Baba
This email contains four sections:
1. Posting: Find out when pen name is used
2. End Quote: Why number of good people is less
3. PS #317: O' Parama Purusa, in the middle of this spring season
4. Links
Note: This letter is for those who want to know Prout philosophy and Ananda Marga ideology.
Namaskar,
The use of pen names is absolutely essential with hot topics and controversial issues. But when really a topic is key and front-center, then a pen name is highly needed. If one is just talking about goody-goody topics, then a pen name is not needed.
Pen names allow readers to focus on the issue being written about without concerning themselves with who wrote it. And pen names allow writers scope to share their views without being judged on superficial levels like caste, gender, nationality, race, age, ethnicity etc. That is why pen names are widely embraced around the world.
So the use of pen names is universally accepted both inside and outside Ananda Marga. It is a common custom and tradition to use a pen name in certain key circumstances.
Baba used pen name
On various occasions, Baba also used various pen names including when He was a student. In that circumstance, He used one Muslim pen name - Aftab Uddin - when writing to an Urdu newspaper. In that case, He was not judged on the basis of His age or family background, but on the value of His words and ideas.
Pen name is for dealing with cheats, bandits, thugs, anti-social elements,
criminals, kidnappers, and murderers
There are any reasons for using a pen name and one of the reason is this.
When a writer is dealing with cheats, bandits, thugs, anti-social elements, criminals, kidnappers, and murderers, then the use of a pen name is highly needed.
To read more about this click here:
http://anandamargauniversal.blogspot.com/2016/06/baba-used-pen-name-why-3-more.html
Pseudonym protects the writer for exposé
A pseudonym may be used to protect the writer for exposé books about espionage or crime. Former SAS soldier Andy McNab used a pseudonym for his book about a failed SAS mission titled Bravo Two Zero. The name Ibn Warraq has been used by dissident Muslim authors. Author Brian O’Nolan used the pen names Flann O’Brien and Myles na gCopaleen for his novels and journalistic writing from the 1940s to the 1960s because Irish civil servants were not allowed at that time to publish works under their own names. The identity of the enigmatic twentieth century novelist B. Traven has never been conclusively revealed, in spite of thorough research.
The Histoire d’O (The Story of O),
For reasons unknown, but perhaps to escape the notice of English authorities, the author Robert Noonan chose the name Robert Tressell as his pseudonym to write his novel The Ragged Trousered Philanthropists.
Alice Bradley Sheldon had a multiplicity of reasons to write under the pen name of James Tiptree, Jr.: she was a woman writing in the heavily male-dominated genre of science fiction; she was a bisexual woman who may have wanted to avoid the inherent biases of her readers; and she was a career intelligence officer, first in the Army Air Corps and then in the early years of the CIA, for whom concealment was a way of life.
After Stephen King‘s pen name Richard Bachman got released to the public, King said that Bachman had “died of cancer“. After this, King began writing under his own name for most of his stories. The event of King’s pen name being released helped conceive another novel, The Dark Half. (2)
Anonymity and US Supreme Court
The right for anonymous political campaigning was established in the U.S. Supreme Court decision in McIntyre v. Ohio Elections Commission (1995) case: “Anonymity is a shield from the tyranny of the majority...It thus exemplifies the purpose behind the Bill of Rights, and of the First Amendment in particular: to protect unpopular individuals from retaliation—and their ideas from suppression—at the hand of an intolerant society”.
The right of individuals for anonymous communication was established by the decision in case Columbia Insurance Company v. Seescandy.com, et al. (1999) of the US District Court in the Northern District of California: “People are permitted to interact pseudonymously and anonymously with each other so long as those acts are not in violation of the law.”
The right of individuals for “anonymous reading” was established in the U.S. Supreme Court decision in United States v. Rumely (1953) case: “Once the government can demand of a publisher the names of the purchasers of his publications, the free press as we know it disappears. Then the spectre of a government agent will look over the shoulder of everyone who reads”. (3)
Witness to crime
There are various situations in which a person might choose to withhold their identity. Acts of charity have been performed anonymously when benefactors do not wish to be acknowledged. A person who feels threatened might attempt to mitigate that threat through anonymity. A witness to a crime might seek to avoid retribution, for example, by anonymously calling a crime tipline. (Courtesy of Wikipedia)
To protect the author’s real identity
Some authors have used a false name for life-or-death reasons, because they live under oppressive regimes, or have dangerous things to say about powerful people.
For some, it’s been a matter of privacy. They don’t want weirdos looking them up in the phone book, or workmates teasing them.
Some might work for a government department or other organisation which does not allow its employees to publish under their own names, because of the conflict of interests it may cause. (4)
Here is small sample...
There are thousands of people who have used pen names, to see a sampling please see link down below at the very bottom of this email.
Wrongdoers gets terrified by the constructive criticism
Dada Maheshvarananda may have his own reasons why he is refusing to talk about the main issue: Human trafficking and whether it qualifies as part of the barter system.
Dadaji writes: "President Hugo Chávez of Venezuela has pioneered barter trade, signing bilateral barter agreements with developing countries, swapping Venezuelan oil for other products or services the country needs, including 50,000 Cuban doctors and dentists who provide free medical care in city slums and remote rural villages." (1)
In his attempt to speak to the virtues of the Proutistic barter system, Dadaji glorifies the trading of human beings by 2 communist and exploitative dictators. Hugo Chavez of Venezuela sends oil to Cuba and in return the Castro regime of Cuba sends Venezuela 50,000 doctors and dentists. Cuba regards those doctors and dentists as mere property of the state and summarily uproots them from their personal and professional life in Cuba and transplants them to Venezuela where they are to work as indentured servants or slaves.
Those doctors and dentists had no say in this decision. They were merely ordered to go. The communist Castro regime treats those doctors as lifeless commodities of the state that can be tossed around and traded like bricks and baskets. What they are doing is a form of human trafficking where citizens and professionals are forced against their will to work without pay in a foreign land. And Dada Maheshvarananda is glorifying this scene as a fine and true representation of Prout's barter system.
Namaskar,
in Him,
Shiva Kumar
S. Peterson
p.s. Those who have not read the initial letter on this topic about the Prout barter system, the link is given below.
Note ==: Dadaji’s statement
In his reply on the issue about whether human trafficking is part of the Prout barter system, Dada wrote the following:
It is difficult to respond to the public accusations of this anonymous person. Do you personally know this Dharmaviira? Where does he live? Do you know anyone, acarya or margii, who has personally met him? Avinash in USA for a decade has been using pseudonyms to cover his postings. I challenge you to write to the author and ask where he lives and the name of any margii or acarya who can vouch for him. (Dada Maheshvarananda)
Note==: This following letter created this whole issue
Prout barter system: human trafficking is not barter
First let us see what Prout says about the barter system. In Shrii PR Sarkar's Prout teachings, the barter system is a viable and accepted method of trade that is highly beneficial, under the right circumstances.
"The practice of the mutual exchange of commodities in foreign trade is called “barter trade”. In foreign trade those countries which have a large volume of very few commodities to sell but many commodities to buy will find barter trade profitable." (5)
According to Prout, the barter system has a distinct place in foreign trade. It veritably sparks an economy and makes for mutually beneficial trade between regions or nations etc.
Here we should understand that in the Prout system, only commodities like food, industrial supplies, natural resources etc may be bartered. In Prout, human trafficking and forced labor are not allowed; they are not part of the barter system, rather they are criminal activities.
We all know that Prout is a rational, neo-humanistic system that guarantees cardinal human values, where the rights of every human being are honoured and respected. Thus, in the Prout system there is absolutely no scope for the bartering of human beings as was done in the old slave trade days.
"Trading human beings for oil is ok" - Maheshvarananda ji
Unfortunately, in one Dada's book - "After Capitalism" (2012) - he openly praises the virtues of trading human beings in the barter system, as if this is part and parcel of the Prout policy. Needless to say, this is completely wrong.
But look here what he has written in the updated version of his book. He speaks glowingly about trading human beings for oil.
First Dadaji makes a valid statement. By reading this he lulls readers into thinking he knows what he is talking about.
Dadaji writes: "The best form of trade between regions and countries is barter or bilateral trade, because this avoids the need to pay in foreign currency. Both economic democracy countries benefit, meeting needs by exchanging excess goods." (6)
Next Dadaji makes this horrible and shocking statement.
Dadaji writes: "Venezuela has pioneered barter trade, signing bilateral barter agreements with developing countries, swapping Venezuelan oil for other products or services the country needs, including 50,000 Cuban doctors and dentists who provide free medical care in city slums and remote rural villages." (7)
In his misguided attempt to speak to the virtues of the Proutistic barter system, Dadaji glorifies the trading of human beings by 2 communist and exploitative nations. Venezuela sends oil to Cuba and in return the Castro regime of Cuba sends Venezuela 50,000 doctors and dentists. Cuba regards those doctors and dentists as mere property of the state and summarily uproots them from their personal and professional life in Cuba and transplants them to Venezuela where they are to work as indentured servants or slaves.
Those doctors and dentists had no say in this decision. They were merely ordered to go. The Castro regime treats those doctors as lifeless commodities of the state that can be tossed around and traded like bricks and bread baskets. What they are doing is a form of human trafficking where citizens and professionals are forced against their will to work without pay in a foreign land. And one Dada M is glorifying this scene as a fine and true representation of Prout's barter system.
This is absolutely shocking and is enough to scare anyone away from Prout.
Note ==: Three Names
Since the mid 1990's, not including his brahmacarya name, Dada Maheshvaranandji himself has used 3 different avadhuta names to hide his identity. First he was Prasiidananda, and then he changed it to Maheshananda, and finally he switched to Maheshvarananda, the name he is using nowadays.
Note ==: Write with questions
If any point is unclear for you please write us....
References
1. After Capitalism, p.93, 2012 Edn
2. Courtesy of Wikipedia
3. Courtesy of Wikipedia
4. Courtesy of Belinda Pollard
5. Prout in a Nutshell - 12, Trade and Barter in Ancient Bengal – Excerpt A
6. After Capitalism, p.93, 2012 Edn
6. After Capitalism, p.93, 2012 Edn
Ananda Marga ideology states, “Suppose there is a virtuous discussion going on somewhere. If you invite two hundred people to this discussion, you will find that only sixty invitees have turned up, at the most. Out of these participants about ten or twelve people at most listen with patience and devotion to the talks; and out of these listeners, only some properly understand the subject discussed. Then again, out of this small group that has understood, only a very few may retain in their minds what they have understood. Lastly, only one or two persons of this last group may practice in their daily lives what they have learnt and understood. This is only due to the clash between vidyá and avidyá in the mind, and in this clash the triumph of avidyá or the extroversive force means running from the introversive bent of vidyá. It is because of the saḿskaras of animality that the introversive momentum is rare in the average human mind. The sensuous desires of avidyá continue to infiltrate into every thought process. Such a situation continues for a long time in a sádhakas life.” (1)
Reference
1. Subhasita Samgraha - 3, Shreya & Preya
O’ Parama Purusa, in the middle of this spring season,
You came amidst the flowers
Purport:
O’ Divine Entity, I can hear the runu jhunu runu jhunu [1] sound of the nupur [2]. I have been counting the days - counting the moments. O’ Lord, in the middle of this spring season, You came amidst the flowers. Your divine arrival is so blissful.
O’ Parama Purusa, with all my heart I want to make You my own - in my remembrances, in my manan [3], in each and every prahara [4] - all the 24hrs. Now that You have come, please remain here, in Your most attractive mohan [5] form, along with me forever - making my heart overflowing with Your divine love.
O’ Parama Purusa, Baba, with Your rhythmic tempo and exuberant bliss, with which divine magical spell have You spiritually intoxicated the world. You are the dignity and pride of everyone. You are the quintessence of all. Today, by receiving Your sway - all dance. By Your energy and by Your grace all are frolicking.
Note for Prabhat Samgiita #317:
[1] Runu jhunu: A sweet jingling sound as of the bells of a dancer's anklets.
[2] Nupur: This universe exists in the mind of Parama Purusa and is marked by three processes: Creation, sustenance, and destruction. Those process are represented by three sounds: A - U - MA. That is the sound of omnkara. Thus Parama Purusa is dancing in the rhythm of creation, sustenance, and destruction. These are the sounds emanating from the ankle bell of Parama Purusa.
Ananda Marga philosophy states, “Listen to these three sounds of aum: a, u, ma. They represent the creation, the retention [or preservation], and the destruction. The first sound, a, represents creation; the second sound, u, represents retention; the third sound, ma, represents destruction. So all those innumerable sounds, all those fifty sounds, are represented by these supreme sounds, a, u and ma; and collectively a-u-ma becomes aum.” (1)
For unit beings the sound they hear depends upon the degree of their realisation. If, by His grace, their mind is in an exalted state then they will hear the full omnkara sound. If one's mind is less elevated they will hear a different type of sound like the roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisation the sadhaka can hear these sounds as detailed in the discourse, “The Six Stages of Realization.”
So it is all depend upon the quality of mind. That determines which sound a person will hear. It is similar to someone looking at a very colourful flower. If their eyes are perfect they will see all the colours of that flower. And if their vision is compromised in any way or if they are colour-blind they will only see one or two of the colours. It depends upon the quality of their vision. In the same way, hearing the omnkara sound is wholly dependent upon the quality of mind of the aspirant.
In the case of Parama Purusa, He is always basking in that omnkara sound as that is the sound emanating from His own mind.
[3] Manan: "To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya'sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential." (2)
[4] Prahar: Each day is broken up into eight segments or eight periods. And these periods are known as 'prahar'. In that way, each prahar is three hours length in duration. Here Baba explains more about prahar and various other segments of time.
Baba says, "The verbal root 'mas' means 'to measure'. By adding 'ghain' to 'mas' we get ma'sa whose etymological meaning is 'a measurement of time' or 'a period of time'. Thus ma'sa in this sense means 'era', 'lunar year', 'lunar month', 'lunar day', 'solar year', 'solar month', 'fortnight', 'week', 'solar day' or ahora'tra (from sunrise to sunrise), prahara (three hours), hour, minute, second, fraction-of-second and so forth -- all of these." (3)
[5] Mohan: Parama Purusa has infinite attributions and in His role as Mohan and He attracts bhaktas towards Him.
“When I lose myself, when ́I’ becomes dear to that Entity, when ́I’ becomes the source of joy to that Entity, a stage is finally reached when my unit existence is completely lost in that Entity. The losing of oneself, the state of being lost or as a matter of fact, the beginning of the process of losing oneself to the very source of joy, is known as mohanavijiṋána, or the science of supra-aesthetics. And the Entity to whom we lose ourselves is Mohana, or the embodiment of enchantment. Parama Puruśa is Mohana as He enchants one and all. Had not Parama Puruśa enchanted the world, no one would have wanted to live here.”
“Can you imagine the gravity of the countless problems in the world? Exasperated at the acute problems, human beings would have bidden goodbye to the world and fled. But one fails to do this because one has come under the overwhelming influence of Mohana, i.e., Parama Puruśa and thus has become unable to flee from this world. Even if one does not like this world, one somehow remains here due to love for Parama Puruśa. And when one falls in love with Parama Puruśa, and when one is dear to Parama Puruśa, where will one go? For this very reason it has been said that human beings invented Dharma as a result of their love for Mohana, or due to falling into His charming clutches.In this way, Dharma or spirituality first appeared in human life.” (4)
References
1. Ananda Vacanamrtam-14, Acoustic Roots
2. Tattva Kaomudii - 3
3. Shabda Cayanika-2, Disc: 13
4. PNS-10, Aesthetic Science and Samgiita
4. Links
Find out when pen name is used
Note: This letter is for those who want to know Prout philosophy and Ananda Marga ideology.
Namaskar,
The use of pen names is absolutely essential with hot topics and controversial issues. But when really a topic is key and front-center, then a pen name is highly needed. If one is just talking about goody-goody topics, then a pen name is not needed.
Pen names allow readers to focus on the issue being written about without concerning themselves with who wrote it. And pen names allow writers scope to share their views without being judged on superficial levels like caste, gender, nationality, race, age, ethnicity etc. That is why pen names are widely embraced around the world.
So the use of pen names is universally accepted both inside and outside Ananda Marga. It is a common custom and tradition to use a pen name in certain key circumstances.
Baba used pen name
On various occasions, Baba also used various pen names including when He was a student. In that circumstance, He used one Muslim pen name - Aftab Uddin - when writing to an Urdu newspaper. In that case, He was not judged on the basis of His age or family background, but on the value of His words and ideas.
Pen name is for dealing with cheats, bandits, thugs, anti-social elements,
criminals, kidnappers, and murderers
There are any reasons for using a pen name and one of the reason is this.
When a writer is dealing with cheats, bandits, thugs, anti-social elements, criminals, kidnappers, and murderers, then the use of a pen name is highly needed.
To read more about this click here:
http://anandamargauniversal.blogspot.com/2016/06/baba-used-pen-name-why-3-more.html
Pseudonym protects the writer for exposé
A pseudonym may be used to protect the writer for exposé books about espionage or crime. Former SAS soldier Andy McNab used a pseudonym for his book about a failed SAS mission titled Bravo Two Zero. The name Ibn Warraq has been used by dissident Muslim authors. Author Brian O’Nolan used the pen names Flann O’Brien and Myles na gCopaleen for his novels and journalistic writing from the 1940s to the 1960s because Irish civil servants were not allowed at that time to publish works under their own names. The identity of the enigmatic twentieth century novelist B. Traven has never been conclusively revealed, in spite of thorough research.
The Histoire d’O (The Story of O),
For reasons unknown, but perhaps to escape the notice of English authorities, the author Robert Noonan chose the name Robert Tressell as his pseudonym to write his novel The Ragged Trousered Philanthropists.
Alice Bradley Sheldon had a multiplicity of reasons to write under the pen name of James Tiptree, Jr.: she was a woman writing in the heavily male-dominated genre of science fiction; she was a bisexual woman who may have wanted to avoid the inherent biases of her readers; and she was a career intelligence officer, first in the Army Air Corps and then in the early years of the CIA, for whom concealment was a way of life.
After Stephen King‘s pen name Richard Bachman got released to the public, King said that Bachman had “died of cancer“. After this, King began writing under his own name for most of his stories. The event of King’s pen name being released helped conceive another novel, The Dark Half. (2)
Anonymity and US Supreme Court
The right for anonymous political campaigning was established in the U.S. Supreme Court decision in McIntyre v. Ohio Elections Commission (1995) case: “Anonymity is a shield from the tyranny of the majority...It thus exemplifies the purpose behind the Bill of Rights, and of the First Amendment in particular: to protect unpopular individuals from retaliation—and their ideas from suppression—at the hand of an intolerant society”.
The right of individuals for anonymous communication was established by the decision in case Columbia Insurance Company v. Seescandy.com, et al. (1999) of the US District Court in the Northern District of California: “People are permitted to interact pseudonymously and anonymously with each other so long as those acts are not in violation of the law.”
The right of individuals for “anonymous reading” was established in the U.S. Supreme Court decision in United States v. Rumely (1953) case: “Once the government can demand of a publisher the names of the purchasers of his publications, the free press as we know it disappears. Then the spectre of a government agent will look over the shoulder of everyone who reads”. (3)
Witness to crime
There are various situations in which a person might choose to withhold their identity. Acts of charity have been performed anonymously when benefactors do not wish to be acknowledged. A person who feels threatened might attempt to mitigate that threat through anonymity. A witness to a crime might seek to avoid retribution, for example, by anonymously calling a crime tipline. (Courtesy of Wikipedia)
To protect the author’s real identity
Some authors have used a false name for life-or-death reasons, because they live under oppressive regimes, or have dangerous things to say about powerful people.
For some, it’s been a matter of privacy. They don’t want weirdos looking them up in the phone book, or workmates teasing them.
Some might work for a government department or other organisation which does not allow its employees to publish under their own names, because of the conflict of interests it may cause. (4)
Here is small sample...
There are thousands of people who have used pen names, to see a sampling please see link down below at the very bottom of this email.
Wrongdoers gets terrified by the constructive criticism
Dada Maheshvarananda may have his own reasons why he is refusing to talk about the main issue: Human trafficking and whether it qualifies as part of the barter system.
Dadaji writes: "President Hugo Chávez of Venezuela has pioneered barter trade, signing bilateral barter agreements with developing countries, swapping Venezuelan oil for other products or services the country needs, including 50,000 Cuban doctors and dentists who provide free medical care in city slums and remote rural villages." (1)
In his attempt to speak to the virtues of the Proutistic barter system, Dadaji glorifies the trading of human beings by 2 communist and exploitative dictators. Hugo Chavez of Venezuela sends oil to Cuba and in return the Castro regime of Cuba sends Venezuela 50,000 doctors and dentists. Cuba regards those doctors and dentists as mere property of the state and summarily uproots them from their personal and professional life in Cuba and transplants them to Venezuela where they are to work as indentured servants or slaves.
Those doctors and dentists had no say in this decision. They were merely ordered to go. The communist Castro regime treats those doctors as lifeless commodities of the state that can be tossed around and traded like bricks and baskets. What they are doing is a form of human trafficking where citizens and professionals are forced against their will to work without pay in a foreign land. And Dada Maheshvarananda is glorifying this scene as a fine and true representation of Prout's barter system.
Namaskar,
in Him,
Shiva Kumar
S. Peterson
p.s. Those who have not read the initial letter on this topic about the Prout barter system, the link is given below.
Note ==: Dadaji’s statement
In his reply on the issue about whether human trafficking is part of the Prout barter system, Dada wrote the following:
It is difficult to respond to the public accusations of this anonymous person. Do you personally know this Dharmaviira? Where does he live? Do you know anyone, acarya or margii, who has personally met him? Avinash in USA for a decade has been using pseudonyms to cover his postings. I challenge you to write to the author and ask where he lives and the name of any margii or acarya who can vouch for him. (Dada Maheshvarananda)
Note==: This following letter created this whole issue
Prout barter system: human trafficking is not barter
First let us see what Prout says about the barter system. In Shrii PR Sarkar's Prout teachings, the barter system is a viable and accepted method of trade that is highly beneficial, under the right circumstances.
"The practice of the mutual exchange of commodities in foreign trade is called “barter trade”. In foreign trade those countries which have a large volume of very few commodities to sell but many commodities to buy will find barter trade profitable." (5)
According to Prout, the barter system has a distinct place in foreign trade. It veritably sparks an economy and makes for mutually beneficial trade between regions or nations etc.
Here we should understand that in the Prout system, only commodities like food, industrial supplies, natural resources etc may be bartered. In Prout, human trafficking and forced labor are not allowed; they are not part of the barter system, rather they are criminal activities.
We all know that Prout is a rational, neo-humanistic system that guarantees cardinal human values, where the rights of every human being are honoured and respected. Thus, in the Prout system there is absolutely no scope for the bartering of human beings as was done in the old slave trade days.
"Trading human beings for oil is ok" - Maheshvarananda ji
Unfortunately, in one Dada's book - "After Capitalism" (2012) - he openly praises the virtues of trading human beings in the barter system, as if this is part and parcel of the Prout policy. Needless to say, this is completely wrong.
But look here what he has written in the updated version of his book. He speaks glowingly about trading human beings for oil.
First Dadaji makes a valid statement. By reading this he lulls readers into thinking he knows what he is talking about.
Dadaji writes: "The best form of trade between regions and countries is barter or bilateral trade, because this avoids the need to pay in foreign currency. Both economic democracy countries benefit, meeting needs by exchanging excess goods." (6)
Next Dadaji makes this horrible and shocking statement.
Dadaji writes: "Venezuela has pioneered barter trade, signing bilateral barter agreements with developing countries, swapping Venezuelan oil for other products or services the country needs, including 50,000 Cuban doctors and dentists who provide free medical care in city slums and remote rural villages." (7)
In his misguided attempt to speak to the virtues of the Proutistic barter system, Dadaji glorifies the trading of human beings by 2 communist and exploitative nations. Venezuela sends oil to Cuba and in return the Castro regime of Cuba sends Venezuela 50,000 doctors and dentists. Cuba regards those doctors and dentists as mere property of the state and summarily uproots them from their personal and professional life in Cuba and transplants them to Venezuela where they are to work as indentured servants or slaves.
Those doctors and dentists had no say in this decision. They were merely ordered to go. The Castro regime treats those doctors as lifeless commodities of the state that can be tossed around and traded like bricks and bread baskets. What they are doing is a form of human trafficking where citizens and professionals are forced against their will to work without pay in a foreign land. And one Dada M is glorifying this scene as a fine and true representation of Prout's barter system.
This is absolutely shocking and is enough to scare anyone away from Prout.
Note ==: Three Names
Since the mid 1990's, not including his brahmacarya name, Dada Maheshvaranandji himself has used 3 different avadhuta names to hide his identity. First he was Prasiidananda, and then he changed it to Maheshananda, and finally he switched to Maheshvarananda, the name he is using nowadays.
Note ==: Write with questions
If any point is unclear for you please write us....
References
1. After Capitalism, p.93, 2012 Edn
2. Courtesy of Wikipedia
3. Courtesy of Wikipedia
4. Courtesy of Belinda Pollard
5. Prout in a Nutshell - 12, Trade and Barter in Ancient Bengal – Excerpt A
6. After Capitalism, p.93, 2012 Edn
6. After Capitalism, p.93, 2012 Edn
== Section 2 ==
The sections below demarcated by asterisks is
an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.
completely unrelated to the above material. It stands on its own as a point of interest.
******************************************
Why number of good people is less
Ananda Marga ideology states, “Suppose there is a virtuous discussion going on somewhere. If you invite two hundred people to this discussion, you will find that only sixty invitees have turned up, at the most. Out of these participants about ten or twelve people at most listen with patience and devotion to the talks; and out of these listeners, only some properly understand the subject discussed. Then again, out of this small group that has understood, only a very few may retain in their minds what they have understood. Lastly, only one or two persons of this last group may practice in their daily lives what they have learnt and understood. This is only due to the clash between vidyá and avidyá in the mind, and in this clash the triumph of avidyá or the extroversive force means running from the introversive bent of vidyá. It is because of the saḿskaras of animality that the introversive momentum is rare in the average human mind. The sensuous desires of avidyá continue to infiltrate into every thought process. Such a situation continues for a long time in a sádhakas life.” (1)
Reference
1. Subhasita Samgraha - 3, Shreya & Preya
******************************************
== Section 3 ==
You came amidst the flowers
Purport:
O’ Divine Entity, I can hear the runu jhunu runu jhunu [1] sound of the nupur [2]. I have been counting the days - counting the moments. O’ Lord, in the middle of this spring season, You came amidst the flowers. Your divine arrival is so blissful.
O’ Parama Purusa, with all my heart I want to make You my own - in my remembrances, in my manan [3], in each and every prahara [4] - all the 24hrs. Now that You have come, please remain here, in Your most attractive mohan [5] form, along with me forever - making my heart overflowing with Your divine love.
O’ Parama Purusa, Baba, with Your rhythmic tempo and exuberant bliss, with which divine magical spell have You spiritually intoxicated the world. You are the dignity and pride of everyone. You are the quintessence of all. Today, by receiving Your sway - all dance. By Your energy and by Your grace all are frolicking.
Note for Prabhat Samgiita #317:
[1] Runu jhunu: A sweet jingling sound as of the bells of a dancer's anklets.
[2] Nupur: This universe exists in the mind of Parama Purusa and is marked by three processes: Creation, sustenance, and destruction. Those process are represented by three sounds: A - U - MA. That is the sound of omnkara. Thus Parama Purusa is dancing in the rhythm of creation, sustenance, and destruction. These are the sounds emanating from the ankle bell of Parama Purusa.
Ananda Marga philosophy states, “Listen to these three sounds of aum: a, u, ma. They represent the creation, the retention [or preservation], and the destruction. The first sound, a, represents creation; the second sound, u, represents retention; the third sound, ma, represents destruction. So all those innumerable sounds, all those fifty sounds, are represented by these supreme sounds, a, u and ma; and collectively a-u-ma becomes aum.” (1)
For unit beings the sound they hear depends upon the degree of their realisation. If, by His grace, their mind is in an exalted state then they will hear the full omnkara sound. If one's mind is less elevated they will hear a different type of sound like the roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisation the sadhaka can hear these sounds as detailed in the discourse, “The Six Stages of Realization.”
So it is all depend upon the quality of mind. That determines which sound a person will hear. It is similar to someone looking at a very colourful flower. If their eyes are perfect they will see all the colours of that flower. And if their vision is compromised in any way or if they are colour-blind they will only see one or two of the colours. It depends upon the quality of their vision. In the same way, hearing the omnkara sound is wholly dependent upon the quality of mind of the aspirant.
In the case of Parama Purusa, He is always basking in that omnkara sound as that is the sound emanating from His own mind.
[3] Manan: "To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya'sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential." (2)
[4] Prahar: Each day is broken up into eight segments or eight periods. And these periods are known as 'prahar'. In that way, each prahar is three hours length in duration. Here Baba explains more about prahar and various other segments of time.
Baba says, "The verbal root 'mas' means 'to measure'. By adding 'ghain' to 'mas' we get ma'sa whose etymological meaning is 'a measurement of time' or 'a period of time'. Thus ma'sa in this sense means 'era', 'lunar year', 'lunar month', 'lunar day', 'solar year', 'solar month', 'fortnight', 'week', 'solar day' or ahora'tra (from sunrise to sunrise), prahara (three hours), hour, minute, second, fraction-of-second and so forth -- all of these." (3)
[5] Mohan: Parama Purusa has infinite attributions and in His role as Mohan and He attracts bhaktas towards Him.
“When I lose myself, when ́I’ becomes dear to that Entity, when ́I’ becomes the source of joy to that Entity, a stage is finally reached when my unit existence is completely lost in that Entity. The losing of oneself, the state of being lost or as a matter of fact, the beginning of the process of losing oneself to the very source of joy, is known as mohanavijiṋána, or the science of supra-aesthetics. And the Entity to whom we lose ourselves is Mohana, or the embodiment of enchantment. Parama Puruśa is Mohana as He enchants one and all. Had not Parama Puruśa enchanted the world, no one would have wanted to live here.”
“Can you imagine the gravity of the countless problems in the world? Exasperated at the acute problems, human beings would have bidden goodbye to the world and fled. But one fails to do this because one has come under the overwhelming influence of Mohana, i.e., Parama Puruśa and thus has become unable to flee from this world. Even if one does not like this world, one somehow remains here due to love for Parama Puruśa. And when one falls in love with Parama Puruśa, and when one is dear to Parama Puruśa, where will one go? For this very reason it has been said that human beings invented Dharma as a result of their love for Mohana, or due to falling into His charming clutches.In this way, Dharma or spirituality first appeared in human life.” (4)
References
1. Ananda Vacanamrtam-14, Acoustic Roots
2. Tattva Kaomudii - 3
3. Shabda Cayanika-2, Disc: 13
4. PNS-10, Aesthetic Science and Samgiita
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== Section 4 ==
Links
Read the original letter that shows how Dada M
is glorifying human trafficking in the name of the Prout barter system
Viewing of pen names
Links
Read the original letter that shows how Dada M
is glorifying human trafficking in the name of the Prout barter system
Viewing of pen names
