Idol of Mother India

Baba

Idol of Mother India

Namaskar,

If India or any country is being attacked, then naturally those inhabitants will rally around that nation because their very existence is at stake. Every country has a right to defend itself and the people of that land will support and fight for their country under such circumstances. And that will not be considered as geo-sentiment. But if that country is raising national sentiment amongst its people in order to demean and exploit a neighbouring country then that is dogmatic and harmful. That type of nationalism is a form of geo-sentiment which serves to crudify the mind. The prototypical end result of nationalism as geo-sentiment is the exploitation of other, weaker nations for a country's own benefit at the cost of the other country. PROUT philosophy opposes such geo-sentiment.
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In a Hindi Prout magazine (Year: 51, Issue: 4) an objectionable article entitled “कथं रोदसि कथं क्रन्दसि ओगो मां भारतवर्ष” (katham rodasi katham krandasi ogo má bháratvarsha) is published.

Please see the below image. One lady is standing with a crown and holding the flag of the Hindu fundamentalist organization RSS. If you look carefully you will note that a map of India is in the background behind the lady. The lady is sitting on a lion. According to RSS, this is a deity. And they call it “Mother India”. Prout Philosophy does not support or adhere to such dogmatic ideas.
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Picture of Bháratmátá: Mother India on page 13 of Prout magazine (Year: 51, Issue: 4)

In this posting, objections are raised and it is expected that the Prout magazine editors will take note of the problems to avert such issues in the future. The chief objection is a picture of Bháratmátá (see image above) to deify the motherland.

The article in the Hindi Prout magazine depicts a picture of a deity, Bhárátmátá, sitting on a lion to support the concept of India being a mother goddess. Instead of contravening Guru’s teachings in this manner, the article should have referred to Parama Puruśa as the Entity that gets pained by seeing the exploitation of some of His offspring.

Conclusion

The article commits the blunder of contravening Guru’s teachings by depicting the so-called mother goddess India in the Hindi Prout magazine. The editors of the Prout magazine should carefully edit out such blunders in future lest they will be doing negative pracár against the ideals of Prout.
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Namaskar,
Bhakti

~ In-depth study ~

Samajas: universal in spirit but regional in approach

Prout philosophy states, "A sound ideological base is a prerequisite for socio-economic groupifications. Such a foundation is provided by universal humanism, which has the potential to unite all humanity...It will include each and every person in the world, as well as animals, plants and inanimate objects. If a single person remains outside the influence of universalism and becomes a victim of exploitation, then the foundation of universal humanism will be undermined. Hence, PROUT has adopted a rational method to solve socio-economic problems which may be characterized as universal in spirit but regional in approach." (1)


Only Samaj people will call their land as motherland

In Prout, the notion of motherland or matrubhumi is used only for samajas. In the setting of samaj work, the samaj is one’s motherland. This term “motherland” is used in the setting of samaj, to mitigate inferiority complex among people of samajas. The English term for samaj Is socio-economic groupification.

When the residents of a samaj refer to their place as motherland, a sense of belonging is developed among them. But when a strong, more powerful samaj wields its influence and captures a smaller, more susceptible samaj, that larger community will rampantly exploit the weaker samaj and impose their superiority. In turn, those exploited people think that their language, their local traditions, their heritage is outdated and useless. And due to that they suffer from an inferiority complex. So they run towards the local traditions of that dominant samaj to learn their behaviors and practices, and by that they suffer from inferiority complex and get exploited. So in order to remove that inferiority complex, Baba has given the system that every samaj member or inhabitant of that area must feel that their language, their local traditions, their heritage are not inferior. They are not lowly. They should be proud of their motherland and its language, their local traditions, their heritage By this way, their inferiority complex will be finished.
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In this way people suffering from an inferiority complex about their place will be benefited, and their feeling inferiority about their place will be removed.

Prout philosophy states, "PROUT has adopted a rational method to solve socio-economic problems which may be characterized as universal in spirit but regional in approach." (2)


Dogma: worshiping idols of Mother India

The term Mother India is used in conjunction with the idol Bháratmátá, seen in the picture above. People use this Bháratmátá idol in their murti puja i.e idol worship. We know that Baba is strongly against idols and idol worship as ideating on idols degenerates the mind. This very Bháratmátá and the idol used for her has been conceived by RSS, which is the epitome of narrow-minded geo-sentiment and patriotism. Moreover, the dress utilized in the design of the Bháratmátá is that of a particular region of India, that of Madhya Pradesh, Uttar Pradesh, and Bihar. But females in South India, in Jammu Kashmir, in Punjab, and in other regions do not wear such dress. So this idol cannot even be conceived as a mother figure for most of India. As a result, the idol only serves to create disunity among Indians.

Prout philosophy states, "PROUT has adopted a rational method to solve socio-economic problems which may be characterized as universal in spirit but regional in approach." (3)


Where to use term motherland

In the following two Prabhat Samgiita compositions, Shrii Prabhat Ranjan Sarkar has used the term “mother” / “motherland”. We should use these terms in the same neo-humanistic manner. The conclusive idea is that those living within a samaj, i.e. socio-economic unit, can use the term motherland to refer to their own socio-economic unit, as depicted in the following two songs.

Below are two Prabhat Samgiita songs, #4082 and #4766, in which the motherland term has been appropriately used. And it is Shrii Prabhat Ranjan Sarkar’s direction that any samaj can make their own songs on the basis of the themes in these songs. Because the samajas are the native land for their inhabitants. In the world, every samaj will be treated as a motherland for their inhabitants.
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Samaj songs

The following is Prabhat Samgiita #4082, in which the Motherland term has been appropriately used.

O my mother, motherland, the land of …., for you I have accepted life. with your grace and hand of blessing, I am surviving on the earth. I do not want any wealth or effluence, I do not seek fame or rare honor. I only ask for feeling of bliss and the satisfaction of serving you. the light that I had seen at the initial morning as lotus of my life, that I am keeping bright at your lotus, seeking for your affection each moment. (Courtesy of Prabhata Samgiita website)

The following is Prabhat Samgiita #4766, in which the Motherland term has been appropriately used.

My …. language is sweeter than the sweetest. it is language of my life. From nerves to arteries it is merged into the blood and the core of heart. when smile came on the lips, it brings brightness onto the eyes. sitting in the lap, I had told, “O Mother, you destroy all pains. due to disrespect and negligence, who makes you cry today, O, Mother? With torn clothes, you are lying in the dust, who is my entire hope” (Courtesy of Prabhata Samgiita website)

PROUT philosophy says, “Parama Puruśa [Supreme Consciousness] is my Father, Paramá Prakrti [Supreme Operative Principle] is my Mother, and the universe is my homeland. We are all citizens of this universe.” (4)

This  teaching is very profound and should be understood and applied in many different ways in our lives. One aspect is that various divisive sentiments like geo-sentiment and socio-sentiment must be shunned and neo-humanism should be embraced.
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Prout philosophy states, "PROUT has adopted a rational method to solve socio-economic problems which may be characterized as universal in spirit but regional in approach." (5)

References
1. Prout in a Nutshell - 13, Socio-Economic Groupifications
2. Prout in a Nutshell - 13, Socio-Economic Groupifications
3. Prout in a Nutshell - 13, Socio-Economic Groupifications
4. Problems of the Day
5. Prout in a Nutshell - 13, Socio-Economic Groupifications

*        *        *

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

*        *        *

== Section 2: Main Topic ==

Don't be afraid

Introduction: This following Prabhat Samgiita is for revolutionaries and sadvipras when they are addressing cowardly people, i.e. those afraid to come forward and fight against the demons.

"Keu tora' yadi bhay pa's, a'ma'r ya'boi...
A'darshke sa'men rekhe pa' phelabai." (Prabhat Samgiita #3283)

Purport:

If someone amongst you is terrified even then by His grace we will march forward to establish sadvipra society. Even if we are surrounded by the loud laughter of ferocious demons, we will march ahead without any concern. We will tromp ahead; we will go onwards. We will have the courage to advance with His blessing.

O friend! Why are you looking with helpless eyes? Do not think like a pessimist.  Even if the problems are like Himalayan mountains, we will assuredly cross them, with His blessing.

Even if the goddess of fate does not support us and turns her head away, even if the sky falls on us, regardless of the negative circumstances, we will march on holding the banner of Ananda Marga ideology high, keeping Parama Purusa as polestar. Our collective march cannot be halted. We will usher in a new era of neo-humanism. The grace of Baba is with us…

== Section 3: Important Teaching ==

Good deeds are not enough

Namaskar,

Ananda Marga ideology states, "Some people say, "Keep on doing good deeds – that is sufficient." No, that is not enough. Suppose some people perform good deeds, but they have no definite goal before them: this will not produce any good result, their effort will be futile. Suppose you want to move forward: you should also know which way to move, otherwise your entire movement will be meaningless. All your time, your hard effort, and your sincerity will go in vain. Hence it is not enough to simply say, "Keep on doing good deeds." Even those good deeds should have a clear goal. Why should I do good deeds? I should have a clear idea in which direction to move while doing those good deeds." (1)

Note: In the general society, or even in our Marga, there are some who think that doing good deeds is enough – as if that is the height of human understanding and expression. They think that there is no need for spiritual practice, sadhana, or dharma. Just one should do as many good deeds as possible. This is one common mentality found amongst confused people etc.

However, according to Ananda Marga ideology, doing good deeds alone is not enough – rather it is an inherently faulty and futile approach. One must have a goal for all one’s actions, and that goal must be spiritual. One should do each and every thing to please Parama Purusa.


They will abandon their service work

So those who simply perform good deeds without having any higher goal invariably bind themselves. Either they are bound up in the reaction of their good actions, or they are bound by their own petty satisfaction for having performed a "good deed". And they will give up their service work the moment they are confronted with a tough situation.

Ananda Marga ideology states, "Now, if one wants to do some good deed excluding Paramátmá that may or may not be a good deed. This will be sheer selfishness on your part, and nothing good can come from it. This is why great and realized people not only perform good deeds, but they also do something more than that." (2)

Ananda Marga ideology guides us, "To realize Parama Puruśa, one will have to come in contact with a Sadguru, a competent spiritual preceptor; for such persons alone can impart suitable lessons regarding spiritual practice. Through the study of books, one can never attain or realize the Supreme Consciousness." (3)

If the child is very ugly and mentally deficient then

Those who do not have Parama Purusa as their Goal and do social service for their own, personal self-satisfaction will give up the work the moment they are confronted with a tough situation. The moment they no longer derive the personal satisfaction they seek they will halt their “service” work. For instance, suppose one has to serve a leper, and one day they decide that they do not like feeding that leper. If the person is doing this to please Parama Purusa they they will understand that it is their duty to serve and they will serve the leper whether they get personal satisfaction or not. Whereas if one thinks that “this service work of for making me happy” then they will stop the work if it does not make them happy. Plus, when doing the work, most often they are unable to keep the patient’s welfare in mind.

For instance, "Shyam" is serving a beautiful, destitute child and indeed Shyam is happy to help that child. But if the child is very ugly and mentally deficient then Shyam may not feel joy helping that child, in which case Shyam may give up his service work. Because he is not deriving any self-satisfaction from it. Whereas if the aim is to please Parama Purusa, then there is no issue whether the child is beautiful or ugly.

Ananda Marga ideology says, "To realize Parama Puruśa, one will have to come in contact with a Sadguru, a competent spiritual preceptor; for such persons alone can impart suitable lessons regarding spiritual practice. Through the study of books, one can never attain or realize the Supreme Consciousness." (4)

Namaskar,
in Him,
Mahesh

References
1. Subhasita Samgraha – 11, What is the Way
2. Subhasita Samgraha – 11, What is the Way
3. Subhasita Samgraha – 11, What is the Way
4. Subhasita Samgraha – 11, What is the Way

== Section 4: Important Teaching ==

How to perform vaerágya

Ananda Marga ideology states, “How then in this manifested Universe, where there are multitudes of finite objects can we start a life based on Brahma? The answer is that you adopt Madhuvidyá. Instead of seeing the finite and superficial objects as finite look upon them as the finite expressions of the Infinite or the permanent. Then the attraction for Preya and love for Shreya shall all fuse into one."

"Do you love your son? It is perfectly right that you should, however, when the son dies, you will experience great pain. Is it not so? The son is Preya, a finite entity. He cannot live till eternity. He will depart and make you weep. But if you treat your son as the expression of Brahma in the form of your son, then you will never fear losing him because Brahma cannot be lost in any span of time. He is present around you in all the ten directions."

Ananda Marga ideology states, "O Human beings, in that state, no finite object can colour your mind. You will be beyond all colours or Varńátiita. Then you will be able to give proper treatment to any finite being that you may come in contact with. Give proper treatment to the expression of Brahma in the shape of your father by serving him and paying attention to his comforts. Give proper treatment to the expression of Brahma in the shape of the earth by cultivating it and increasing its fertility. If you give such proper treatment to the different objects, they will not be able to degrade your mind. This is called true Vaerágya." (1)

References
1. Subhasita Samgraha - 1, The Base of Life

== Section: Prabhat Samgiita ==

हे परमपुरुष! हे बाबा !  मैं ठीक से साधना नहीं करता, फिर भी तुम मेरे पास आ गये

प्रभात संगीत 2672 तोमाके पेयेछि आमि.... .

भावार्थ

हे परमपुरुष! मैं ने तुम्हें चमकीले ब्रह्मप्रकाश के मूल उत्स में पाया। तुम अपनी मधुर आभा के साथ मेरी साधना में आयेे । तुम्हारी कृपा से तुम्हें मैंने अपने मन में पाया। मैंने तुम्हें आध्यात्मिक रागनी की पूर्णता में पाया।

हे मेरे प्रभु! मैं तुम्हें अनन्त काल तक इसी प्रकार पकड़े रहना चाहता हॅूं, किसी भी परिस्थिति में मेरा मन तुम्हें छोड़ना नहीं चाहता, मैं तुम्हें नहीं छोड़ूंगा। तुम यहीं रहो ।

हे परमपुरुष! हे बाबा! मैं ठीक से आसन, साधना,  प्राणायाम, ध्यान, आदि नहीं करता, फिर भी तुम तो मेरे पास आ गये हो, यह तुम्हारी करुणा आशीर्वाद ही है । हे बाबा ! मेरे किसी भी सद्गुण या मेरी साधना के कारण तुम यहाँ मेरे पास नहीं आए । यह तो तुम्हारी अकारण कृपा ही है कि तुमने आकर मुझे आशीर्वाद दिया है ।

यह तो विशेष रूप से तुम्हारी अकारण कृपा ही है कि तुम मेरी पकड़ में आ गये। हे बाबा ! आध्यात्मिक आभा को बिखेरते हुए तुम मेरे पास आये, अब तुम सदैव इसी प्रकार मेरे ऊपर अपनी कृपा बरसाते रहो । यही निवेदन है । (1)

Reference

1. Trans: Dr. T.R.S.

== Section 5: Links ==

Recent postings

• Dada's wealth of hypocrisy
  

• Modus operandii of Baba
  

• If sinner dies then...
  

Other topics of interest

• Quiz: how many Wts?
  

• See: AMPS Procedural Orders

More important letters

• Rudrananda with his main henchmen

• Pranavatmakananda spread false things in book

• Why abortion is sinful in AM

• Coward avadhuta don't prefix or capitalize

• Trick to get top post

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This email contains five sections:

1. Posting: Idol of Mother India

2. PS #3283: Don't be afraid

3. IT: Good deeds are not enough

4. IT: How to perform vaerágya

5. Links

If sinner dies then... + 2 more

Baba

If sinner dies then...

Namaskar,

Some say that if a person has committed egregious errors, and that individual has already died, then their actions should not be analysed or reviewed. We can find the correct answer to this issue in Sadguru Baba’s own example and teachings. And that is what is discussed below.

Society would not have gotten the lesson

Shrii Shrii Anandamurtiji has taken advent as the third Mahasambhuti on this earth. Parama Purusa takes human form when the situation is dire and He comes to give guidance for how to progress. During the Mahabharata era, society entered into a period of great trial and transition. Mahasambhuti Lord Krsna took birth to guide the masses. By knowing who opposed Him and who supported Him, the general public learned a lot. For instance, if no one had written about Duryodhana, Dronacarya, or Bhiisma, then society would not have gotten the lesson about their sinful dealings. People would not have learned that they should not behave in this way.

On this matter, Baba carefully evaluated the character of those leaders from the Mahabharata era, and in turn society was greatly benefited. So recording the history and educating people about the past holds great importance. This time also, with the advent of Mahasambhuti Lord Shrii Shrii Anandamurti ji, it is of tremendous value to delineate who supported Him and who opposed or deserted Him. By getting the how’s and why’s, i.e. the full picture, humanity will learn vital lessons. People cannot learn by theories alone - examples are needed, both good and bad. So everything must be included in the historical record.

If history is not written, a dangerous cycle emerges - the ensuing generations make the same mistakes as their forefathers. They do not get the opportunity to learn. That is why history is preserved in various forms - museums, books, photographs, artifacts etc. Both the glorious and infamous tales are collected and preserved. After all, human life is comprised of both good and bad actions and by knowing how people conducted themselves in the past, society advances. In our Ananda Marga Pracaraka Samgha, if we swipe away large swaths of history and just keep record of a few rosy incidents, then the present and future generations will be at a terrible disadvantage. People will not get scope to learn from those past experiences.
http://anandamargauniversal.blogspot.com/

Dark & bright: both sides of history are important

When we talk about how Baba was in jail and how those demonic forces wanted to burn and destroy Ananda Marga Pracaraka Samgha, then the question arises: What did those Ananda Margiis do? How did they respond? What pitfalls did they meet and how did they overcome the obstacles? The Emergency period is an important aspect of our Ananda Marga Pracaraka Samgha history. It is a step-by-step tool for how to handle adversity and deal with challenging circumstances. We know negative forces attacked and harmed AMPS. Then we also have to tell what happened within our Marga. Who stayed - who left - how did common margiis and Wts survive. Similar trials are bound to crop up in the future.

With the spread of Ananda Marga teachings and the advancement of Prout, margiis will face opposition from the status quo - and many will leave. When Prout becomes a greater force in society then those Prout leaders and social revolutionaries will have to overcome tremendous adversities. In that case, it will be useful for them to know how in the past Ananda Margiis dealt with similar conditions in their day. That history will be very useful for them. Those who persevere and keep the saffron flag upright should have access to the full history. This will give them insight and inspiration, and it will also serve as a roadmap for how to proceed. History is an important tool and it should be duly noted. That is also why Baba has given a special discourse on the need to keep a full historical record of the various events etc. Because that serves as an excellent teaching tool and reference for future generations.
http://anandamargauniversal.blogspot.com/


Margiis should know who deserted & who fought

With regards to the Mahabharata era of more than 3,500 years ago, Sadguru Baba has recounted in detail the actions of Duryodhana, Dronacarya, and Bhiishma etc. He did not refrain from telling their story because they had died thousands of years ago. Rather for the welfare of society, Baba outlined the details of key incidents in their lives as regards the battle for dharma etc. As Ananda Margiis, we have benefited tremendously from these stories and teachings. Anyone who reads Baba’s book - Discourses on the Mahabharata - will get numerous important life lessons and learn how to stay true to dharma in times of adversity. Same is the case by reviewing the actions and moments of those margiis and Wts who lived through the Emergency period. By this way so much is learned: How some remained true to Baba and how others betrayed Him. So there is no question of not recounting that history because some of those people have since died.

Some say that since Baba pardoned those deserters then one must no longer talk about that period. Yet by portraying how people erred and how Baba graciously pardoned them, then one gets the teaching how and when to pardon others. So the historical record is rich with teaching for all - no matter who you are. Let us also bear in mind that Baba pardoned Kalicharan the murderer who became Kalikananda the avadhuta. Thus Baba pardoned him and recounted the history for all to know. So just because someone was pardoned does not mean that their history could not or should not be told.

Valmiki was a robber who became a great poet and saint. Yet Baba does not hide or cover up Valmiki’s past. Rather by learning about who Valmiki was and what he became, the common people gain a lot of inspiration.
http://anandamargauniversal.blogspot.com/

Conclusion

In AMPS, so many tragedies happened:
A) Various dogmas have been introduced;
B) Bhukti Pradhana rights have been curtailed;
C) Innocent wt's have been expelled;
D) Baba's holy teachings have been altered;
E) AMPS has been divided, etc.

The names and actions of those who committed such black deeds should be recorded in AMPS history. People should get scope to learn from this history, so that a similar tragedy may be avoided in the future. This is what Ananda Marga philosophy teaches us. If someone committed egregious errors, regardless of whether the person has already died or is still living, their actions should be analysed and reviewed. That will be beneficial and suited towards the welfare of all.
http://anandamargauniversal.blogspot.com/

Namaskar,
in Him,
Karmayogii


~ In-depth study ~

Ananda Marga philosophy states, “The annals of human history should show which communities brought about which amount of progress and prosperity in which area of social life and in which part of the world – only such significant events are worthy of being recorded. History should also maintain special records of the trials and
tribulations which confronted human beings, how those trials and tribulations were overcome, how human beings tackled the numerous obstacles to effect greater social development, and so on. Only such history would I call the complete history or complete cultural history of the human race.” (1)

Ananda Marga philosophy states, “I suggest that in the writing of history there should be a radical change. The history written so far is a history of kings and monarchs. It should be thoroughly overhauled and completely rewritten – rewritten in the interest of humanity and the universal well-being of the human race. If the chronicles of history merely describe who succeeded to the throne and when, who plundered the neighbouring countries or kingdom, and who became a minister, they will be of no importance whatsoever, nor, indeed, of any interest to the common masses. If human beings are to profit from the study of the annals of history, they must reflect the weal and the woe, the hopes and aspirations of the masses.” (2)

Ananda Marga philosophy states, “While writing history we will have to consider the various spheres of human life and ensure that proper directions are given for the development of each sphere. For instance, history should focus upon the prevalent educational system, cultural standards, thoughts and ideas, dress, the social condition of women, the role of women in the social and economic spheres, and the socio-economic conditions of the weak and backward communities of the society of a particular age, etc. If any of these aspects are omitted while writing history, it will be incomplete….you should write a new history of the human race by your collective endeavour. The history that you will write in future must unequivocally reflect such important factors as how human society has evolved through trials and tribulations; what difficulties were confronted and how human beings overcame them and moved towards their goal with firm steps; and how even today they are advancing by solving numerous problems.” (3)

References
1. A Few Problems Solved - 4, Let History Be Rewritten
2. A Few Problems Solved - 4, Let History Be Rewritten
3. A Few Problems Solved - 4, What Should History Be Like?

*        *        *

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

*        *        *

== Section 2: Comments ==

Re: India: “श्रद्धेय shraddhey” dogma & PP

कम से कम श्रध्ये पे चर्चा करते करते आपने कम से कम Ac. Vishavdeva Nand जी को पुरोधा प्रमुख तो माना ।

दूसरी बात श्रध्ये या आदरणीय किसी व्यक्ति विशेष को नहीं अर्थात वो respect , Mr. XYZ के लिए नहीं होता है वो RESPECT उस पोस्ट को है । पुरोधा एक काफी महत्वपूर्ण पद है जिसकी तुलना या ANALYSIS आसान नहीं है । जब पुरोधा का इतना IMPORTANCE है तो अवश्य ही पुरोधा प्रमुख का पद / POST श्रध्ये है।

आज आपने जो POINT यहाँ उठाया है उसका एक मात्र कारण है उस पद के साथ JUSTICE नहीं होना। पुरोधा का IMPORTANCE पूज्य बाबा ने दिया है। लेकिन यहाँ आज के वर्तमान में सत्ता भोगियों ने इस महान आदर्शगत पोस्ट को सिर्फ एक वोट बैंक बना डाला है , पुरोधा या पुरोधा प्रमुख आज एक आदर्शगत पद न होकर राजनितिक पद हो गया है।

आज के वर्तमान के पुरोधा को पुरोधा मानना ही पाप है , कुछ पुरोधा तो ऐसे हैं जिन्हें आचार्य / अवधूत या एक आनन्द मार्गी मानना भी पाप है ।

हेमन्त
राँची


---


Re: India: “श्रद्धेय shraddhey” dogma & PP

Namaskar,

Some believe that postholders should be revered. This is the dogmatic idea held by various organisations like RSS idea. They respect and salute the dress or the post not the person. But in Ananda Marga, the main thing is ideological conduct. Without proper conduct, one is not worthy of respect.

Ananda Vanii states, “Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (Ananda Vanii #13)

Wt conduct rules: “Workers should have the dignity of labour and not the dignity of post. They have nothing to do with promotion, demotion or reversion.” (Point #33 of 27 Workers Rules)

In Him,
Liiladhar

- Here is a link to the initial letter on this topic - India: “श्रद्धेय shraddhey” dogma & PP

== Section: Important Teaching ==

Kiirtana & gandharvaloka

Baba says, "The following describes how and to what degree human beings are aware about their own unit consciousness (Shiva'tma). As well as how they come in contact with their shiva'tma."

"For example, it is just like when one looks in the mirror then one does not see their real self, but rather a reflection of that. Or it is similar to when one awakens from a deep sleep then they can recall only part of their dream, and some aspects of their dream they cannot remember. Or perhaps, more precisely, they can only remember a reflection of their dream-- and not the dream itself."

"In contrast, there are other occasions where one looks at their own reflection in the water and they can clearly see their reflected image. But still that is not one's entire being. It remains but a reflection. Just like if one sees a reflection of a mango in the water then that is just a reflection and not the real mango."

"In reality only we come in contact with our unit consciousness when we sing kiirtan and some bliss comes. Then we come in contact with our shiva'tma."

"So in the spiritual field one comes in contact with their own unit consciousness after singing spiritually vibrated music like kiirtan or bhajans. For this reason, such type of devotional chanting or singing is highly essential in the life of a sadhaka. And when one comes in momentary contact with their own unit consciousness while singing kiirtan this is known as Ghandharva loka. One can only feel the bliss of kiirtan when their mind reaches into Ghandharva loka." (1)

Reference
1. Shabda Cayanika -26

== Section 3: Links ==

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This email contains three sections:

1. Posting: If sinner dies then...

2. Comments: Re: India: “श्रद्धेय shraddhey” dogma & PP

3. Links

Bewildered Avadhuta

Baba

Bewildered Avadhuta

Namaskar,

Nityasundaránanda has posted on his facebook handle the Hindu dogma of vermillion (sindoor) used by some Hindu married women. In his post, Nityasundaránanda ji supports the dogmatic application of a line of vermillion on a married woman’s head in the partition of her hair (see the screen print Nityasundaránanda ji’s fb post below). He has also written supporting the dogmatic meaning behind its use.


Shameful Chapter of Human Society

Some persons who do not know Ananda Marga philosophy may think that the practice of using vermillion on a woman’s head is an innocent tradition and there is not a big deal in following that. However, according to Ananda Marga, it is reminiscent of rudimentary and uncivilized customs of the past.

Bábá says - “Sometimes, during the battle, the men would strike the heads of the women with an axe, causing blood to flow. Up until the present, at the time of marriage, women use a vermilion cosmetic mark on their foreheads – a symbol of blood. However, Shiva, by introducing the Shaeva system of marriage, brought an end to this shameful chapter of human history.” (1)


Dogma to Humiliate Women

Please see the below image of one woman. In the center of her head at the part of her hair there is a vermillion line. In Northern India, there is a dogma that females use this mark on their forehead as a sign to others that they are already married. This is a sign of exploitation. Married mails do not wear any flag to show others they are married. This is a notorious Hindu dogma, which is created in order to humiliate women. Ananda Marga condemns this dogma. But one confused avadhuta is praising this nasty thing on his facebook page. This whole thing is preposterous. According to Ananda Marga, it is pure dogma--please see the colored line on the head.

Please see the above image of one woman. In the center of her head at the part of her hair there is a vermillion line. This is a notorious Hindu dogma, which is created in order to humiliate women. Ananda Marga condemns this dogma. But one confused avadhuta is praising this nasty thing on his facebook page. This whole thing is preposterous. It is pure dogma--please see the colored line on the head.

Ananda Marga Philosophy says--

“In those days women also fought in battle, and were often hit on the head and severely injured. A small vermilion mark then came to represent the blood streaming from their cracked heads. But today a woman must wear that vermilion mark if she is to be recognized as married. This is quite different from the original idea. Actually these are all just different dogmas.” (2)


How This Loathsome Vermilion Dogma Started

Further, Bábá demystifies the age-old subjugating tradition of application of vermillion by women. Bábá says –

“In those days women also fought in battle, and were often hit on the head and severely injured. A small vermilion mark then came to represent the blood streaming from their cracked heads. But today a woman must wear that vermilion mark if she is to be recognized as married. This is quite different from the original idea. Actually these are all just different dogmas." (3)

It is thus very clear that the custom of applying vermillion is by no means something graceful, or something to be proud of. More than that, this custom is certainly not a part of Ánanda Márga ideology. Yet, being an Ánanda Márga monk, Nityasundaránanda ji is propagating this shameful dogma. There is no “scientific reason” that can justify the application of vermillion by women as propagated by Nityasundaránanda ji.

According to Nityasundaránanda ji, the tradition of vermillion being used on a woman’s head denotes fulfillment of all her requirements by her husband. This is nothing but the highly crude meaning of marriage which developed in Hinduism.

According to Ánanda Márga ideology -

“The Sanskrit word for marriage, viváha (derived vi – vah + ghaiṋ), literally means ‘to follow a particular system’. This system of marriage is known as Shaeva viváha. According to this system, the bride and the bridegroom will equally share full responsibility for their marriage, without any consideration of caste or community." (4)

The meaning and objective of marriage according to Ánanda Márga ideology is sublime and deep, and contrasts sharply with the dogmatic idea in Nityasundaránanda ji’s posting.

In Northern India, there is a dogma that females use this mark on their forehead as a sign to others that they are already married. This is a sign of exploitation. Married mails do not wear any flag to show others they are married. This is a notorious Hindu dogma, which is created in order to humiliate women. Ananda Marga condemns this dogma.

Namaskar,
Bhakti


~ In-depth study ~

Ananda Marga Opposes this Humiliating Hindu Vermilion Dogma

Bábá has pointed the ills of human society that leads to exploitation of women and has taught us to first develop a clear understanding and then taking firm steps against all such dogmatic beliefs that lead to subjugation of women.

Bábá says - "So even today women bear the mark of servitude by wearing iron bangles on their wrists, thus giving the impression that they have been vanquished; they still use the vermilion which originally symbolized bloodshed; they still tie the gántchaŕá after marriage, which symbolizes their being forcibly carried away; and the bridegroom still often says to his mother on the eve of his departure for the marriage, “I’m going to bring you a slave.” How absurd! No one is anyone’s slave. The system of slavery was abolished long ago. You should oppose these dogmatic beliefs. They are very objectionable. You should understand the history behind them, and then do the right thing." (5)

Such shameful relics of the past still lurk around and are rebranded with new dogmas.

Bábá says - "Those people who lived on the same hill under a common patriarch lived just like brothers and sisters. However, they considered the members of other hill communities to be their deadly enemies. And since all on one hill were brothers and sisters, they could not marry among themselves. So what would they do in order to marry? One clan would defeat a neighbouring clan in battle, and they would forcibly drag the vanquished women, with hands bound, back to their own hill for a life of domestic servitude. The males of the defeated clan were utilized as slaves." (6)


Nityasundarananda is Bewildered

Nityasandarananda ji writes in his above comment (see screen print) supporting the current Hindu tradition of placing a vermillion line on the married woman’s forehead. But his writing thus, indicates he has no idea Bábá has clearly explained the history of this use of vermillion and how that history has resulted in the current dogmatic Hindu tradition.

Bábá says -  "Even to this day, there is a custom whereby the mother asks her son on the eve of his marriage, “Where are you going?” He replies, “I’m going to bring you a slave.” It comes from those days when the victorious clan would drag the defeated women back to its own hill. Not only that – to bind someone you need a rope or a chain ([now] called a gántchaŕá). The women would be brought back in those days with chains on their wrists, otherwise they might run away. The iron bangle that a married woman wears today is a symbol of that early servitude. In those days women also fought in battle, and were often hit on the head and severely injured. A small vermilion mark then came to represent the blood streaming from their cracked heads. But today a woman must wear that vermilion mark if she is to be recognized as married. This is quite different from the original idea. Actually these are all just different dogmas." (7)

Bábá wants Ananda Margiis to put a stop to all such oppressive traditions.

He says - “Renaissance people will have to start a movement immediately to fight against all these disparities; otherwise if fifty percent of the population, that is the ladies, remain downtrodden, how can there be all-round progress of human society? So these are all the social duties, the social responsibilities of the Renaissance movement. Renaissance people will have to wage war on these disparities, these inequalities – they will have to be rooted out of the society.” (8)

Unfortunately, Nityasandarananda ji is doing just the opposite of Bábá’s mandate.


Dirty History: Men Brutally Strike the Heads of Women

This use of vermillion in the part of a married woman’s hair is indeed part of a larger and violent history in which humans were subdivided into groups which attacked each other, with the victors often seriously wounding women on the head with axes in order to capture them.

Bábá says--  "As I told you a little earlier, each clan used to live on a separate hill, and the leader of that clan was respected as rśi of the clan. The affiliations of the gotra people were indicated by the name of that particular rśi. After the patriarchal system was established, the members of one gotra would forcibly kidnap women from other gotras to their own gotra, their own hill. Thus immediately after the marriage, the woman’s gotra would change, because she was then a member of a different gotra, a separate hill."

 "All this invariably led the different clans into bloody conflicts. Those who were defeated in battle were captured as slaves and the women were taken to the harems of the victors. The victorious clan would then occupy the hill, the gotra of the vanquished clan. Thus within one gotra, there were many sub-gotras, called pravaras."

 "The women were forcibly carried away, their hands bound in iron chains. Even to this day, women in Bengal and some other areas wear iron bangles on their wrists after marriage – the symbols of their ancient servitude. One should clearly understand this. The males who would attack the neighbouring hills would tie up the women and carry them to their own hill. Even today, during the marriage ceremony in certain parts of India, the bride’s clothes are tied to the clothes of the bridegroom. This enslavement of the defeated gotra was a great humiliation, especially for the women. Sometimes, during the battle, the men would strike the heads of the women with an axe, causing blood to flow. Up until the present, at the time of marriage, women use a vermilion cosmetic mark on their foreheads – a symbol of blood. However, Shiva, by introducing the Shaeva system of marriage, brought an end to this shameful chapter of human history." (9)

Readers are encouraged to help educate Nityasundaránanda ji as to the serious error he has made.

References
(1) Namah Shiváya Shántáya
(2) Ananda Vacanamrtam - 7, Bhaerava and Bhaeravii
(3) Ananda Vacanamrtam - 7, Bhaerava and Bhaeravii
(4) Namah Shiváya Shántáya
(5) Ananda Vacanamrtam - 7, Bhaerava and Bhaeravii
(6) Ananda Vacanamrtam - 7, Bhaerava and Bhaeravii
(7) Ananda Vacanamrtam - 7, Bhaerava and Bhaeravii
(8) AFPS-7, Renaissance in All the Strata of Life
(9) Namah Shiváya Shántáya, Discourse 2

== Section 2: Links ==

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