Baba
Bottle dogma
Namaskar
I saw one respected Dada who was posted some years back at the master unit in my area.
Dada ji told me, “You might have noticed how in late 1989-90 there was one dogma which started in Tiljala regarding microvita. Wherever kiirtan was going on, people were putting bottles of water all around. And this dogma multiplied so quickly that around the kiirtan pandal thousands of bottles got collected in no time. All with a label and address of different margiis.”
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Dogma of kiirtan, water bottle, and microvita
I asked, “Why were they collecting water for this? What was the reason?”
Dadaji replied, “Someone injected the dogma that if water is placed where people are doing kiirtan, then that water will be charged with a spiritual vibration. Just one drop of that vibrated water is enough to finish all the sins one committed in their whole life, and they will be assured a place in heaven. And if a person is on their deathbed then one drop is enough to grant liberation. Talk was also going around how this charged water annihilates and cures all the diseases instantly - all diseases which will be coming in this globe, in present and future.”
Dadaji continued: “This dogma rapidly became so prevalent that people’s mind became completely coloured by this dogma. So they bought a huge number of new bottles. Then during the akhanda kiirtan only a few people - perhaps 5 or 10 - were engaged in chanting kiirtan - while the attendance of margiis at the programmes was in the thousands. But only a few took interest to do kiirtan. Yet the number of water bottles arranged around the kiirtan pandal was hundreds in number. So this dogma of 'charging a bottle of water with positive microvita ' became popular very quickly.”
I asked, “Then what happened?”
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VSS was ordered to throw away all those bottles
“Well, it was very odd to see all these things. Somehow news of this reached Baba. And then VSS was given the duty to throw out all those bottles from the kiirtan pandal. Since then this dogma finished.”
Dada continued, “So you understand the tendency of the common people is to try and get God's grace without any labour - without any practice of observing yama and niyama, do's and don'ts, sadhana. Everybody wants to find a shortcut. Because observing Sixteen Points is difficult - it needs discipline. Whereas getting salvation by taking a drop of water which is charged by the labour of someone else’s kiirtan singing is very easy.”
“I am telling all this because it is related with lazy people's psychology - i.e. those who do not like to take any hardship. Without doing anything they want to achieve the highest goal. That is why they follow all sorts of rituals given by the priests and mullahs of various temples, mosques, and churches. In that way they can find a shortcut. And now that very cheap, shortcut type of dogma has been dragged into our Ananda Marga Pracaraka Samgha."
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Inventors of dogma prey on lazy people’s weaknesses
Then Dada continued: “This type of environment is a congenial atmosphere for breeding newer and newer dogmas. When people are keen to purchase salvation or when people are looking for a shortcut to get salvation or A-grade bhakti, then opportunists invent a dogma that promises those things. So they start a new business on that precept, prey on the people's desires, and earn huge piles of money - effortlessly.
“You might have seen Hindu believers. They say taking one dip bath in the river grants salvation. This type of dogma is quite common. In the same way Sarvatmananda invented the dogma to erect a memorial in Tiljala and organise a yearly mela there. And the name of that mela is mahaprayan, and in Jamalpur Rudrananda and his team have their own tiirtha-style programs.
I asked, “Excuse me Dadaji what is wrong in this?”
He replied, “You see our Lord Shrii Shrii Anandamurti ji is Taraka Brahma. He came physically on this earth. And in the past also He came in the form of Lord Shiva and Lord Krsna also. And we know that Parama Purusa Baba never appreciated the memorial of Lord Shiva or Lord Krsna. Yet Hindu priests were keen to start such a dogma. No doubt their memorial is not called as memorial. The memorial of Lord Shiva and Lord Krsna is called as a temple. Their idols are in that memorial / temple, and in our memorial which is created by Sarvatmananda and Rudrananda, there is a tomb. Then what is the difference fundamentally? The answer is no difference."
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Conclusion
Then I asked, “So why did this change happen - why did tomb worship come in vogue in Ananda Marga Pracaraka Samgha (AMPS) and not idol worship?”
He responded, “Well the answer is very simple: Now the general society has gotten a little developed so people no longer like to involve in idol worship. So in place of idol worship, tomb worship was introduced. And that dogma snuck into our AMPS also and took the shape of memorial. Even there is one holy tomb / Mahasamadhi. So when a dogma comes from one religion into AMPS then it changes its external shape and color, while the whole inner psychology is the same. Same tomb, and same type of temple, only we call it memorial.”
“Overall, so many other yogis taught their disciples yoga sadhana and when they left their body then without any delay tomb worship started. Many Indian monks taught yoga sadhana to their disciples but those disciples without any delay started worshipping the tombs of these monks. Because doing yoga sadhana, asana, and following all yogic do’s and don’ts was difficult; whereas tomb worship was easy. Similarly in Tiljala, tomb worship is going on everyday. And people are invited to come at least once in a year. Really this is all one grand money-making venture. By pronouncing a place to be a tiirtha etc, that becomes a permanent source of revenue etc. Although for tax purposes, those at the helm write it off as a loss.
“So altogether when those temples are dogma then our Memorial is also dogma. And above all we should not forget that we must not commit sin and tie Parama Purusa to one particular place. But unfortunately those who are guided by geo-sentiment, i.e. sentiment of particular land, are highlighting the importance of a certain place. It may be Tiljala or it may be Jamalpur, but the overall effect is same.”
In Him,
Kamala
~ In-depth study ~
On this point, the dharmic teachings of Ananda Marga cite the example of Vyasa Deo who wrote so many puranas, or mythological stories, about the Lord. Vyasa Deo emphasized the importance of different places by telling that such-and-such location is more important because the Lord did certain special things there. Later on, after reflecting on this, Vyasa Deo expresses his repentance in the following shloka.
Ananda Marga ideology guides us:
Rúpaḿ rupavivarjjitasya bhavato yaddhyanena kalpitam
Stutyánirvacaniiyatákhilaguro duriikrta yanmaya
Vyapitvyam ca nirakrtam bhagavato yattirtha yatradina
Kśantavyaḿ jagadisho tadvikalatadostarayam matkrtam. (1)
Ananda Marga ideology says, "The Supreme Being is omnipresent....It is not proper to confine Him to a particular place and say that He has eaten butter at this place or taken a dip in the Ganges at that particular place, thus limiting Him to a particular region or a particular country or the glorification of a particular sacred place, and thereby limit His all-pervasiveness." (2)
Sadguru’s related teaching: searching within
To remove the dogma now it is our duty to reflect on Baba's following teachings and guidelines. We have to see whether we should seek Parama Purusa internally in our hearts and or look for Him externally.
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Ananda Marga philosophy states, "One who is devoted to God, who contemplates Parama Purus'a with madhura bha'va, need not go on a pilgrimage (Holy Land) for he remains constantly with Parama Purus'a. Such a person will say: Nitya a'chi vrnda'vane a'mi to nai hari cha'ra' d'a'kle hari a'shbe ka'che d'a'kle pare day se sa'r'a'. I am always in Vrindavana, I am never without Hari. If I call Him, He comes near. If I call, He will respond." (3)
Sadguru’s related teaching: atma-sukha tattva
Next our Ananda Marga teachings uncovers the mindset of those who impose that type of sanctified land dogma.
Ananda Marga philosophy guides us, "Human beings yield to this dogma with the sole intention of attaining selfish pleasures; They know that they are surrendering their intellect to dogma, and that the outcome will be undesirable; they know and understand everything why, even then, do they knowingly submit to it? They are all deliberate sinners and intentionally accept dogmas as truth. They observe that these dogmas are based on A'tma-Sukha Tattva; but they think, "I don't care whether it does good or harm to others, because at last I have enjoyed some pleasure!" Being motivated by this idea, they enslave themselves to dogmas. " (4)
Sadguru’s related teaching: pencil politics
Finally, by the below teaching, we can understand why more and more tiirtha sites have cropped up over the years.
Ananda Marga philosophy says, "The characteristic of dogma is to expand more and more. Do you know what expands when it is cut? The answer is a pencil, a pond and dogma. If someone tries to root out a dogma from people’s mind they tend to use even more dogma to justify their present dogma." (5)
Here the lead in the pencil gets bigger and bigger when cut. And likewise is the case with a pond and dogma. And there are some other excellent examples of this such as trying to cut off the corner of one handkerchief. By cutting then the number of corners increases. And same is the case with the sanctified land dogma in Ananda Marga.
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References
1. A Few Problems Solved - 3, Verse, Mythology, History and Itihása
2. Ananda Vacanamrtam - 11, The Psychology behind the Creation of Mythological Gods and Goddesses
3. Namami Krsnasundaram, Discourse 13
4. Liberation of Intellect - Neo-Humanism, Sama-Samája Tattva (Discourse 6)
5. Ananda Marga Philosophy - 6, Ekendriya – 3
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section: Prabhat Samgiita ==
Why bhaktas like to hide
"Tumi jáke bhálobáso, se keno árále tháke prashansáke hásimukhe, kenoi bá se dúre rákhe..." (Prabhat Samgiita #3333)
Purport:
My Parama Purusa, one thing I do not understand. Please tell me, why do the ones whom You love wish to remain hidden and brush aside all name and fame. Why do they not like to accept any praise. If someone applauds and commends them, they ignore those words and merely smile. By Your grace, they understand that humans have nothing to brag about and that everything comes from Parama Purusa. Those bhaktas think that whatever they do is due to the supreme blessing of Parama Purusa. So there is no question of any gloating. Why do they do like this?
Supreme Entity, You give riches and strength to others - i.e. those who are not bhaktas. You place them on the summit of mundane powers and grant them wealth and fortune. But for bhaktas, You steal away their sin and fill their mind with bliss of bhakti. Why do You do like this?
Parama Purusa Baba, the eight occult powers make others lose their viveka. They misuse their abilities to harm innocent people and prop up their prestige by referring to themselves as some “great yogi.” Their ego gets puffed-up and they lose their senses and degenerate. They do what should not be done, follow the path of negative pratisaincara, and become one with the matter. Supreme Entity, You alone utilize those occult powers. For those bhaktas, by attaining You, they are ensconced in anandam every moment. By Your mercy, their mind is established in the divine world, and they remain satiated in bliss. They hold You in their heart and their deep longings and desires are fully satisfied. For them, sorrow is no longer sorrow, and happiness is no longer happiness. They are always immersed in Your infinite bliss and live forever in Vrindaban, i.e. with Parama Purusa. In liilananda they enjoy divine pleasure, and in nityananda they bask in perfect peace. Their life becomes successful as they become one with the Parama Purusa. lt is Your krpa.
Parama Purusa Baba, why do bhaktas not die for their own prestige and praise…
Notes for Prabhat Samgiita #3333:
[1] Bhaktas do not ask anything from Parama Purusa other than He Himself. Whereas those who are ordinary people ask for name, fame, money, power, post etc. So accordingly Baba grants them and fulfills their desire.
[2] Viveka: “Viveka is that kind of deliberation where there is a conscious endeavour to decide in favour of shreya (benevolence) when confronted with the two opposing ideas of shreya and preya (malevolence).” (1)
[3] Vrindaban: “Vrndávanaḿ parityajya pádamekaḿ na gacchámi [“I won’t go anywhere, not even one step, from Vrindavana”]. This is not the terrestrial Vrindavana, but the Vrindavana of the devotee’s heart. In this Vrindavana, both the devotee and the Lord are there. They are playing the game of hide and seek – now He attracts the devotee, now He hides Himself. When the devotee rushes to Him, he or she discovers that the One who was attracting from behind the scenes was actually close at hand; and so he or she attains Him.” (2)
[4] Liilananda & Nityananda: “When a sádhaka’s mind oscillates [among different experiences] along the paths of the saiṋcara and pratisaiṋcara of Brahma and becomes inextricably merged with Its panoramic expressions, that condition is called liilábháva, and the sádhaka’s blissful feeling is called liilánanda. In liilábháva the sádhakas’ entire existences become vibrated with the vibrations of the Cosmic dance, causing them to burst out in dance, laughter, tears and song. But in nityánanda there is no such expression as this. Puruśottama [the Nucleus Consciousness] is the supreme source of the countless forms and flows that emanate during liilábháva; but His own stance is nityabháva [eternal and unchangeable]. So the ánanda which sádhakas experience when united with Him in His unchangeable, eternal stance is called nityánanda.” (3)
References:
1. Ananda Marga Ideology & Way of Life - 7, The Five Kinds of Conscience (Viveka)
2. Namami Krsnasundaram, Disc: 27
3. Ananda Marga Ideology & Way of Life - 8, Sadhana
== Section: Important Teaching ==
Ananda Marga ideology guides us, "In the fourth phase the relationship is just like a piece of paper; the unit consciousness of the spiritual aspirant is one side of the paper and the Cosmic Consciousness of Parama Purus'a is the other side of the paper; they are inseparable, one cannot be removed from the other. By His effulgence the unit existence, the existential faculty of the aspirant gets lighted, gets illumined. With His illumination the aspirant is to move forward and enjoy the Supreme Beatitude and the Supreme Composure." (1)
Note: Here above Baba is indirectly guiding about the last part of the practice of dhyana - which every sincere sadhaka practices regularly.
In meditation, the lowermost bhaktas think that God is in some other world. A practical example of this is that in 1990 those types of lowest bhaktas created the so-called shraddha purport whereby they recited something similar to this: “O Parama Purusa, in the past You were with us and now You have left us - You are very far away in divya-dham (divine world) - beyond our reach. From there You please bless us.” This is the central idea what our so-called great, great purodhas did in October 1990. This is the sign of lowest grade bhaktas. Because in their mind, Parama Purusa is very far away - somewhere in a very far away different world.
The next grade of bhaktas think that God is here in this world (loka) - “He is within my reach but He is a little far.” This is better than the worst grade but still not very elevated. The next stage of bhakta feels that, “Parama Purusa is my very near and He is my relation - father, or even my close intimate friend.”
And the highest grade bhakta is what is described above in Baba’s teachings. So this is a brief description of the various grades of bhaktas.
One should remember that sadhana is the effort to go close to Parama Purusa, and slowly the degree of closeness reflects the types of relation one has with Parama Purusa. So if a person is thinking that Parama Purusa is very far away in another world then they are the lowest of the low because the distance is far and they have to travel a lot.
If you think that He is your close, intimate friend then you are very close to Parama Purusa. But the most close to Parama Purusa is what is described in the above teaching. In the last stage, the unit mind merges into Cosmic Consciousness, and jiiva becomes Shiva.
Reference
1. Subhasita Samgraha - 18, The Path unto the Abode of Beatitude
== Section ==
Ananda Vanii #31
How to follow the path of benediction
Ananda Vanii states, "The entire universe has to be brought within the realm of your mind and made wholeheartedly your own. This indeed is the way to benediction, the way to all-round prosperity and success. This is the only path of your individual and collective survival." (1)
Note: The above is one of Baba’s original Ananda Vaniis. These original and true Ananda Vaniis are unique, eternal guidelines that stand as complete discourses in and of themselves. They are unlike Fake Ananda Vaniis.
Reference
1. Ananda Vanii #43
जब मैं भटक जाता हॅूं तो तुम अपने स्नेहाकर्षण से मुझे अपने पास खींचलेते हो।
Prabhat Samgiita #3346 तुमि फूलेरि ... फोटाले...
भावार्थ-
हे परमपुरुष! सब कुछ तुम्हीं करते हो, तुमने फूलों के हृदय अमृत से भर दिये हो। कंटीले पौधे से तुम गुलाब बना देते हो , तुम असंभव को संभव कर देते हो। ऐंसा कुछ नहीं है जो तुम नहीं कर सकते। हे परम सत्ता! तुम ठंडभरी शीतऋ़तु में अग्नि की ऊष्णता प्रदान करते हो और जलती हुई ग्रीष्म में तुम्हारा स्पर्श चंदन की शीतलता प्रदान करता है। तुम भूखे को भोजन, प्यासे को पानी,बेघर को आश्रय और बीमार को उपचार का साधन उपलब्ध कराते हो तुम्ही सब कुछ करतेहो तुम ब्रह्माॅंड के नियंत्रक हो।
हे परूपुरुष बाबा! तुम अपनी इच्छा से सब कुछ करते जाते हो , कभी मुझे हंसाते हो तो कभी रुलाते हो। जब मैं भटक जाता हॅूं तो तुम अपने स्नेहाकर्षण से मुझे अपने पास खींचलेते हो।अन्य समयों में यदि मैं तुम्हारी ओर देखता भी हॅूं तो तुम कोई संकेत नहीं देते। तुम अपनी इस लीला से और अधिक ब्याकुलता और भक्ति भाव भर देते हो। अन्य किसी समय तुम मुझे अपने दिव्य प्रेम और आकर्षण से खींचते हो, हे प्रभो! तुम सब स्थानों पर हो और सब कुछ कर रहे हो।
बाबा! हे परमपुरुष! तुम अग्नि की ऊष्णता में छिपे रहते हो, और उसी समय जलवाष्प के साथ आकाष में तैरते हो। तुम वर्फ की षीतलता और वनस्पति की हरियाली में रहते हो। तुम सर्वव्यापी हो । हे मेरे मन के मयूर ! तुम धप और छाया कर खेल खेलते हुए नाचते रहते हो। कभी कभी मैं तुम्हरी दिव्य उपस्थिति का अनुभव करता हॅूं कभी नहीं। फिर भी मैं जानता हॅूं कि तुम सर्वाधिक प्यारे हो।
बाबा! तुम बड़े अद्रश्य होकर चुपचाप सबके भले और मुक्ति के लिये सब कुछ करते रहते हो, यह तुम्हारी कृपा ही है।
टिप्पणी-रोना- सभी जानते हैं कि अनेक कारणों से लोग रोते हैं। कभी कभी तब जब वे बहुत प्रसन्न होते हैं। भक्त अपनी भक्ति के चरम स्तर पर परमपुरुष को पुकार कर रोने लगते हैं क्योंकि वे उनसे दूर रहने का कष्ट नहीं सह पाते। इस गीत में ये सभी स्थितियाॅं सम्मिलित हैं।
Trans: Dr T.R.S.
Note: The above is one of Baba’s original Ananda Vaniis. These original and true Ananda Vaniis are unique, eternal guidelines that stand as complete discourses in and of themselves. They are unlike Fake Ananda Vaniis.
Reference
1. Ananda Vanii #43
== Section ==
जब मैं भटक जाता हॅूं तो तुम अपने स्नेहाकर्षण से मुझे अपने पास खींचलेते हो।
Prabhat Samgiita #3346 तुमि फूलेरि ... फोटाले...
भावार्थ-
हे परमपुरुष! सब कुछ तुम्हीं करते हो, तुमने फूलों के हृदय अमृत से भर दिये हो। कंटीले पौधे से तुम गुलाब बना देते हो , तुम असंभव को संभव कर देते हो। ऐंसा कुछ नहीं है जो तुम नहीं कर सकते। हे परम सत्ता! तुम ठंडभरी शीतऋ़तु में अग्नि की ऊष्णता प्रदान करते हो और जलती हुई ग्रीष्म में तुम्हारा स्पर्श चंदन की शीतलता प्रदान करता है। तुम भूखे को भोजन, प्यासे को पानी,बेघर को आश्रय और बीमार को उपचार का साधन उपलब्ध कराते हो तुम्ही सब कुछ करतेहो तुम ब्रह्माॅंड के नियंत्रक हो।
हे परूपुरुष बाबा! तुम अपनी इच्छा से सब कुछ करते जाते हो , कभी मुझे हंसाते हो तो कभी रुलाते हो। जब मैं भटक जाता हॅूं तो तुम अपने स्नेहाकर्षण से मुझे अपने पास खींचलेते हो।अन्य समयों में यदि मैं तुम्हारी ओर देखता भी हॅूं तो तुम कोई संकेत नहीं देते। तुम अपनी इस लीला से और अधिक ब्याकुलता और भक्ति भाव भर देते हो। अन्य किसी समय तुम मुझे अपने दिव्य प्रेम और आकर्षण से खींचते हो, हे प्रभो! तुम सब स्थानों पर हो और सब कुछ कर रहे हो।
बाबा! हे परमपुरुष! तुम अग्नि की ऊष्णता में छिपे रहते हो, और उसी समय जलवाष्प के साथ आकाष में तैरते हो। तुम वर्फ की षीतलता और वनस्पति की हरियाली में रहते हो। तुम सर्वव्यापी हो । हे मेरे मन के मयूर ! तुम धप और छाया कर खेल खेलते हुए नाचते रहते हो। कभी कभी मैं तुम्हरी दिव्य उपस्थिति का अनुभव करता हॅूं कभी नहीं। फिर भी मैं जानता हॅूं कि तुम सर्वाधिक प्यारे हो।
बाबा! तुम बड़े अद्रश्य होकर चुपचाप सबके भले और मुक्ति के लिये सब कुछ करते रहते हो, यह तुम्हारी कृपा ही है।
टिप्पणी-रोना- सभी जानते हैं कि अनेक कारणों से लोग रोते हैं। कभी कभी तब जब वे बहुत प्रसन्न होते हैं। भक्त अपनी भक्ति के चरम स्तर पर परमपुरुष को पुकार कर रोने लगते हैं क्योंकि वे उनसे दूर रहने का कष्ट नहीं सह पाते। इस गीत में ये सभी स्थितियाॅं सम्मिलित हैं।
Trans: Dr T.R.S.
Note: If you would like the audio file of the above Prabhat Samgiita kindly write us.
== Section==
Shankarananda is doing just see what
Namaskar,
This photo speaks for itself about the two. They are apparently two love birds. Things have gone way far for him to be in orange robes. I love Shankarananda and respect for him. Shankarananda should waste no time and quickly get married with this lady he seems to love and be close to her so much. I am sure they have been carrying for quite a while to take a photo that close to each other - pure love birds indeed. May Baba bless these two in marriage.
In Him,
N.
Here is a link to the initial letter on this topic - Shankarananda is doing just see what
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