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Thursday, July 29, 2021

Cause of cowardliness + 3 more

Baba

Cause of cowardliness 

Namaskar,

In the life of an Ananda Margii, Sixteen Points is very important. One of the points of Sixteen Points is Ista. Yet in the 16 Pts chart, it is only briefly written that strictness and faith in Ista is very essential. Ananda Marga sadhana has been given by Taraka Brahma Parama Purusa. He is also called Baba; He is the Guru as well as Ista (i.e. God.)

In addition, there are some sadhakas who perform Ananda Marga sadhana, do Guru Puja, and sing kiirtan etc, but when a problem arises in life they pray to some fake gurus or dogmatic religious prophets for help and support. So if anyone worships multiple deities or keeps various photos of different gods and goddesses on their puja table, then that is certainly indicative of a very weak link with Parama Purusa (Ista). We can certainly conclude that that sadhaka does not adhere to non-compromising strictness and faith in Ista. In which case, one is sure to have poor sadhana. Here following is another key indicator of who adheres to strictness and faith in Ista.
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Faith in Ista brings courage

As with all these matters, one's strictness and faith in Parama Purusa (Ista) exists along a continuum. It is not all or nothing. As an example, if one has 90% faith in Ista, they will have 90% courage; and, if one has less faith in Ista - such as 30% - then they will have only 30% courage and 70% cowardliness. That is the way it manifests: It varies in degree according to the level of one's faith in Parama Purusa Baba (Ista). And without faith in Ista, spiritual progress will just be one distant dream.

Examples why people lack courage in day to day life

(a) One sadhaka may be invited to a social party with their old friends or new associates etc. That sadhaka knows that there will be meat and alcohol etc at the party, but they attend anyway because they do not have the courage to say, "Thank you, but I cannot attend." So they attend the party and compromise in all kinds of ways. In that case, we can say that sadhaka is severely lacking in strictness and faith in Ista. Firstly, because they do not have the requisite courage to politely decline the invitation, and secondly because once on-site they failed to maintain a proper level of conduct.

(b) One sadhaka might return to their town or village and perform the dogmatic, outdated, religious funeral ceremony for their deceased great-grandfather just to please those exploiters. That margii does not have the strength of mind and requisite faith in Parama Purusa Baba (Ista) to stand on the Ananda Marga principles and state that, "We already performed the Ananda Marga shraddha ceremony for my respected great-grandfather." That person shudders to think how those villagers and locals might respond. So he acquiesces to social pressure and performs their ritualistic death ceremony according to those religious dogmatic customs etc. Such a cowardly act is indicative of one who lacks faith in Ista.

A related example might be the one who is called upon to attend a local shraddha ceremony (death ceremony) in his village, and he is afraid to tell the organisers that he will not eat. Rather due to shyness and public pressure, that sadhaka violates Ananda Marga conduct rules and takes food at the shraddha ceremony. Such type of action reflects a distinct lack of courage - which stems from a lack of faith in Parama Purusa (Ista). And without strict faith in Ista, one’s spiritual progress will be severely hindered - i.e. nil or zero. Verily, there are some who treat Baba as Guru and only think of God in an impersonal manner. Such persons are zero on the point of Ista. Because Ista is always personal.
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If no faith in Parama Purusa (Ista) cannot oppose wrongdoers

(c) Then there are some who see unideological activities going on in Ananda Marga Pracaraka Samgha but they are scared to speak up and oppose those injustices for fear of losing their post and place. They may see that one group has torn down margii rights, or distorted Baba's original discourses, or imposed some kind of dogma like Fake Ananda Vanii, but they themselves remain quiet. All because they are frightful of the potential backlash. So instead of taking a dharmic stand per Baba's wish and holding firm to the ideological fundamentals, those sadhakas compromise all the way down to the ground. Like a mouse they accept those wrongdoings because the thought of speaking up and taking action is absolutely terrifying for them. Anyone suffering in this way lacks faith and trust in Parama Purusa Baba.

(d) Then there are those margiis who utterly disappeared during Emergency. In order to hide their identities and show they are not Ananda Margiis they began smoking cigarettes, chewing tobacco, and eating onions and garlic. They literally ran from the battlefield when confronted by controversy and clash. And they did not return when Emergency was lifted either. By their extreme lack of courage, anyone can understand that such persons held an extremely low degree of faith in Parama Purusa Baba (Ista).

(e) And verily there are so many other occasions where one might lack the courage to do the right thing. Such as when one cannot stand up for dharmic principles or fight against injustice. All this speaks to a distinct lack of strictness and faith in Parama Purusa Baba. Unfortunately, without faith in Ista, spiritual progress is not a possibility.
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Why faith in Parama Purusa Ista makes one courageous

Some may wonder why cowardliness is so closely related with having a weak link and a low degree of faith in Parama Purusa (Ista). The reason is that when one thinks of Ista then immediately they gain strength. It is just like if your uncle is a billionaire and he gives you his full support in your land dispute case, then you will gain great confidence and strength knowing that your uncle's money is behind you and that he will do whatever is needed to gain victory. Same is the case when the state governor is your best friend, then you feel quite brave and strong when you are residing in that state.

Likewise, when you know that Parama Purusa is the most powerful Entity, and when you think that He is your Parama Purusa Baba and He is always with you, then one can never succumb to cowardliness. Rather you will feel very courageous and strong. Fear only comes when one feels powerless. And it is impossible to feel powerless when you feel Ista's presence along with you. On a related plane, we see this with animals as well. Horses and dogs - even elephants - gain strength and courage when they know their master is with them. And certainly as sadhakas, when one feels that Parama Purusa (Ista) is with them then a tremendous, positive vibration - i.e. great force - is generated from within, by His grace.

The chief difference between the mundane examples noted above and one's link with the Sadguru Baba (Ista) is that the Parama Purusa (Ista) is with you all the time - everywhere. His power is almighty, thus all 24 hrs He can destroy every problem, even before that problem arises. He is omnipresent, omniscient, and omnipotent. In all times and in all situations, He is there guiding you to victory. In contrast, an uncle or a governor may not even realize you are suffering from a particular problem, and even if they do know about your situation, their power and abilities can wane at any moment. In that case, they cannot be depended upon. Whereas Parama Purusa is eternal and always watching for your welfare. And without faith in Parama Purusa Baba, proper sadhana and spiritual progress are but a dream.
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Inverse relationship: Relying on Ista vs mundane

There is a very clear way to understand how far one is depending upon Parama Purusa. Here are some key points to keep in mind. You can try this for yourself:

(a) To the degree you are depending upon money or some other worldly quality for support in life is the degree to which you are not depending upon Parama Purusa (Ista). So it is an inverse relationship. The more you depend on worldly commodities, the less you depend upon Parama Purusa Baba and vice-versa.

(b) However, keep in mind that depending upon Parama Purusa (Ista) does not mean one must give away all their money. Rather the mindset should be that, "Only Parama Purusa is my eternal abode and Saviour; material wealth is completely impermanent; if my ship is sinking in the middle of the ocean, my money will not be able to save me; because the reach of that wealth is limited; whereas, Parama Purusa's reach is infinite; there is no place where He is not; so all along I am depending only on Him; my mundane wealth is only for attending to worldly duties and responsibilities." Thus, it does not matter how much wealth one has; the degree of surrender is wholly based on how much you truly rely and depend upon Him.

(c) Your reliance on Him holds great value. All mundane things are limited in scope and reach. They cannot save and protect you in all circumstances. Whereas Parama Purusa is omnipresent and all-powerful. In all situations, He is there to save you. And not just in this life, but after your death and in all future lives - always He is there. In contrast, mundane wealth has a limited reach in this life and absolutely zero value after your death. That is why every bhakta should think, "All these mundane treasures are of limited use, but You, Parama Purusa Baba, Your reach is infinite and Your eyes are everywhere. Always You are present to help and protect me; You are my eternal Bandhu. That is why I am surrendering my everything - my mind and heart - unto You."

(d) Your dependence upon Him is entirely an internal affair. It does not matter how much you proclaim this to others, it is based exclusively on one's own mental feeling. The all-knowing Parama Purusa sees into your every thought. So there is no question of befooling Him with any type of tall talk. That will only compromise and even ruin one's relationship with Him.
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Conclusion

Parama Purusa knows what you think. If you depend upon something else - money, post, prestige etc - then Parama Purusa Baba surely knows. In that case, where is there scope to build a relationship with Him when He already knows you are depending upon someone or something else. Parama Purusa is eternal and always watching for your welfare. And without faith in Parama Purusa (Ista), proper sadhana and spiritual progress are but a dream.

Namaskar,
Sastaunga Pranam to Baba,
Ananda

* If all these aforesaid things any margii does not reconcile, they can’t realise anything in sadhana.


*        *        *

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 ==

Serve all those living beings who are suffering

Note: Only those who sincerely practice the higher lessons of sahaja yoga meditation can understand this song in the depths of their heart.

"Jiirńa vishiirńa jiiver karibo sevá, árte kśudhárte báincábe natuvá ke bá..." (Prabhat Samgiita #3714)

Purport:

O’ Parama Purusa, we will help all, using the strength of mind which You have blessed us with, and serve all those living beings who are suffering. This is our vow. After all, if we do not rescue the hungry with food, the sick with medicine, the homeless with shelter, the illiterate with education, and the impoverished with clothing, and give love and care to all distressed people, then who shall save and look after them. We cannot allow our universal family of humans, animals, and plants to wallow in want and neglect.

O’ Baba, by Your blessing, we are here to look after all those who are undergoing various physical and psychic ailments. We have taken birth for all those sick, distressed human beings and animals, birds, and plants - all flora and fauna. Creeper, shrubs, bushes, and trees are also living beings; they too have their lives. We are thinking about them as well as all animate and inanimate entities. We have to watch over them also - no one shall be left aside.

O’ Parama Purusa Baba, by Your mercy, I pull all those who were distant close to my heart, and embrace them all as my close. Everyone is kith and kin - not a single person is alien; all are my family members. We wholeheartedly accept that the property of Parama Purusa has been given for the prosperity and well-being of all. The wealth of the universe has not been exclusively reserved for a few greedy rich individuals. We shall selflessly assist all those living beings who are in distress...



== Section: Important Teaching ==

Overpowered or cured by external stimuli

Ananda Marga ideology states, "The stamina to stand vibrations differs in different people. Hence various degrees of happiness or sorrow are experienced by different people, and these differences depend on their respective mental constitutions. The subtle causes of these different mental constitutions are their acquired samskáras or reactive momenta, and the crude causes are their nerve cells, nerve tissues, glandular secretions, etc. The sudden vibrational impact on the body and mind makes the mind react violently, resulting in the cessation of the cardiac functions. This also explains the death of a person struck by lightning. The sudden contact of the eyes with an extremely dazzling radiance often results in the total impairment of vision. If we look directly at the brilliant sun for a few moments, our visual power becomes temporarily stunned and we cannot see anything for some time. Similarly, when some very high pitched or loud sound strikes the eardrum, the power of hearing may be destroyed. The sensitivity of every organ may be suspended by the impact of any violent vibration; this stupefaction, if the intensity of the vibrational impact is very great, may even become permanent. Yet sometimes powerful vibrations may help stimulate and restore the power of organs which have not been functioning for years. You must have heard of a person who had been blind or deaf and dumb since his childhood, regaining the lost power of his impaired organs in his latter years either by stroke of lightning or by being suddenly informed of an extremely happy or sad news." (1)

Reference
1. Subhasita Samgraha - 3, Vibration, Form and Colour


== Section: Important Teaching ==

Wts: bragging or serving?

Ananda Marga ideology states, “While helping the poor people your vanity may increase. You may think: “I have done this, I have done that. I am not an ordinary man.” This is a psychic disease. Actually, vanity is a psychic disease, a psychic ailment. But if, while helping a man, a poor man, or a diseased person, you ascribe Godhood to him, that is, if you think, “I am not helping a man, I am helping God in human structure,” then vanity will not be encouraged. What will be the reaction within the person? “This body, this mind, this wealth has been given to me by Parama Puruśa, and Parama Puruśa has come before me, God has come before me, as a suffering person, and I am paying back that thing to Him. That is, the actual owner of this body, the actual owner of this mind is He, and His wealth I am paying back to Him.” So there will be no vanity.” (1)

Sadly enough, this ego-centered mentality has taken root in our Ananda Marga Pracaraka Samgha amongst some of our Wt cadre - with some Dadas. Yet, Baba has given the divine teaching that our wholetimers are to selflessly serve society.

Ananda Marga ideology states, "Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas." (2)

In this way, some may even brag and loudly expose their feelings to one and all. Some tell tales of the "miraculous work" they performed, without ever hinting how Parama Purusa is the Supreme Doer, or that the work was done by His grace.

These are some of the ailments nowadays with regards to some of our Wts. By this way, one can easily understand that such persons are surrounded by Cimmerian darkness. In contrast, true Wts strictly follow Baba's teaching: do with the ideation of serving Parama Purusa.

In Him,
Puspa’

References
1. Ananda Vacanamrtam -14, “Prańipátena Pariprashnena Sevayá” – 1 / Yoga – Its Fundamental Factors
2. Ananda Vacanamrtam - 31, The Conduct of an Ácárya


== Section 4: Links ==





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Wednesday, July 28, 2021

Writing to the higher authorities + 5 more

Baba

Writing to the higher authorities

Namaskar,

A key point of Prout philosophy is that one should adhere to the code of law and order and follow the judicial channels when filing any complaint. But when those in charge of administering justice are themselves part of the problem, i.e. corrupt, then the situation is very difficult. In that extreme situation alternate means are needed. That is the case in the below historical account.
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Same as crying for help in wild with tigers all around

Since 1990, it has been the policy of some to proclaim, 'Write to higher authorities...write to higher authorities', whenever a point was raised that they wished to smother or push aside. This is the veritable history. And Baba says that we should use history as a tool to analyse the mishaps and trends so that we can make society better. This topic of 'write to higher authorities' is one such trend. Unfortunately, in this day and age, 'writing to the higher authorities' is the same as crying for help in the wilderness with tigers lurking all around. The matter will never be seen or heard from again.

Up until 1998, various margiis were sincere in writing to the higher authorities. Courageous margiis were raising issues about the organisation to Centre, but no reply ever came. Rather such innocent margii writers were victimised, tortured, and expelled. Because up till '98, all the groups were still living under one roof. They were all bound together by some black pact. And in response they would collectively toss aside any issue about organisational wrongdoing and jointly attack the margii who raised that matter. That was standard practice those days - who can forget.
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Hypocrisy of those "yes-men"

So back in the early to mid 1990's, whenever any point was raised about organisational impropriety then immediately a whole chorus of “yes men” would chant, 'write to higher authorities'. This was their chosen mantra. And so many good margiis wrote, but they were always left with a bitter experience. Those margiis sincerely wanted to solve the problems but in turn were ridiculed and victimised for raising the matter. When they began to talk with others about the issue, then the “yes men” of Centre would repeat, 'write to higher authorities, write to higher authorities'.

For example, when the point of groupism in the AMPS was first raised on the public platform, then various persons vociferously chanted the chorus, 'Do not speak about this openly, just write to higher authorities'. This was their scripted response to toss the matter aside and silence that margii. Yet the strange thing is, some 8 or 10 years later when those very same organisational “yes men” realised that groupism was indeed a terrible problem in our Marga, then all of a sudden they themselves began publicly raising the issue about groupism on their email forums. Then they no longer believed in their stated approach of, 'write to higher authorities'. That slogan magically disappeared.

And same was the case with so many issues such as: Scriptural distortions in Ananda Marga books, Fake Ananda Vaniis, margii rights, distorted BP Manual, ruination of ACB, expulsion, and so many injustices. Whenever these burning issues were first raised by brave margiis for the common welfare and to bring ideology back into the fore, then immediately a whole onslaught of supporters and “yes men” would reply, 'write to higher authorities'. This was their way of trying to suppress the point. Yet, ironically, some years later when it served their self-interest or party politicking then those very same “yes men” would suddenly bring that same matter onto their email forums. This is the well-known and undeniable history.

So when a margii first raised the point, then certain “yes men” tried to smother it; but when that same matter infringed on their own self-interest, those same “yes men” started banging their drums.


Their self-interest was stepped on

For years and years, one particular sector's ACB / post holders did not want to hear anything about groupism or any other problem in the organisation. They were the perfect pets of Centre and they would obediently ostracise anyone who raised the matter of groupism and would lecture them to just 'write to the higher authorities'. Yet years later, when those very ACB people found that the ruling group no longer catered to their needs, then all of a sudden they began complaining loudly about the problem of groupism. Not out of their ideological zeal or moral strictness, but because their selfish interest had been stepped on and their egos were pricked. Although they may not like to remember this truth, this is the well-known history.
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Tie their ankles to block of concrete & toss in river

Before writing further on this topic, it should be clarified that 'writing to the higher authorities' is a veritable way of addressing an issue - so long as the higher authorities are moral and dharmic. But when the authorities are otherwise, there is a different outcome. For instance, in the case of margiis who brought forth dharmic issues, they were beaten, abused, expelled, and victimised by those higher authorities in Centre.

So these days when the higher authorities have themselves been drowned in groupism, then what is the use of writing to such so-called authorities about groupism in Ananda Marga Pracaraka Samgha. And when those same higher authorities have been indulging in (a) distorting Baba's books, (b) curtailing BP rights, (c) issuing Fake Ananda Vaniis, (d) using expulsion as a weapon, and (e) victimising innocent margiis etc, then what is the use of writing to those higher authorities about those very issues.

It would be the same as writing to a communist thug and telling him that communism is bad because it suppresses the voice of the people. Who in their right mind can think that Castro would do anything about it. No one. Because it is Castro himself who was suppressing those very people.

Or it is just like knocking on the door of one gang leader or one mafia boss and complaining to them that there are a whole bunch of bullies, robbers, and hit-men moving around on the streets. Raising the matter to such gang leaders or mafia bosses is useless since they are the ones responsible for putting those robbers and hit-men on the streets. Furthermore, if anyone raises the matter to them, then those gang and mafia bosses will tie that person's ankles to a block of concrete and toss them in the river.
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We fear you like the god of death 

Here is another analogy to provide more clarity. The situation of writing to the higher authorities in the post 1990 era of AMPS is akin to the below passage from Baba's Shabda Cayanika discourse wherein the innocent villagers are appealing to the demon officer, i.e. Sahib.

Hero: “For a little while I slept and again my sleep was broken by some people exchanging heated words. Some of the local, common-class farmers were having words with a sahib. The farmers were speaking Angika and the sahib was also replying in broken Angika.”

Victims: “were saying: “Sir, you are a high-ranking officer. You may not even be aware of what the people at the lower levels are doing. They are forcing us to sell the indigo to them for practically nothing, and if we don't agree then they persecute us and beat us. They want to buy the indigo without paying what it's worth. They want us to work but they don't want to pay us for it. If people show any sign of speaking out about it they set fire to their house and abduct their daughters from their home. We've come to you because we have no alternative. Please save us. Rescue us from the violence and oppression of your oppressive workers. We will be forever grateful to you.””

Villain: The man replied: “I don't give advice to my workers, I give orders. Whatever they do, they do for me. Do you think you can teach me how to treat dogs and swine like yourselves? I know very well.”

Victims: “But sir, we implore you. Save us. Our families' survival depends on the indigo we sell. Don't thrust us into the jaws of starvation.”

Villain: “Work hard and you'll eat. What's the big deal? If you say anything against my workers I'll run you off with bullets.”

This is how we teach dogs a lesson

Victims: “Sir,” said the village farmers, “we fear you like we do the god of death himself. We've come to you out of fear for our lives and of being tortured. Please try to understand our situation a little.”

Villain: “I understand, I understand,” replied the man. “What's happening in Nadia and Jessore has spread to Monghyr now. You want to light the fires of rebellion here as well. I'll teach you a lesson or two.” Saying this, the sahib took aim at them and started firing recklessly and mercilessly. Several villagers fell to the ground twisting and screaming in agony.

Villain: “This is how we teach dogs a lesson,” the sahib said….

Hero: “I couldn't stand it. Let me jump up, I thought, and teach this sahib a lesson of his own. I opened my eyes but not a single villager was there. The sound of the sahib’s voice had been coming from the northwest corner of the room. I looked in that direction but there was no one there either. The room was as still as a tomb.

I was astonished and dumbfounded to hear such arrogance coming from this sahib. Are there really such people on this earth? “Listen bodiless sahib,” I said. “You really showed some temper with those villagers. Let me see you lose your temper in front of me! If I can see this temper of yours I will consider my human life successful.”

No one came out; no one answered my challenge. The room was completely silent. (1)

Just as the villagers' pleas fell on the deaf and callous ears of the demonic officer who openly attacked those defenseless villagers who came to complain, same is the case of those margiis who brought forth dharmic issues but were beaten, abused, expelled, and victimised by those higher authorities in Centre.


Mass awakening needed

Similarly, since 1990 our AMPS authorities have been the agents of groupism etc, in that case what is the value of writing to them about the problem of groupism. It is not like they are going to take the matter seriously and punish themselves or place themselves in jail. That is not going to happen. Rather they will muffle the point and attack, victimise, ban, and expel the innocent person who raised the matter.
http://anandamarganewsbulletin.blogspot.com

In that case, the solution is to communicate with others and make everyone alert. That is the only way to solve the matter. Because if anyone writes to the higher authorities then they will be victimised and labeled as an enemy. Indeed those higher authorities will take calculated and deliberate measures to isolate and torture that margii.

So when the authorities involved in tearing down the ideological pillars of Ananda Marga, then the only way to rectify things is to raise the matter on the public platform. At the same time, it is wrong to think that 'writing to higher authorities' will never, ever have any value. It is only because the moral integrity of AMPS leaders has been so degraded that 'writing to higher authorities' has no value these days. So in this present era, 'writing to higher authorities' is just a deadly affair. That is why, nowadays, it is useless to advise others to 'write to higher authorities'.

Solution: duty of margiis & true Wts

These days moral margiis and wts are completely disunited. In contrast, anti-social elements and characterless people are united and bound together by their unholy alliance - intertwined by their harmful agenda. And because these negative parties are united they are creating terror amongst genuine wts and margiis. The solution is Baba’s slogan: the unity of moralists - i.e. margiis, wts, everyone. If moralists are united then immoralists will leave the stage and run away. The day is not far when such moralists wts and margiis will bring the golden age in AMPS.

   Ananda Marga philosophy states, “Your duty will be to unite the moralists. Let there be two camps. Let there be an open fight. The moralists have been scattered for so long that they could not fight. The united strength of five moralists is much more than the united strength of a hundred immoralists because there is an unholy alliance amongst the latter. Meditation behind closed doors will not do. Gather strength by intuitional practices and unite yourselves against the immoralists.”
   “So your duty is three-fold. Your first duty is to observe morality and to do intuitional practices. Without this you cannot have mental determination. Your next duty is to unite the moralists of the world, otherwise Dharma will not endure. The exploited mass who do not observe Yama and Niyama – the cardinal moral principles – cannot fight against their own sense of frustration. It is therefore necessary to unite the moralists. This will be your real Dharma. You will become great by doing this, because ideation of the Great makes a person great. At the third stage, you will have to mercilessly fight against sin wherever it has taken root in this world. You will have to propagate this mission from door to door.” (2)

Ananda Vanii guides us, “The opportunists tried in the past, are trying at present and will try even in the future to fulfil their narrow desires by keeping the human race disunited. By severely reproaching this opportunistic craftiness through your noble deeds, you draw nigh the unknown strangers living far away and build a healthy world-based human family. Ignoring the brute forces, the sky-kissing arrogance, hypocrisy, immorality and glib outbursts of the conceited people, go ahead towards your cherished goal. The blessing of Parama Puruśa shall be with you alone.” (3)

At His lotus feet,
Viniit

References
1. Shabda Cayanika - 2, Disc: 9
2. Prout in a Nutshell - 21, Your Mission
3. Ananda Vanii #40

*        *        *

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 are my shelter

"Toma'ke ca'i a'mi jiivane, a'loke a'ndha're sabkha'ne..." (Prabhat Samgiita #3238)

Purport:

Parama Purusa, in my life I want only You, both in happiness and sorrow. In the refulgence as well as in the darkness, on good days and bad ones, all the time, in all the places - everywhere. You are my everything and have blessed me with the feeling that, "You are mine and mine alone." I want to keep You with me always. Please be gracious and remain in my heart eternally. You are with me now and will stay forever. 

My Supreme Entity, You and I - the two of us - will be in one corner of my deserted heart for time immemorial. We will be there together, permanently. That is my longing and desire. You are my shelter and the base of my life. Baba, I long for You in the depths of my being. Except You, I do not want anything. 

Those who went away in the past and come in the future, I also speak on their behalf. I represent the feeling of their mind. Nobody is lowly or insignificant; everyone is Yours. All are part of one divine family. No one is downtrodden; all are Your family.

Parama Purusa, whatever right or wrong I do, I always keep You in my mind, in my heart, by Your grace. I surrender unconditionally unto You. In my shravana and manana, I go on singing Your song - Your glory. It is Your blessing. Baba, Your qualities are endless and You have infinite forms. All the flora and fauna - all that is mobile and immobile - everything is part and parcel of Your cosmic expression. You are manifesting Yourself in countless ways, yet You remain mine and mine alone.

Baba, You are the Polestar of my life; You are my everything. Please keep me under Your shelter...

Notes for Prabhat Samgiita #3238:

[1] Manana & shravana: Here Ananda marga philosophy explains both the special meaning and intrinsic value of the spiritual practices of manan and shravan.

Ananda Marga philosophy says, "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." (1)

Reference
1. Tattva Kaomudi - 3, Integral and Non-Integral Outlook


== Section: Important Teaching ==

Way to lead long life

Ananda Marga ideology says, "Spiritual practice makes the mind calm and quiet, and maintains the nerves in a state of equipoise; and thus spiritual practice increases longevity. Those Vaishnavites who are vegetarians, who regularly sing spiritual songs, do meditation, perform virtuous deeds and think pure thoughts, live longer than ninety years." (1)

Note: By following the spiritual cult of Ananda Marga and abiding by general health rules every sadhaka is ensured a long and healthy life. That is Baba's guarantee.

References
1. Ananda Vacanamrtam - 33, You Must Live Glorious Lives



== Section: Important Teaching ==

When meditation is detrimental

Here below Baba warns how Ananda Marga sadhana could be harmful. Suppose you are closing your eyes and sitting for sadhana, but instead of doing mantra japa you are planning how you will beat xyz or file a court case to harass your neighbor. All kinds of negative thoughts are coming in the mind and by this way the time is wasted. In that case, the mind is in a more degenerated state than it was before sadhana. So merely closing the eyes and sitting for sadhana is not enough. With bhakti and reverence one has to repeat their mantra. Then surely it will be fruitful, by His grace.

Ananda Marga ideology states, “अब तो---"गोतिया से मुक़दमा लड़ना है | अब तो उसके {उसकी} खेत में भैंस छोड़नी है |" यही सब भावना | क्यों ये सब भावनाएँ आती हैं जी ? न, जप जिसके लिए हो रहा है, उससे मुहब्बत नहीं है | तो, बड़ी चीज़ है, यहाँ मुहब्बत | मुहब्बत है तो जप ठीक से होगा; मुहब्बत नहीं है तो जप व्यर्थ | और जप तो व्यर्थ है, उसके साथ-साथ समय भी बरबाद हो गया | और परमपुरुष के प्रति ध्यान नहीं है; तो, जप का दुरुपयोग भी हो जाएगा | अर्थात्‌ पूजा के नाम पर बैठा है, और उतना एक-डेढ़ घण्टा केवल अनुचित {चिन्ता में} चिन्तन में व्यस्त रह गया | अर्थात्‌ और भी ख़राब काम हुआ | जैसा था, उससे भी नीचे गिर जाएगा | अर्थात्‌ "गैल भैंस पाइन में खूँटा समेत |" (1)

Reference
1. DMC 1 January 1979 Patna

== Section: Important Teaching ==

Be careful when presenting your case to ignorant masses

Once there was a fierce contest between two headmasters from neighbouring villages in Burdwan district. It was also a contest between the villages themselves, for each claimed that its headmaster was the most learned. The contest took place in a field between the two villages.

One of the headmasters was a just and learned man, the other was a cunning fellow and a master of deceit. It was the latter who first addressed the gathering. “Ladies and gentlemen, being the underdog in this contest I humbly request you to permit me to ask my opponent the first question.”

“Certainly,” said the crowd. “A man of your humility should undoubtedly ask the first question.”

“Could you tell me the meaning of ámi jáni ná (*)?” the cunning headmaster asked his opponent.

“I don’t know,” replied the learned headmaster.

The cunning headmaster cast a triumphant glance around the audience. “Ladies and gentlemen,” he declared, “I asked him a simple question to which he replied, ‘I don’t know’. Just see how ignorant he is.”

“True! True!” shouted his followers, throwing their umbrellas in the air and dancing stick-dances in joyful abandon. The junior village police officer was so elated that he offered to buy everyone sweets.

The cunning headmaster then said, “Let me give him another chance.”

“Certainly! Certainly!” shouted the crowd.

“Sir, what is required to make viváha?” (**) asked the cunning headmaster.

“It’s quite simple really,” replied the learned headmaster, “ghaiṋ is required. That is, prefix vi plus vaha plus ghaiṋ is equal to viváha.”

The cunning headmaster glowed with delight. He peered at the crowd and said, “Distinguished ladies and gentlemen, you are experts in the ways of the world – I am a mere child compared to you. Have you ever heard of anything called ghaiṋ being required in a marriage ceremony?”

“No, no, of course not,” shouted his delighted followers. “We’ve never heard of such a strange thing.”

“Let me tell you what is required in a marriage ceremony. Lets see… a priest, a holy stone, sacred fire, new clothes, towels, baskets, and so on, but nothing like a ghaiṋ. My fourteen [[times]] two – that’s, er, that’s fifty-two – generations [[of ancestors]] have never heard of this peculiar ghaiṋ thing.”

The crowd burst into applause. “Well said! Well said!” they shouted. “You are the most learned headmaster. Congratulations. You’ve won the contest.” (1)


Asterisk Notes

* ámi jáni ná: This is a Bengali phrase and the literal meaning is “I don’t know.”

** Sir, what is required to make viváha?: This is one way of asking for the etymological or grammatical breakdown of the term viva’ha. So that is how the learned person responds to the query. In day to day life for the common people, vivaha means marriage.

Reference
1. Sarkar's Short Stories Part 1, The Headmasters' Contest


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