Problem In Antaryamii Book

Thu, 27 Jun 2013 15:29:39 -0400

Baba

== PROBLEM IN ANTARYAMII BOOK ==

Namaskar,
Any book about Baba and Ananda Marga must reflect Baba's Personality and His divine teachings accurately - otherwise that publication is going against its very aim. Every disciple of Lord Shrii Shrii Anandamurtiji understands the importance of this.  

Not only that, every lay person will agree that a book about a particular person or movement must properly depict the topic, otherwise that publication is undermining its own purpose.

In this regard, no point is unimportant; from A to Z, a book should be factually correct and lead the reader towards proper understanding. Failing that, the writer misrepresents the very subject they are trying to capture. (From posting: "Be Aware About Falsehood in Story Book", 25/6/13)

The overall theme expressed above is vital for keeping a healthy Ananda Marga society. If our very own publications do not pointedly represent Guru's teachings, then step by step we will literally dilute the overall ideological integrity of our Ananda Marga.

That is why we must be cent-per-cent vigilant on this matter - on each and every aspect of Guru's teachings. Whatever topic is being written about should accurately reflect His teachings. Every article, essay, chapter, and book must be done in a responsible and precise manner. Unfortunately, to date, this has not always been the case. Numerous publications have not been up to the requisite standard.

Here following is a critical philosophical-cum-historical error that was published in one acarya's book.

FALSE CLAIM:

YUDHISTHIRA WAS THE FIRST TO TEACH SADHANA ON A PARTICULAR CAKRA

In one book, the writer claims that Yudhisthira, the eldest Pandava brother, was the first person to do sadhana on a particular cakra. But that is not correct.

In His teachings, Baba guides us that Yudhisthira was the first person do do pranayama on a particular point. That is what is known as Yudhisthira vidya. Sadhana or meditation had been done on `a specific point or cakra long before Yudhisthira's coming on this earth. So the writer got this matter wrong, unfortunately.

What Yudhisthira did pioneer, however, was the practice of doing pranayama on a particular point. That is what Baba states in the following teachings.

"When doing práńáyáma one will have to concentrate one’s mind on a certain point. This is a Tantric method; when the mind is concentrated on a point it gets confined to a particular space. This method, confining the mind to a certain space, is called Yudhiśt́hira Vidyá in yoga shástra. That is, this was invented by the first Páńd́ava brother, Yudhiśt́hira." (Ananda Vacanamrtam - 11, The Psychology behind the Origin of Tantric Gods and Goddesses)

"There are two main types of práńáyáma: hat́ha yaogika práńáyáma and Yudhiśt́hira práńáyáma. When práńáyáma is done without fixing the mind on a particular point of concentration, and without imbibing Cosmic ideation, it is called hat́ha yaogika práńáyáma. But when práńáyáma is performed with the mind fixed at a particular point along with Cosmic ideation, it is called Yudhiśt́hira práńáyáma. [The eldest Pandava, Yudhisthira, was the first person to popularize práńáyáma according to this method.]" (Yoga Psychology, Questions and Answers on Meditation #13)

So the claim that Yudhisthira was the first to do meditation on a particular point is not correct. Rather he was the first to do pranayama on a particular point.

This matter should be noted so when Shrii Diip Narayanji's book - "Baba Antarya'mii" (Hindi) - is republished it contains the correct information.

SUMMARY

As Ananda Margiis we must be keenly aware to ensure that every aspect of Guru's teachings is explained very precisely in our own publications. That is a chief duty. To maintain the integrity of Guru's teachings and not let them get watered down by books written by disciples. In that past, all the major traditions suffered in this way. The preceptor gave teachings and guidelines and the followers lost track of and wrongly presented / interpreted those guidelines. We must not let history repeat itself. About this, we should work together and be hyper-aware about what gets printed by Dadas etc in the name of or under the banner of Guru Shrii Shrii Anandaamurti ji.

Namaskar,
in Him,
Manoranjain

Note: LINK TO RECENT LETTER ON JY BOOK    

Here below is a book that fails to meet the requisite standard in various ways.

http://anandamarganewsbulletin.blogspot.com/2013/06/be-aware-about-falsehood-in-story-book.html


Note 2: LINKS TO PRIOR LETTERS ON DIIPNARAYAN'S BOOK

Here are prior points raised on this particular book.

http://anandamarganewsbulletin.blogspot.com/2013/05/harmful-baba-story-about-dog-practicing.html

http://anandamarganewsbulletin.blogspot.com/2013/05/how-one-family-acarya-got-confused.html

Re: Comments on Bha'skara'nandji's Outlandish Proclamations

Wed, 26 Jun 2013

Baba

RE: COMMENTS ON BHA'SKARA'NANDJI'S

OUTLANDISH PROCLAMATIONS

Namaskar,
The letter directly below is the unfortunate example of how simple people are indoctrinated into the dogma of Bangalisation by my very own Kolkata people. Sadly, the person  - Shrii Maitiji - who posted the below comment lost his common sense.

That is the tragic outcome when some of my own Bengali Wts indoctrinate people into their narrow fold. In that case, the person's (i.e. victim's) brain goes missing. Under such conditions, how can one even think that unity will be achieved. It cannot when the mind is wrought in group agendas like Bangalisation.

The person who commented below is a classic stooge - he cannot think that what he is saying is wrong. He cannot conceive of the idea that Baba's spoken voice - whether in English, Hindi, or some other language - stands as the original language of that particular discourse. Our Bengali / Bangla language is not the default "original language" for every Baba discourse. That is not the correct approach.

But when a person's mind has been wholly indoctrinated into a narrow-minded sentiment, then they cannot realise nor understand common-sense truths. All in all, it is quite deplorable that my Bengali people are doing like this to unsuspecting persons. On this point, I cannot stand by my Bengali wholetimers & supporters.

This is the time to support universalism and neo-humanism, not any myopic path like our Bangalisation.

Namaskar,
In Him,
Pratima Basu



Subject: Re: ~ AMPS News ~ All Baba’s Books Should Be Based On ”Original Bengali” Not English Etc. – Bha’skara’nandaji – Part D
Date: Mon, 24 Jun 2013 10:57:26 +0530
From: Bibhansu Maiti <beema....l.com>
To: Ananda Marga News Bulletin 2 <anandamargan.....sthanam.net>

Dear Narayan Dada,
In reference to Bhaskaranandaji's statement on Bengal or Bengali,
every point is correct, whether someone can digest it or not.
So without misguiding or trying to pollute margii's mind please do something positive.
Apart from negative prachar there are so many things to do. Please try to motivate
yourself in a positive way.
Namaskar.
Bibhansu Maiti




====== FOR THOSE WHO WISH TO KNOW MORE - BELOW IS A SYNOPSIS AND EXCERPTS OF THE VARIOUS OUTLANDISH CLAIMS MADE BY DADA BHA'SKARA'NANDA FROM PRIOR LETTERS =====



Dada Bha'skara'nandji has proclaimed:

- Baba favoured Bengal over others.

- Bengal is very advanced and ahead of the rest of the world in all spheres - what Bengal thinks and does, the rest of the world follows.

- Regardless of the language Baba originally spoke in delivering His discourse, Bengali should always be treated as the original. Dadaji claims Baba gave this order.

- Baba favours Bengal so I joined B group to please Him.

- Every published discourse should be prefaced with this statement: "Translated from the Original Bengali."

 So these are the claims that Dada Bha'skara'nandji has made.

== Here Below is an excerpt from the original letter:

Subject: Meeting with Dada Bha'skara'nanda
Date: Sun, 23 Jun 2013 15:03:55 +0800 (SGT)
From: narayan panda <...........@yahoo.co.in>
To: Ananda Marga News Bulletin


Baba

ALL BABA’S BOOKS SHOULD BE BASED ON ”ORIGINAL BENGALI”

NOT ENGLISH ETC.– BHA’SKARA’NANDAJI – PART D:

"DADAJI'S TWO FALSE CLAIMS"

Dada Bhaskarananda began advocating why all Baba's discourses should be based on the so-called original Bengali. Here the term so-called is employed because we all know Baba delivered discourses in so many languages including Hindi and English.

Ac Bhaskarananda told: "Maniis'a'nanda opposed having "Translated from original Bengali" printed on the title page of each book. But you know that Ba'ba' has formulated so many rules & regulations in Publication Department. Accordingly, it is customary to translate the original discourse into Bengali & then to Hindi / English."

That means even if Baba has delivered the discourse originally in Hindi, then that Hindi should be translated into Bengali, which then becomes the new master or "original." Then using the Bengali as the new source text, the discourse should be translated from Bengali to English and then into other languages. So even though it is a Hindi discourse, Bengali should get pride of place and on the inside of the book it should be stated, "Translated from the original Bengali."

Such was Dada Bhaskaranandji's claim.

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Comments on Bha'skara'nandji's Outlandish Proclamations

Baba

COMMENTS ON BHA'SKARA'NANDJI'S

OUTLANDISH PROCLAMATIONS

Namaskar,

Thus far four letters have been posted on this topic. Here is a summary review of the of Dada Bhaskara'nandji's statements. Also know that links to the prior 4 letters on this topic are appended below.

Dada Bha'skara'nandji has proclaimed:

- Baba favoured Bengal over others.

- Bengal is very advanced and ahead of the rest of the world in all spheres - what Bengal thinks and does, the rest of the world follows.

- Regardless of the language Baba originally spoke in delivering His discourse, Bengali should always be treated as the original. Dadaji claims Baba gave this order.

- Baba favours Bengal so I joined B group to please Him.

- Every published discourse should be prefaced with this statement: "Translated from the Original Bengali."

 So these are the claims that Dada Bha'skara'nandji has made.

Now please read and review 3 comments from margii readers.

- AM Universal Moderators


===


Subject: Re: ~ AMPS News ~ All Baba’s Books Should Be Based On ”Original Bengali” Not English Etc. – Bha’skara’nandaji – Part D
Date: Sun, 23 Jun 2013 23:40:14 +0530
From: tr sukul <trsukulsagar@g.....>
To: Ananda Marga News Bulletin 1 <anandamarganewsbulletin1@yogasamsthanam.net>

Respected Pandaji,
Namaskar.
 Reading the book " Glimpse of Mystery" written by Dada Bhaskaranandaji, I gathered a high regard to him, but if these letters are true, he has lost them.
Dr T R Sukul.


===


Subject: Re: All Baba Books Should Be Based On Original Bengali Not English- Bhaskaranandaji Part D
Date: Mon, 24 Jun 2013 12:56:43 +0530
From: Rajesh Singh <vipra......ail.com>
CC: Ananda Marga News Bulletin 1 <anandamarganewsbulletin1@yogasamsthanam.net>

Dear All, Namaskar
Received following reaction from Brother Hemant of Ranchi.

On Mon, Jun 24, 2013 at 7:57 AM, hemant kumar <hem_rnc@rediffmail.com> wrote:


    Dhanybad Sriman Bhaskara Nanda Chakarvorty/Mukherjee/Banerjee etc.RANCHI MEI MURKH LOGO KE SAMMAN MEI EK AAYOJAN HAI KYA REGN. KARWA DE.

I am translating it in english for larger audience:

Thanks Mr. Bhaskarananda Chakarvorty / Mukherjee / Banerjee etc.

In Ranchi, we are organizing a fool's conclave and you are requested to register your self.


===


Subject: Re: ~ AMPS News ~ All Baba’s Books Should Be Based On ”Original Bengali” Not English Etc. – Bha’skara’nandaji – Part D
Date: Mon, 24 Jun 2013 10:57:26 +0530
From: Bibhansu Maiti <beema....l.com>
To: Ananda Marga News Bulletin 2 <anandamargan.....sthanam.net>

Dear Narayan Dada,
In reference to Bhaskaranandaji's statement on Bengal or Bengali,
every point is correct, whether someone can digest it or not.
So without misguiding or trying to pollute margii's mind please do something positive.
Apart from negative prachar there are so many things to do. Please try to motivate
yourself in a positive way.
Namaskar.

LINKS TO EARLIER LETTERS

Here for your easy review we invite you re-read the earlier letters on this topic of interest:

#1: Meeting with Dada Bha'skara'nanda - Part A

#2:  Meeting with Dada Bha'skara'nanda - Part B

#3: Meeting with Dada Bha'skara'nanda - Part C

#4: Meeting with Dada Bha'skara'nanda - Part D

#5: Meeting with Dada Bha'skara'nanda - Part E

#6: Meeting with Dada Bha'skara'nanda - Part F

#7: Meeting with Dada Bha'skara'nanda - Part G

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Story: Khagen's Ruination By Avidya Tantra

The following is the full account from Shabda Cayanika of the depraved sadhaka Khagen who fell prey to the allurement of avidya tantra and occcult powers. Here below Baba is narrating the story.


I kept on going and going and going. The palásh forest was not as close as I thought it had been from a distance. After walking for a while, I came to a halt at one spot. To my left was a somewhat deep ditch where a dog had fallen in. He was still barking faintly in between pauses. I realized that this middle-aged creature had come to the last limits of his short life.

What an awful thing! Who could have done such a cruel deed? The dog showed no sign of any injury, that is, he hadn’t been attacked by any animal. If a tiger had attacked it would have seized him or her by the throat or the neck. That is the way that felines attack, from the tigers of the Sundarban jungle to the domesticated housecat. Even a common cat catches rats and mice in that way. A wolf would have attacked the stomach or the back which is how canines attack, from the lion to the fox. When kakt́esiyás creatures attack, however, they attack from the tail end. Their nature is to attack other animals from behind and swing and shake them about.

The dog appeared completely uninjured. From looking at him, it appeared as if some unnatural means had been used to arrest his blood circulation and bring him seemingly to the point of death. Almost as if someone was rapidly squeezing the last drop of its life’s essence. After a few minutes navel-breathing began. His dog-life did not have long to go. There was no water nearby. If it had been rainy season then some water could have been found in puddles and holes, but it was now the end of the cold season and water was getting scarce. There was none to be found anywhere. Alas, I thought, if I could just put a few drops of water in his mouth, his throat would not be dry during his last moments.

The dog looked at me with sorrowful eyes. Suddenly my eyes fell on a hillock directly across from the ditch, what we call d́uḿri in Rarhi Bengali. In Rarhi Bengali we call a large mountain páháŕ, a smaller, medium-sized mountain páháŕii, a smaller hill d́uḿri, still smaller t́ilá, and even smaller d́hibi. When I looked closely, I could see a motionless, imposing naked human figure.

I started moving slowly in his direction. After I had gone a little ways I noticed that he was sitting absorbed in meditation in the siddhásana posture, completely motionless. He seemed to be an extension of the hill itself. The only difference between the two was that the hill was reddish yellow and the human figure was bright and fair-complexioned. I crossed a vaenci-shiyákul thicket, approached very close to him and saw a Tantric sadhaka sitting in a bhaeravii cakra yantra. My curiosity was aroused. I went even closer, close enough to touch him, and took a good look. What did I see, to my amazement, but someone well-known to me, Khagen… Khagendranath Ghosh.

I had known Khagen since I was a child. His parents lived in Chakradharpur and he used to attend school in my town. After he finished his studies he left that area. I had heard from his father that the two of us were born on the same day. I was born most likely under the constellation of Vishákhá and he was born a few hours later, most likely under the constellation of Anurádhá. He was one class behind me in school.

There was a hereditary inclination towards spiritual practices in his family. His grandfather, father and uncles all followed the path of sádhaná. I remembered many years before, when he was studying in standard nine, and he had asked me what the eight occult powers were and what special practices existed by which one could attain them. I explained to him as much as I knew at the time and pointed out that these were dangerous things and that it was better not to tread that path.

Kśurasya dhárá nishitá duratyayá durgaḿ pathastat kavayo vadanti.

[The path is as sharp as a razor’s edge, difficult to tread. It is an intractable path. So realized persons say.]

Looking at his face back then I thought that he seemed to be devising a plan. I explained even more carefully the dangers associated with it and counselled him to shun that path. Sádhaná should be done only for the attainment of Parama Puruśa, not for any second thing. He asked me how it would be if he did the sádhaná for attaining Parama Puruśa along with the sádhaná for attaining the eight occult powers.

I told him: “Do you know how it would be? It would be just like eating bitter curry with sweet rice.” He fell silent.

Now I understood what kind of plans he had been hatching deep inside. I could see with my own eyes the fruits of his plans.

Khagen was totally absorbed, like a tree immersed in meditation. He didn’t blink at all or move even a finger or a toe so I kept quiet for some time and remained standing there, not disturbing him. At one point, I looked over at the dog and saw that he had died. His tormented eyes seemed to be looking in my direction, as if they were saying: “I am innocent, without fault. Why should a person have removed me from the earth in this way without any reason? Will you not redress this?”

I looked again at Khagen and saw his fair-complexioned body gradually start turning red. It stayed that way for a short time and then slowly turned jet-black. I watched for some time longer until he gradually turned pale, anaemic. Then I touched his body; it was as cold as ice and harder than iron. A human corpse will turn cold but it never becomes that hard. I was considering what to do or not to do, and then I remembered that in such cases the body should not be cremated for eighteen hours; one must wait. If it didn’t return to a normal state within eighteen hours then one could begin cremating. I thought about returning to town and letting someone know what had happened and then returning, but I realized that it would take at least two hours to go and come and in the meantime some wild animal might come and eat him, thinking him to be dead. Finally I decided to keep watch over the body throughout the night and then return to town in the morning to let people know. There would be little possibility of a wild animal showing up there during daylight hours. I remained standing there, looking now at the unfortunate dog and now at Khagen.

Suddenly I saw a point of light exit from Khagen’s third eye and enter into the third eye of the dog. Then an even more amazing thing happened. Could it really be? The dog’s tail started to move slowly two or three times. Then again quiet. As it had been.

A short while later, the dog’s tail again started to move slowly back and forth, and some barks came from his mouth. What an amazing sight! Then again everything was quiet, silent, still, not even a quiver.

Again, moments later, the dog’s tail started to move. From its mouth came a few soft barks. This time the dog seemed to be trying to stand up. It rose to its feet then and fell down again. Then it was na yayao na tasthao [“it remained in the same condition”]. Again the dog’s tail moved a few times and again it barked a little. This time it stood up, looked here and there, and then started climbing the hill.

It approached us and then started circling around Khagen like a machine with someone at the controls, like an ox with blinders tracing fixed circles around the oil-mill. The dog didn’t enter the bhaeravii cakra, but stuck close to its outer edge as it circled around. It was easy to understand what a dreadful state it was in; it had no fear, no thought, perhaps not even a sense of existence. It was a crude flesh-and-bone machine, a mindless, energy-driven body. And in whose hands was the switch for turning on the energy that drove him? You could not say that it was living because behind it there was no independent unit mind at work – it was acting at the urge of some other entity’s mind.

I understood that this was all Khagen’s affair. He had mastered the skill to kill an innocent creature and drive its body. It made no difference whether the dog was alive or not because it didn’t have any independent individual existence. Its existence was actually just like that of a puppet.

I couldn’t bear it any longer. Such misuse of the human being’s hidden internal powers would not help to elevate the human race. Rather it would bog down one’s hands and feet in the quagmire of power and bring stagnancy into one’s forward movement.

I grabbed a fistful of hair and slapped him in the face; his body fell over, just like a large, precariously balanced rock topples at the slightest touch. His body was not a living body; it was like a huge puppet carved out of a piece of hard iron. As Khagen’s body fell from its seat another astonishing thing occurred. A point of light exited from the third eye of the dog and entered into Khagen’s third eye. The dog uttered a cry and collapsed on top of a rock. It was dead once again.

I looked over at Khagen and saw him slowly trying to open his eyes. He looked at me and started to cry. Then with a weak voice he whispered: “I have committed a great injustice, a great injustice. I didn’t listen to you. Please forgive me.”

I stretched out a hand and pulled him up. “You were studying in high school then,” I said. “I told you these things were deadly, that this was not a path to tread. Why didn’t you listen to me?”

He started sobbing and said: “I have done wrong, very wrong. Please forgive me.”

Khagen wasn’t able to stand properly. His vocal cords were also not functioning properly. I helped him to put his clothes on. At first I had to use my arms to help him, but after a little while he told me that he could walk by himself.

He started walking by my side but very slowly. I did not scold him any more along the way because he was not in a normal state. He was somewhere halfway between life and death. When I got to the edge of the muddy pond where I had been sitting, I saw that some black figure was standing beside the pigeon-pea field right behind me. His body was not luminous but rather fashioned from a black shadow. Lest Khagen be disturbed or feel worried, I didn’t say anything. I pressed his elbow and gently made him sit down. “Take some rest now,” I said, “then we’ll go on some more.”

He started crying and said: “I have committed such a great sin, yet you still love me so much. I disobeyed you, yet you still don’t hate me.”

“That may be so,” I said, “but you’re my childhood friend. Don’t forget that.”

The black shadow figure by the side of the pigeon-pea field gradually started becoming pointed like a needle and a blue light came out from that needle-like portion. I realized that Khagen might perhaps be creating another disturbance here.

“Are you practising márańa tantra [death-tantra] while you’re sitting there,” I asked. “And was that the Avidyá Tantra practice for entering another body that you were doing while sitting on the hill?”

“Yes,” he said, sobbing. Then he cried out: “Forgive me. Help me to forget all these things.”

“I also want that,” I replied. “Come on, let us return to town.” We continued walking side by side. I kept hold of his left elbow with my right hand and pulled him along in a fashion. Glancing behind, I noticed a point of light following us. Since I was looking at the point of light, Khagen also glanced in that direction. He shivered and said: “That dog, again that dog, again that dog is chasing me.”

“Wipe that dog out of your mind,” I said. “Repeat your Iśt́a mantra.”

“I am trying,” he said. “But I am not able to.”

“Think of me for a little bit,” I said. “Think that I am pulling you along by the hand. Then, while thinking of me, fix your mind at your Iśt́a cakra. Try it. Then you’ll be able to do it.”

I took a few steps forward and saw that the point of light had disappeared into the void. Khagen cried out again, sobbing, and said: “I have left that path, I have left that path. I don’t ever want to return to it again.”

A few years later I was once again sitting in that same place at the dead of night bathed in moonlight. With the change in time comes a change in place and person as well. And so it was, though it wasn’t a great change. I remembered the incident of Khagen and the dog on that full-moon night in Phalgun. Neither of the two was present.

During the day I asked the local villagers for news about Khagen. “Yes, yes,” they said. “Sometimes we see a half-mad fellow wandering the jungle paths at the edge of the hills. He often goes around barking as if he thought he was a dog. Whenever he sees anyone with glasses he rushes after them, grabs them and says: ‘Prabhat, you have come. I have left that path, I have left that path, bark, bark, I have left that path, but that dog won’t leave me alone. Whenever I want to meditate or to repeat my Iśt́a mantra that dog comes into my mind and starts barking mercilessly. What can I do, tell me! It would be better to die.’”

(Shabda Cayanika - 2, Disc: 13)