Baba
Namaskar,
When people do not know what to do or how to proceed and are in need of guidance, then Sadguru comes to lead the society. Those who are fortunate get the opportunity to sit at the lotus feet of Sadguru and learn. And Guru uses certain terms to convey His teachings.
So if the disciple does not know the meaning of those terms, Guru's teachings will be inaccessible and misunderstood. When the disciple does not understand Guru's dharmic guidelines, then that sadhaka follows the wrong path, i.e. dogma. And the whole purpose of sitting under the shelter of Sadguru and learning becomes futile.
In order to advance on the right path, a sadhaka has the duty to do regular svadhyaya. To understand what Guru says, one needs to know the terms that He has used in His teachings.
http://anandamarganewsbulletin.blogspot.com
Gopa means bhakta of the highest order
Gopa is common term in Ananda Marga discourses and Baba has clearly told its meaning.
Ananda Marga philosophy says, "Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.”" (1)
By Guru’s above teaching we can clearly understand that a gopa is one who gives pleasure to Parama Purusa. A gopa is a bhakta of the highest order. According to Ananda Marga philosophy, the term gopa has nothing to do with cows or those herding them; nor is the term related with any so-called caste or community.
Ananda Marga philosophy states, "There are people who have a mistaken idea that gopa means “cowherd”." (2)
In our Ananda Marga discourses, gopa refers to those top bhaktas whose sole intention in life is to please and serve Parama Purusa. It has nothing to do with being a cowherd etc.
http://anandamarganewsbulletin.blogspot.com
Baba's definition
Next, we should consider the common (dogmatic) meaning of the term gopa. Across northern India, the entire cowherd community is called gopa. That is what the common people in north India primarily mean when they say gopa. In addition, gopa is used as the family name of people of a particular so-called caste and community.
The common populace of India does not understand Baba's definition. They use the term "gopa" in one way and in Ananda Marga ideology the term is used in a completely different manner. We do not subscribe to their notion that gopa means cowherd etc.
According to Sadguru Baba’s teachings, gopa means “one whose very nature is to give pleasure to Parama Puruśa.”
Ananda Marga philosophy says, "Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.”" (3)
Baba outrightly rejects the notion that gopa means cowherd.
Ananda Marga philosophy states, "There are people who have a mistaken idea that gopa means “cowherd”." (4)
So it is quite clear that Baba says that those who think that gopa means cowherd are "mistaken."
http://anandamarganewsbulletin.blogspot.com
What should have been done
For any AMPS glossary of terms to be effective, it must achieve a few things. Firstly, it must accurately convey Baba's dharmic definition of a given term. The best way to do this is to review our Ananda Marga literature and cite Baba's actual words and explanations of the term. If Baba has explained a word using a shloka, then that should also be included in the definition as well as His explanation of the shloka.
Secondly, it should also state the definition of the term according to the general societal meaning, i.e. what is the "normal", "common", or "dogmatic" use of the term. This aspect must also be included, and it has to be clearly indicated as such. For instance, with the term "gopa", after citing Baba's dharmic definition along with the shloka - i.e. that gopas are those who give pleasure to Parama Purusa - then it should be added that within some sectors of the general society, gopa means cowherd. Then we have to clearly explain that this is their dogmatic understanding, but that is not our definition in Ananda Marga. In AMPS books, “One whose nature is to give pleasure to Parama Puruśa or Paramátmá is Gopa."
Unfortunately, the above approach was not adopted by Tiljala Publications, and instead they gave the dogmatic meaning of gopa as the primary definition. We should pass the below citations to those in charge of the Tiljala publishers. Then the glossary can be corrected so it properly reflects the spirit and content of Baba's discourses.
Ananda Marga ideology says, "Gopa here does not mean the cowherd or the caretaker of cows. Gopáyate means to give pleasure – “Gopáyate yah sah gopah.” One whose nature is to give pleasure to Parama Puruśa or Paramátmá is Gopa." (5)
Ananda Marga philosophy says, 'There are people who have a mistaken idea that gopa means “cowherd”. Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.” (6)
Conclusion
(a) In this letter the term gopa has been addressed.
(b) The real meaning of gopa is: “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.”" (7)
(c) Unfortunately, Tiljala Publishers placed the dogmatic meaning into the glossary as the first definition, as if the term gopa means “cowherd.” This is obviously completely faulty.
(d) Actually the Tiljala publishers have given two definitions for gopa and both are wrong. The first has been explained above. And their second definition of gopa is “devotees of the Lord.” But the problem with their second definition is that not all bhaktas are gopas. Second and third class bhaktas are not gopas. So both of the definitions given by Tiljala Publications are wrong.
(e) In our AMPS books and glossary etc, the proper ideological definition should always be the first definition. And then those publishers can provide more info and explain the dogmatic definition, clearly pointing out why it is defective.
(f) The key matter is that any glossary added to our AMPS books should be flawless. Every disciple of Lord Shrii Shrii Anandamurti must keep sharp eyes and remain vigilant that our scripture does not get polluted. In this transitory world, scripture is prone to getting tainted. So watch out.
http://anandamarganewsbulletin.blogspot.com
Namaskar,
in Him,
Ananda Dev
Tiljala publishers could not do the job
As many know, the Tiljala publishers have included a glossary in the "The Electronic Edition…” (English version 7.5) of Baba’s books, plus many of our AMPS books printed in English also have a glossary. This glossary provides definitions of common Saḿskrta terms so those not aware of Saḿskrta can understand the discourse. Yet many of the definitions in the printed editions of AMPS books (English) contain the same wrongful definitions as those in the Master Glossary of the Electronic Edition (7.5) etc.
Since many readers will undoubtedly refer to these definitions given by Tiljala Publications in order to learn the meaning of various terms, it is important that the definitions reflect our Ananda Marga ideals. Otherwise people, margiis and non-margiis alike, will get the wrong idea. Keeping all of the above in mind, now please see what has been published in the "Master Glossary" and see how Tiljala Publications wrongly defined the term "gopa":
Tiljala Publications wrongly wrote: "gopa m. or gopii f. village cowherd boy or girl; devotees of the Lord." (7.5 version, Master Glossary)
Unfortunately Tiljala publishers wrongly defined a gopa as a "village cowherd boy or girl". That is their #1 definition. And their second definition is also faulty. Because not all bhaktas are gopas. Second and third class bhaktas are not gopas. So both of their definitions are wrong. In consequence, many will be led to believe that in Ananda Marga we think that a gopa is a cowherd. People will think we also adhere to the prevailing dogmatic Hindu use of the term. Because that is the "official" definition that Tiljala Publications inserted into the Master Glossary of the electronic edition of AMPS books. So that glossary misrepresents Ananda Marga philosophy. In sum, Tiljala publishers has given two definitions for gopa and both are wrong.
http://anandamarganewsbulletin.blogspot.com
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References
1. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
2. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
3. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
4. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
5. Subháśita Saḿgraha Part 19, The Supreme Aesthetic Science and the Cult of Devotion
6. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
7. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
You whispered in my ear
"Kathá kaye gele tumi káńe káne,kaye gele tumi káńe káne..." (Prabhat Samgiita #1785)
Purport:
Parama Purusa, that time, when my heart was heavy with suffering and agonies, You came close and made my soul joyful by Your song and dance. You whispered sweetly in my ear. In response, my entire being started dancing. My whole existence became infused with new prana - new life.
Baba, that time when I was in distress, there was no one who could understand the pain within; nobody had time to listen to my suffering. During that period of agony, not a single person looked towards me with eyes of compassion. Rather they glanced at me in disdain, and viewed me with a cold, distant, dispassionate look. Seeing my condition, everyone remained far while I was crying and undergoing torment. Yet in that hour, You were merciful, came near, and, with love and affection, whispered sweetly in my ear. Hearing those tender words, my inner self became blissful.
Parama Purusa Baba, You loved me, silently came, and filled my internal world with divine compassion. You came near me in that isolated place, with tender footsteps on that lonely occasion, and in a radiant mood, revealed to me this eternal truth, by whispering, “You are not alone on this earth. I am always with you - in your mind and core.”
Baba, You came to me in a very intimate and loving way. It is Your causeless krpa...
Real penance, not just ritualism
Ananda Marga ideology states, “People’s life becomes mechanical, if they are overwhelmed with the sentiment that they must do such acts, must perform such yajiṋa, must rise in this manner and sit in this manner and get up in this manner and so on. Such a person is not happy and this type of ritualism cannot be called real Karma. To serve others at one’s sacrifice is called penance. In the absence of love any service or penance is for show and is therefore fruitless.” (1)
Reference
1. Subhasita Samgraha -1, Yajiṋa and Karmaphala
Prout philosophy states, "The more the human mind becomes magnanimous or expanded, the more it rises above the sentiments of tribalism, communalism, provincialism, etc. Often I hear people say that nationalism is an appreciable sentiment and that there is no narrowness in it. But is this true? Nationalism is also relative, just like tribalism, communalism or provincialism. In some places it is more worthwhile than tribalism, communalism or provincialism, while in other places it is less worthwhile."
"Let us consider, for example, the case of a Portuguese nationalist. The mental object of a Muslim communalist is certainly larger than that of a Portuguese nationalist, because the former desires the welfare of a greater number of people than the latter. This is because the number of Muslims in the world is greater than the number of Portuguese. Judged from this perspective, I cannot denounce the sentiments of a Muslim communalist in comparison to a Portuguese nationalist. Similarly, it has to be accepted that the sentiments of a Rajput casteist are broader than those of a Portuguese nationalist, because the former desires the welfare of more people than the latter. Likewise, the feelings of an Andhrite provincialist will have to be considered broader than those of a Portuguese nationalist. If one supports provincialism with seventy-five million Bengalees, it must be accepted that these feelings are more expanded than the nationalism of most of the nations of the world. (The population of most of the nations of the world is less than the population of Bengal.)"
"Hence it is observed that communalism, casteism, provincialism and nationalism are all of the same defective type. Those who are able to capitalize on one of these sentiments advocate it volubly. In fact, every one of these sentiments suffers from the defect of ism, and is completely filled with narrowness, violence, envy, mean mindedness, etc. Those who enter the field of social welfare by creating divisions between “yours” and “mine”, substantially widen the fissures of fissiparous intellect in human society."
"Those who want to promote the welfare of all human beings, remaining above all sorts of parochial sentiments, have no alternative but to embrace universalism with their heart and soul – there is no other way. As universalism is totally devoid of any characteristic of ism, it is not proper to depict universalism as an ism. If everyone is looked upon as one's own, no one remains beyond the periphery of one's kith and kin. Naturally, then, there is no scope for violence, envy, narrowness, etc." (1)
Reference
1. Problems of the Day, Point #18
AMPS book: wrong glossary
Namaskar,
When people do not know what to do or how to proceed and are in need of guidance, then Sadguru comes to lead the society. Those who are fortunate get the opportunity to sit at the lotus feet of Sadguru and learn. And Guru uses certain terms to convey His teachings.
So if the disciple does not know the meaning of those terms, Guru's teachings will be inaccessible and misunderstood. When the disciple does not understand Guru's dharmic guidelines, then that sadhaka follows the wrong path, i.e. dogma. And the whole purpose of sitting under the shelter of Sadguru and learning becomes futile.
In order to advance on the right path, a sadhaka has the duty to do regular svadhyaya. To understand what Guru says, one needs to know the terms that He has used in His teachings.
http://anandamarganewsbulletin.blogspot.com
Gopa means bhakta of the highest order
Gopa is common term in Ananda Marga discourses and Baba has clearly told its meaning.
Ananda Marga philosophy says, "Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.”" (1)
By Guru’s above teaching we can clearly understand that a gopa is one who gives pleasure to Parama Purusa. A gopa is a bhakta of the highest order. According to Ananda Marga philosophy, the term gopa has nothing to do with cows or those herding them; nor is the term related with any so-called caste or community.
Ananda Marga philosophy states, "There are people who have a mistaken idea that gopa means “cowherd”." (2)
In our Ananda Marga discourses, gopa refers to those top bhaktas whose sole intention in life is to please and serve Parama Purusa. It has nothing to do with being a cowherd etc.
http://anandamarganewsbulletin.blogspot.com
Baba's definition
Next, we should consider the common (dogmatic) meaning of the term gopa. Across northern India, the entire cowherd community is called gopa. That is what the common people in north India primarily mean when they say gopa. In addition, gopa is used as the family name of people of a particular so-called caste and community.
The common populace of India does not understand Baba's definition. They use the term "gopa" in one way and in Ananda Marga ideology the term is used in a completely different manner. We do not subscribe to their notion that gopa means cowherd etc.
According to Sadguru Baba’s teachings, gopa means “one whose very nature is to give pleasure to Parama Puruśa.”
Ananda Marga philosophy says, "Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.”" (3)
Baba outrightly rejects the notion that gopa means cowherd.
Ananda Marga philosophy states, "There are people who have a mistaken idea that gopa means “cowherd”." (4)
So it is quite clear that Baba says that those who think that gopa means cowherd are "mistaken."
http://anandamarganewsbulletin.blogspot.com
What should have been done
For any AMPS glossary of terms to be effective, it must achieve a few things. Firstly, it must accurately convey Baba's dharmic definition of a given term. The best way to do this is to review our Ananda Marga literature and cite Baba's actual words and explanations of the term. If Baba has explained a word using a shloka, then that should also be included in the definition as well as His explanation of the shloka.
Secondly, it should also state the definition of the term according to the general societal meaning, i.e. what is the "normal", "common", or "dogmatic" use of the term. This aspect must also be included, and it has to be clearly indicated as such. For instance, with the term "gopa", after citing Baba's dharmic definition along with the shloka - i.e. that gopas are those who give pleasure to Parama Purusa - then it should be added that within some sectors of the general society, gopa means cowherd. Then we have to clearly explain that this is their dogmatic understanding, but that is not our definition in Ananda Marga. In AMPS books, “One whose nature is to give pleasure to Parama Puruśa or Paramátmá is Gopa."
Unfortunately, the above approach was not adopted by Tiljala Publications, and instead they gave the dogmatic meaning of gopa as the primary definition. We should pass the below citations to those in charge of the Tiljala publishers. Then the glossary can be corrected so it properly reflects the spirit and content of Baba's discourses.
Ananda Marga ideology says, "Gopa here does not mean the cowherd or the caretaker of cows. Gopáyate means to give pleasure – “Gopáyate yah sah gopah.” One whose nature is to give pleasure to Parama Puruśa or Paramátmá is Gopa." (5)
Ananda Marga philosophy says, 'There are people who have a mistaken idea that gopa means “cowherd”. Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.” (6)
Conclusion
(a) In this letter the term gopa has been addressed.
(b) The real meaning of gopa is: “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.”" (7)
(c) Unfortunately, Tiljala Publishers placed the dogmatic meaning into the glossary as the first definition, as if the term gopa means “cowherd.” This is obviously completely faulty.
(d) Actually the Tiljala publishers have given two definitions for gopa and both are wrong. The first has been explained above. And their second definition of gopa is “devotees of the Lord.” But the problem with their second definition is that not all bhaktas are gopas. Second and third class bhaktas are not gopas. So both of the definitions given by Tiljala Publications are wrong.
(e) In our AMPS books and glossary etc, the proper ideological definition should always be the first definition. And then those publishers can provide more info and explain the dogmatic definition, clearly pointing out why it is defective.
(f) The key matter is that any glossary added to our AMPS books should be flawless. Every disciple of Lord Shrii Shrii Anandamurti must keep sharp eyes and remain vigilant that our scripture does not get polluted. In this transitory world, scripture is prone to getting tainted. So watch out.
http://anandamarganewsbulletin.blogspot.com
Namaskar,
in Him,
Ananda Dev
Tiljala publishers could not do the job
As many know, the Tiljala publishers have included a glossary in the "The Electronic Edition…” (English version 7.5) of Baba’s books, plus many of our AMPS books printed in English also have a glossary. This glossary provides definitions of common Saḿskrta terms so those not aware of Saḿskrta can understand the discourse. Yet many of the definitions in the printed editions of AMPS books (English) contain the same wrongful definitions as those in the Master Glossary of the Electronic Edition (7.5) etc.
Since many readers will undoubtedly refer to these definitions given by Tiljala Publications in order to learn the meaning of various terms, it is important that the definitions reflect our Ananda Marga ideals. Otherwise people, margiis and non-margiis alike, will get the wrong idea. Keeping all of the above in mind, now please see what has been published in the "Master Glossary" and see how Tiljala Publications wrongly defined the term "gopa":
Tiljala Publications wrongly wrote: "gopa m. or gopii f. village cowherd boy or girl; devotees of the Lord." (7.5 version, Master Glossary)
Unfortunately Tiljala publishers wrongly defined a gopa as a "village cowherd boy or girl". That is their #1 definition. And their second definition is also faulty. Because not all bhaktas are gopas. Second and third class bhaktas are not gopas. So both of their definitions are wrong. In consequence, many will be led to believe that in Ananda Marga we think that a gopa is a cowherd. People will think we also adhere to the prevailing dogmatic Hindu use of the term. Because that is the "official" definition that Tiljala Publications inserted into the Master Glossary of the electronic edition of AMPS books. So that glossary misrepresents Ananda Marga philosophy. In sum, Tiljala publishers has given two definitions for gopa and both are wrong.
http://anandamarganewsbulletin.blogspot.com
The below sadhakas are grade A bhaktas, so they are gopas.
Courtesy of Ananda Marga - Gurukul
See here how the dogmatic Hindu understanding of gopa / gopi is represented in the below photo where they equate a gopa with being a cowherd. See the cows in the below photo. The presence of cows is to certify that the person next to Lord Krsna is a cowherd i.e. gopa. But in Ananda Marga we know that such a proposition is not true.
Courtesy of Wallpaper Gang
References
1. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
2. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
3. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
4. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
5. Subháśita Saḿgraha Part 19, The Supreme Aesthetic Science and the Cult of Devotion
6. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
7. Discourses on Tantra - 2: "Yoga, Tantra, and Kevalá Bhakti"
* * *
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 ==
You whispered in my ear
"Kathá kaye gele tumi káńe káne,kaye gele tumi káńe káne..." (Prabhat Samgiita #1785)
Purport:
Parama Purusa, that time, when my heart was heavy with suffering and agonies, You came close and made my soul joyful by Your song and dance. You whispered sweetly in my ear. In response, my entire being started dancing. My whole existence became infused with new prana - new life.
Baba, that time when I was in distress, there was no one who could understand the pain within; nobody had time to listen to my suffering. During that period of agony, not a single person looked towards me with eyes of compassion. Rather they glanced at me in disdain, and viewed me with a cold, distant, dispassionate look. Seeing my condition, everyone remained far while I was crying and undergoing torment. Yet in that hour, You were merciful, came near, and, with love and affection, whispered sweetly in my ear. Hearing those tender words, my inner self became blissful.
Parama Purusa Baba, You loved me, silently came, and filled my internal world with divine compassion. You came near me in that isolated place, with tender footsteps on that lonely occasion, and in a radiant mood, revealed to me this eternal truth, by whispering, “You are not alone on this earth. I am always with you - in your mind and core.”
Baba, You came to me in a very intimate and loving way. It is Your causeless krpa...
== Section 3: Important Teaching ==
Real penance, not just ritualism
Ananda Marga ideology states, “People’s life becomes mechanical, if they are overwhelmed with the sentiment that they must do such acts, must perform such yajiṋa, must rise in this manner and sit in this manner and get up in this manner and so on. Such a person is not happy and this type of ritualism cannot be called real Karma. To serve others at one’s sacrifice is called penance. In the absence of love any service or penance is for show and is therefore fruitless.” (1)
Reference
1. Subhasita Samgraha -1, Yajiṋa and Karmaphala
== Section: Prout ==
Prout: how nationalism is as bad as tribalism, communalism and provincialism
Prout philosophy states, "The more the human mind becomes magnanimous or expanded, the more it rises above the sentiments of tribalism, communalism, provincialism, etc. Often I hear people say that nationalism is an appreciable sentiment and that there is no narrowness in it. But is this true? Nationalism is also relative, just like tribalism, communalism or provincialism. In some places it is more worthwhile than tribalism, communalism or provincialism, while in other places it is less worthwhile."
"Let us consider, for example, the case of a Portuguese nationalist. The mental object of a Muslim communalist is certainly larger than that of a Portuguese nationalist, because the former desires the welfare of a greater number of people than the latter. This is because the number of Muslims in the world is greater than the number of Portuguese. Judged from this perspective, I cannot denounce the sentiments of a Muslim communalist in comparison to a Portuguese nationalist. Similarly, it has to be accepted that the sentiments of a Rajput casteist are broader than those of a Portuguese nationalist, because the former desires the welfare of more people than the latter. Likewise, the feelings of an Andhrite provincialist will have to be considered broader than those of a Portuguese nationalist. If one supports provincialism with seventy-five million Bengalees, it must be accepted that these feelings are more expanded than the nationalism of most of the nations of the world. (The population of most of the nations of the world is less than the population of Bengal.)"
"Hence it is observed that communalism, casteism, provincialism and nationalism are all of the same defective type. Those who are able to capitalize on one of these sentiments advocate it volubly. In fact, every one of these sentiments suffers from the defect of ism, and is completely filled with narrowness, violence, envy, mean mindedness, etc. Those who enter the field of social welfare by creating divisions between “yours” and “mine”, substantially widen the fissures of fissiparous intellect in human society."
"Those who want to promote the welfare of all human beings, remaining above all sorts of parochial sentiments, have no alternative but to embrace universalism with their heart and soul – there is no other way. As universalism is totally devoid of any characteristic of ism, it is not proper to depict universalism as an ism. If everyone is looked upon as one's own, no one remains beyond the periphery of one's kith and kin. Naturally, then, there is no scope for violence, envy, narrowness, etc." (1)
Reference
1. Problems of the Day, Point #18
== Section 3: Links ==
Recent postings
Other topics of interest
Other topics of interest
