma kevalam. He is with you. You are never alone. You are never weak. You are never helpless.” (2)

Ananda Marga ideology says, “You are teaching your mind, you are teaching your ear, what you are saying with your vocal cord. What is that? To take only His name, and not so many names – “London”, “Liverpool”, “Birmingham”, “Santiago”. And there lies the speciality of sadhana. What is the meaning of kiirtana? Bábá náma kevalam. Bábá means “the Dearest One”. “Only the name of the Dearest One, only the name of Parama Puruśa,” and not so many names – “Helsinki” or “London” or “Santiago” or “Georgetown”.” (3)

References
1. Ananda Vacnamrtam - 12, One Should Know Everything
2. Ananda Vacanamrtam - 12, From the Physical Stratum to the Apex
3. Ananda Vacanamrtam - 12, The Chance to Be One with Him


*        *        *

The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.

*        *        *

== Section 2: Important Teaching ==

Greatness of bhakti

When one has bhakti they can solve all types of problems. And without bhakti, nothing is possible. Due to a lack of bhakti, some did far more harm than good when they tried to help the society. They created huge problems for the people. So bhakti is the key for success in any field or arena of life.

Ananda Marga philosophy says, “Devotion [to Parama Purusa] has tremendous power which neither knowledge nor action has. Rather people of knowledge, the jina’nis, have a subtle sense of vanity...So, if you can arouse devotion, then by coming in contact with you, thousands and thousands of people will attain real paramartha’ and spiritual salvation. That is, in order to attain liberation from the triple bondages– physical, psychic, and spiritual– you will have to attain paramartha’.” (1)

Reference
1. A Few Problems Solved - 3, The Importance of Society


== Section: Important Teaching ==

Harsh reaction for greedy sadhakas

Ananda Marga philosophy guides us, "There are seven kinds of luminous bodies: yakśa, siddha, gandharva, kinnara, vidyádhara, Prakrtiliina and videhaliina. They are categorized according to their respective psychologies. Suppose there is a very elevated person who often ideates on the Supreme Consciousness, but who has some greed for wealth. He does not, however, express it openly to the Supreme, nor does he even think of it directly. He thinks indirectly, "Oh, since I am a devotee of the Supreme Consciousness, He will certainly give me enormous wealth and make me immensely rich." Those who harbour this sort of covert desire are reborn as yaks'as." (1)

Note: Yaksas are one type of degraded being - i.e. those unfortunate ones who cannot get human framework because they are under punishment. Only after extreme punishment, after exhausting so many negative samskaras, may they again get human life. Once they attain human form they will need to get tantric initiation, adhere to the code of yama and niyama, and do maximum sadhana. Then after much effort, only by His grace, may they get moksa. So theirs is a long and arduous journey as they must suffer for millions of years. That is why meditating on money is very bad.

Some sadhaka businessmen and money-minded sadhakas who are indulged day and night in money matters will suffer in this way. They will be degenerated into yaksas. After facing punishment for millions of years, then who knows on which planet they may get the opportunity to live human life and do proper work and service. But if they again indulge in money matters, they will become yaksas (degraded beings) and this cycle will be repeated. They will spin round and round in this torturous pattern.

That is why Baba warns us that when one has a human body then the goal must be Parama Purusa - not money.       

Reference
1. Yoga Psychology, Are Ghosts Hallucinations?


== Section 3: Links ==



Monday, May 20, 2024

All about vayus + 2 more

Baba
All about vayus

Namaskar,

As a sadhaka, you have certainly experienced how knowledge of spiritual philosophy and the science of yoga, directly or indirectly, helps in our day to day sadhana practice.

Here, the philosophical point is that in total there are ten va'yus-- 5 internal and 5 external. By vayus we are not just talking about the simple air from the environment, but rather the internal vital airs-- vayus. As Baba tells us, the 10 vayus-- i.e. pra'n'a-- are the internal and external vital airs of the body. While the internal vayus are mostly related with the inner organs of the body such as the lungs and heart etc, the external vayus relate more with our movements and interaction with the expressed world. Long back, great yogis discovered that the vayus are best regulated and controlled through our practice of pranayama.
http://anandamargauniversal.blogspot.com/

Ananda Marga philosophy states, “During práńáyáma the vital energy controls the mind.
Práńán yamayatyeśah práná yámah
[That which controls the ten vayus (the flows of vital energy) is called práńáyáma] (1)


The internal vayus

Following Baba is outlining some of the integral aspects about the internal vayus.

 "The internal va'yus are pra'n'a, apa'na, sama'na, uda'na, and vya'na."

1) Pra'n'a: The pra'n'a va'yu is situated in the area from the navel to the throat. It helps with the respiratory functions and the circulation of vital energy.

2) Apa'na: This va'yu functions in the area from the navel down. It helps in the excretion of urine and stool.

3) Sama'na: Sama'na va'yu is situated at the navel region and maintains equilibrium between the pra'n'a and apa'na va'yus .

4) Uda'na: The uda'na va'yu is situated in the throat. It helps in vocalisation and expression of thought. If someone uses very emotional language we say "tini uda'tta kan'the a'hva'n Ja'na'len." [He issued a clarion call.]

5) Vya'na: The vya'na va'yu functions throughout the body. It helps in the circulation of vital fluids and blood, and in the perception and non-perception of experience." (2)

Regarding the functioning of the internal vayus Baba gives the following guideline:

Ananda Marga ideology says, "The vital energy is generated in the unit-body through the media of five internal airs and five external airs. Of the five internal vayus-- Prana, Apana, Samana, Udana and Vyana-- the prana, situated between the navel and the throat, controls the functions of lungs, heart etc; the Apana, situated below the navel (i.e., between the navel and the anus) controls the excreta like stool, urine etc.; the Samana, situated within the navel, keeps the equilibrium of Prana and Apana; the Undana, situated in the throat, controls the vocal chord (power of speech) and the Vyana, permeating through the entire body, controls the circulation of blood, secretions etc, and with the help of nerves brings the sensory and motor organs into contact with action and the knowable. The vibration that is necessary for the faculty of thinking is also supplied by Vyana air." (3)

So the vital airs or vayus have a distinct practical use in the overall functioning and wellness of the body and mind.
http://anandamargauniversal.blogspot.com/


Specifics about external vayus


Here, following, Baba names all 10 vayus and then specifically describes the 5 external vayus.

"The internal vayus are prana, apana, samana, udana, and vyana...The five external vayus are:

(1) Na'ga: It resides in the joints. This na'ga vayu helps with jumping and extending the body."

(2) Ku'rma: It is found in the different glands of the body. Kurma vayu helps with the action of contraction. The way a turtle contracts by withdrawing its limbs into its body is called kurmabhava. since this va'yu help in effecting ku'rmabhava, it is called ku'rma vayu."

(3) Krkara: Krkara vayu is scattered throughout the body. It expresses itself in the increase or decrease of air pressure. Krkara va'yu help in yawning and stretching. Ordinarily, yawning happens right before falling asleep and stretching, right after waking up."

(4) Devadatta: The devadatta vayu bases its action on the increased or decreased pressure of food and water in the stomach. Devadatta va'yu rouses thirst and hunger.

(5) Dhanainjaya: As a result of internal or external labour, the body feels the need for sleep. The feeling of sleep or drowsiness comes from this dhaninjaya va'yu which pervades the body, and so the living being drowses or falls asleep." (4)

So the external vayus control many of our bodily actions and functions with the external world.
http://anandamargauniversal.blogspot.com/

Ananda Marga ideology states, "The five efferent airs, viz,. Naga, Kurma, Krkara, Devadatta and Dhanainjaya, control expansion and contraction, yawning and hiccup, hunger and thirst, sleep and drowsiness." (5)


How the vayus practically function


Next, Baba describes in detail the special way that the prana or vital airs function within the human structure. In particular, Baba describes the unique way these vayus bring the feelings to the mind. As we all know, the organs (indriyas) basically receive stimuli from the environment etc, and it is the role of the vayus to carry the essence of those stimuli to the mind. So the vayus perform a key role in the overall, daily functioning of the human body and mind.

   Ananda Marga ideology says, "According to the five functional distinctions of speech, action, movement, excretion and procreation we determine the individual characteristic of the motor organs. There are functional distinctions among the sensory organs also: the ear receives sounds, the subtlest of the tanma'tras, and so it imbibes the greatest amount of sattvagu'na. The nose is tamogu'nii in the highest degree. The ear and the skin are sattvagunii and the tongue and nose tamogu'nii..."
   "The greater the control one has over this vital principle of pra'n'a, the stronger is one's power to accept or reject sam'ska'ras. These acquired sam'ska'ras are perceived in the mind during the still condition of the pra'n'a' wherein it finds it fulfillment. You are taking pra'n'a's help every moment of your daily life. Just as you feel the heat or coldness of things through tactual inference or sparsha-tanma'tra, similarly you know their hardness and softness through pra'n'a. Suppose there is cotton and gold of equal temperature. The eye sensory organ will see them, the skin sensory organ will feel their hotness or coldness and the pra'n'a will feel the hardness of the gold and the softness of the cotton. The ear sensory organ will hear the song and the pra'n'a will appreciate its melody. The ears will hear the scandal and the pra'n'a will receive its harshness and severity; and thus hearing will become hurt and feel pain--it will hold anguish (dha'rya) in the mind. This capacity of the pra'n'a to hold feelings we call the vital core or marma." (6)

Overall these vayus perform a unique function as they relay information between the indriyas (i.e. motor and sensory organs) and the mind. For example when one of the ten indriyas passes a message to the mind then that signal travels from the indriyas to the mind via the vayus. And just as there are 10 indriyas, similarly there are ten va'yus. So each indriya is connected with a particular va'yu, and the special aspect is that the vayus play an essential role of carrying the messages and feelings from the motor and sensory organs to the mind. 
http://anandamargauniversal.blogspot.com/


Conclusion

The vayus are involved in all aspects of human life. As sadhakas, greater research should be carried out about the vayus, and this research must begin with intense sadhana and the regular practice of pranayama. 

Namaskar,
Satiish 

The need for study

In our Marga, Baba has blessed us with a comprehensive spiritual-cum-socio philosophy that covers every breath of life-- both literally and figuratively. And it is our job to be well-versed in each and every aspect of His philosophy.
http://anandamargauniversal.blogspot.com/

References
1. Ananda Marga Philosophy part 6, Ekendriya – 6
2. Shabda Cayanika - 1, Discourse 3
3. Subháśita Saḿgraha Part 2, The Intuitional Science of the Vedas - 4
4. Shabda Cayaniká Part 1, Discourse 3
5. Subháśita Saḿgraha Part 2,  The Intuitional Science of the Vedas - 4
6. Subháśita Saḿgraha Part 4, The Chariot and the Charioteer
 

*        *        *

The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.

*        *        *

== Section 2: Important Teaching ==

Scriptural sanctity: proper citation

Namaskar,

Here is a guideline for citing quotes from Baba’s books and the benefits are two-fold: (a) It will be easier to cross-check and confirm those quotes, and (b) it will prevent the manufacturing and circulation of fake quotes.


Page # also needed for non-English publications


#1: When citing any quote from Sadguru Baba, then the (a) book title, (b) name of the chapter, and (c) page number must be given. So readers can quickly search and confirm the veracity of the quote.

#2: For quotes that are in the English Electronic edition of Baba’s books it is completely different - the chapter name is enough.
http://anandamargauniversal.blogspot.com/


Who is the responsible party

#3: The onus lies on the person who circulates the quote. Initially they should provide all the information, and it is their duty to provide further clarification to those readers who request it.


Paving the way for dogma in the name of Baba

#4: Remember, the first step of the ruination of Baba’s teachings occurs when people spread quotes in the name of Baba without fully citing the source of that quote. If this type of loose approach continues then every Tom, Dick, and Harry will start writing their own mental feeling and stick Baba's name as the signature.

#5: By this way, in the name of Baba, little by little, all those dogmas which are condemned by Ananda Marga philosophy like idol worship, caste marriage, and gay marriage will slowly gain traction. Step by step, those bogus quotes will state that these dogmas are very good and approved by Baba. Until ultimately we will wake up one fine morning and read: “Meat-eating is very good for Ananda Margiis - Shrii Shrii Anandamurti.”

#6: Today this may look or sound outlandish but history proves that this is the way distortion happens. For instance, if you pick up Lord Krsna’s teachings you will find that the caste system is appreciated. It was only when Baba clarified this matter that it became clear that Lord Krsna did not appreciate the caste system. Rather Lord Krsna opposed the caste system but devious followers put their dogmatic views in Lord Krsna’s name.

#7: The aforementioned parameters will help greatly in protecting and safeguarding the authenticity of Sadguru Baba’s teachings.
http://anandamargauniversal.blogspot.com/


Conclusion


Distributing quotes without a complete and proper citation or reference is a very negative trend. It opens the door for false lines to get printed in Baba's name. And It paves the way for the adulteration of Sadguru Baba's teachings. History bears testimony how the doctrines of various social thinkers, spiritual leaders, and Mahasambhutis have been polluted and destroyed in this way. We should not let this happen with Sadguru Baba’s teachings as well.

In Him,
Advatii


== Section: Important Teaching ==

Who is a rśi

Every margii chants the bath mantra on a daily basis after bathing. One of the terms in that mantra is r'si. Following is the definition:

Ananda Marga ideology says, "A rśi is one who cultivates wisdom, who enriches the intellectual field through deep research and innovative discoveries and harvests the fruits of wisdom. Those who invent deadly weapons such as the hydrogen bomb, which caused the frightening holocaust, do not help the human intellect attain the height of human perfection, but rather direct their intellect towards crudeness. These types of inventors and their patrons do not deserve to be called rśis, rather, they are worse than demons, far worse than internal creatures, having forfeited their right to human identity." (1)

Reference
1. Ananda Marga Ideology & Way of Life - 6, The Expansion of the Microcosm


== Section 3: Links ==

Sunday, May 19, 2024

Question about giveaway + 3 more

Baba
Question about giveaway 

Namaskar,

People often say “I gave away my old clothes to the salvation army”. What is the difference between giving away and doing Náráyańa sevá. Or what is the difference between, “I bought some extra food and gave it to the beggar” versus doing Náráyańa sevá.  

What is Náráyańa sevá


When one does anything there is a driving mental thought. How one speaks is a reflection of how one thinks. For example, one whose thoughts are impure often uses slang words while speaking. Gradually, with such impure thinking, and speaking, such type of behavior becomes a habit. But people whose thoughts are pure, speak nobly - always. By looking at how one speaks, we can see how they think and what they do.
https://anandamargauniversal.blogspot.com/


Giving away vs doing Náráyańa sevá

Before Ananda Marga there was no term: “Náráyańa sevá”. Náráyańa sevá means to feed people who are hungry, or serve in other ways to fulfill their needs, for example, by donating clothes, medicines etc. The terms Náráyańa and sevá were there before but in Ananda Marga the term Náráyańa sevá was created and applied thereafter. Why was such a term created? Because of our thought process and unique Ananda Marga philosophy, everyone is viewed as Náráyańa. Everyone in this creation is a Náráyańa. No one is rich or poor. One is not giving and the other person is not taking. Everything is Parama Puruśa’s (Náráyańa’s) liilá. Náráyańa came to us in the form of a beggar and in the form of a bhatka we are serving Náráyańa. Baba gave this philosophy a name as Náráyańa sevá with this spirit in mind that we serve everybody in the world as we are serving Náráyańa. 

God has come in the form of this beggar


A true Ananda Margi who is doing Náráyańa sevá is not thinking that s/he is feeding a beggar. But rather thinks that Náráyańa, Paramátmá, who is the creator of this world, has come in the form of this beggar. Náráyańa has given me the human form, and has given me food, and also he has come in the form of a beggar. This is the liilá of his creation. A true Ananda Margi receives pleasure by serving Náráyańa, by understanding his liilá.
https://anandamargauniversal.blogspot.com/

But one who does not understand this philosophy, uses the term “giveaway”. The feeling of the term “away” is that of someone who is not nearer and dearer. So the term “giveaway” generates the feeling that someone who is not mine is being given something which is surplus. The feeling of mineness is not there when one uses the term “giveaway”. One who uses this term feels mineness with only himself/herself and thinks everyone else is different, far, and distant from me. When giving something to the beggar, the person feels that the beggar does not belong to my home and family, but rather is a far and distant person and hence uses the term “give away” while offering anything. This is the difference between the two philosophies. In Ananda Marga philosophy, one feels love for everyone else in the world, while, in material world, a person feels in love with oneself, and others are only distant.

“Give away” is a term used in defective philosophy


In western language, the term “giveaway” is used. In India people say donate to the beggar. Both terms are not appropriate. We saw in the above paragraph using the term ‘away’ is not good. Also using the term beggar is not good, because no one is rich or poor. “Náráyańa has only come in the form of a beggar” is the true feeling while serving. One can understand what was the thought process behind using the term “giveaway”, and also in Ananda Marga what is the thought process using the term “Náráyańa sevá”. One can also see how general public uses these terms in daily life.
https://anandamargauniversal.blogspot.com/

So to “give away” is a term used in defective philosophy because it is used in a sense that something which is surplus which needs to be given to someone who does not belong to me. But the Ananda Marga outlook is that everyone is the manifestation of Paramátmá, and the service done to others is “Náráyańa sevá”, and all are also Náráyańa.


Conclusion

When needy persons are served with the ideation of Náráyańa, then the mind becomes bigger and bigger and it helps in sadhana. But in giving away there is no Cosmic ideation. And the feeling of closeness is also missing. And in most of the cases, either the donor feels pity on the receiver, or they think that when in the future I may be in trouble then this fellow is going to help me. Many people give things away or help others in order to recover in some or the other way in the future when they are in trouble. This mode of thinking degenerates the mind and binds the donor in negative samskaras. Because of all these reasons, Ananda Margiis never practice “giving away” but instead always do Náráyańa sevá, and in return they don’t want anything.

In Him
Nira’ka’r

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Prabhat Samgiita ==

Prepared the garland for You

Prabhat Samgiita Intro: This song reflects A-grade bhakti. The sadhaka was intensely involved in meditation and Parama Purusa was present in a close and intimate manner. But then Parama Purusa left the bhakta’s mental plate. In that desperate and painful condition, with deep melancholic longing, the sadhaka is yearning for Parama Purusa to come in an intimate way. Parama Purusa is not gone, only the sadhaka is not getting Him in that deeply intimate and personal way in which he desires to hold Him. From the depths of the bhakta’s heart, this song has emerged. Unfortunately, those who do not have A-grade bhakti for Parama Purusa may not understand this.

“Ámi tomár lágiá jágiá rahechi, satata tomár patha ceye…” (Prabhat Samgiita #0255)

Note: Only those bhaktas who feel a spiritual vibration in their heart can understand this song in the depths of their core.

Purport:

O’ my Parama Purusa, I am remaining awake for You. I am always looking toward Your path, waiting with full anticipation for Your blissful arrival.  By Your grace my mind is in a spiritual flow and I long for You alone. I have prepared the garland for You and arranged everything with the expectation that You will be coming. So please my Dearest, arrive secretly in my mind and become mine alone.

O’ Supreme Friend, why have You tied and bound me with the rope of Your love and affection. Why have You immersed me in my tears of longing for You. My Nearest One, why have You done this? Now I can never forget You. Your image floats across my mental plate always.

Baba, whatever I think, You are always there in the background of my reflection. What a tragedy I have been trapped in? Because of all this, now come secretly and stealthily into my mind, and become my own forever…

== Section 3: Topic ==

Why we need Mahasambhuti 

Every thought process in Ananda Marga is revolutionary. Philosophies which did not exist before and thought processes which were not used before are changing the minds of people. In the transitional period, when society is being degraded and people are suffering, Ta’raka Brahma comes in the form of Mahasambhuti - taking human form.

Paramátmá is omnipotent. He has two forms: Nirguna Brahma and Ta’raka Brahma. Nirguna Brahma is not directly involved with this creation. He helps when one needs help indirectly. Sometimes this indirect help is not sufficient. In that case, Ta’raka Brahma gets involved directly and helps with the personal happiness, sorrow, and what happens in this creation. Ta’raka Brahma is there with everyone, even if not present in the form of Mahasambhuti. There are not 1000 Ta’raka Brahmas but only one, and He is there with every being. He comes to the creation in the form of Mahasambhuti when the society is degraded.
https://anandamargauniversal.blogspot.com/

Misuse of free will


Why is society degraded? Because humans are given free will. Free will works in two ways. Some utilize it in a positive way, and some utilize it in a negative way. In addition, humans also have negative propensities, and different levels of capability. Some, who were more capable, started to degrade society day by day, bringing retardation. A time comes when the society reaches a cliff, and a time when the society could not move forward without the help of Ta’raka Brahma being present in physical form as Mahasambhuti. Mahasambhuti comes to bring the society back on track by providing dos, don'ts, and providing various philosophies. The philosophies act like mental food for people who are wise and they came to know what should be done and what should not be done. Slowly wise people involved in pracar, and philosophies were spread around the world. In about every 3,500 years there appears to be a glitch, and the need for Mahasambhuti. Then again the society comes back to track. This is the liilá of Parama Purusha.

Mahasambhuti comes


Similarly Mahasambhuti came to this earth and founded Ananda Marga, provided philosophy, and people got motivated to spread the philosophy. People who are capable of understanding the philosophy and spreading it were born. Otherwise the philosophy would not have moved forward. In 1956 Baba provided Ananda Marga philosophy. Simultaneously, many human beings were born such that they could understand the philosophy, and spread it. In the future, slowly the philosophy will be more rigorously followed, and society will move forward. That is why there is a need for Mahasambhuti to come and move the society forward.
https://anandamargauniversal.blogspot.com/

In Him,
Nira’ka’r

== Section 4: Links ==

SUBJECTS TOPICS