Baba
Female issue
Namaskar,
The Ananda Marga system of yoga is the most scientific and presents poses for the overall welfare of the aspirant - physically, psychically, and spiritually. At the same time, not all poses are applicable for everyone. So we should be keen to know all the dos and don’ts about asanas to avoid any pitfalls and derive maximum benefit.
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AM rules: No siddha’sana for females
Below is the basic idea from the Acarya Diary how siddhasana is not advisable for females. It is in a subsection of the chapter on dhyana. The text in the below yellow highlight is only the gist, as it is forbidden to put “as is” quotes of the Acarya Diary on a public form etc.
Unfortunately, in his book, Dada K transgresses Sadguru Baba’s strict guideline in the Acarya diary (6th lesson chapter). Baba warns that women should not sit in siddhasana because it is harmful for them. But Dada K has chosen to overlook Guru’s guideline and he (Dada K) is teaching the exact opposite. In his book, Dada K depicts a female sitting in siddhasana - as if that is the proper asana for sisters. So Dada K is giving the wrong idea to readers by directly contravening Guru’s guideline.
Females: siddha’sana bad
It is the duty of any sincere acarya to properly present Guru’s teachings to margii readers etc. What Baba has given in the Senior and Junior Acarya Diaries must be strictly adhered to. There is no scope to stray from Guru’s teachings. Yet Dada K is grossly violating Sadguru Baba’s most fundamental guidelines - i.e. the position for sitting in sadhana. First of all Dada K has no right to try and guide females; more about this is appended below at the bottom of this email; and, secondly, by his approach he is misguiding them. So it is doubly wrong. Those with common sense know that male and females are different anatomically. They can easily understand why siddhasana is harmful for females.
AM rules: No siddha’sana for females
Below is the basic idea from the Acarya Diary how siddhasana is not advisable for females. It is in a subsection of the chapter on dhyana. The text in the below yellow highlight is only the gist, as it is forbidden to put “as is” quotes of the Acarya Diary on a public form etc.
It is more appropriate for females to sit in padma’sana than siddha’asana.
Unfortunately, in his book, Dada K transgresses Sadguru Baba’s strict guideline in the Acarya diary (6th lesson chapter). Baba warns that women should not sit in siddhasana because it is harmful for them. But Dada K has chosen to overlook Guru’s guideline and he (Dada K) is teaching the exact opposite. In his book, Dada K depicts a female sitting in siddhasana - as if that is the proper asana for sisters. So Dada K is giving the wrong idea to readers by directly contravening Guru’s guideline.
Females: siddha’sana bad
It is the duty of any sincere acarya to properly present Guru’s teachings to margii readers etc. What Baba has given in the Senior and Junior Acarya Diaries must be strictly adhered to. There is no scope to stray from Guru’s teachings. Yet Dada K is grossly violating Sadguru Baba’s most fundamental guidelines - i.e. the position for sitting in sadhana. First of all Dada K has no right to try and guide females; more about this is appended below at the bottom of this email; and, secondly, by his approach he is misguiding them. So it is doubly wrong. Those with common sense know that male and females are different anatomically. They can easily understand why siddhasana is harmful for females.
http://anandamarganewsbulletin.blogspot.com
Alternatively in the dhyana chapter of the Junior Acarya Diary, there is a note that indicates females may sit in padmasana when doing dhyana - the only difference being they will keep their palms resting on the knees as in siddhasana. That is an option for sisters doing dhyana; and, naturally, this applies to the lesson of pranayama as well. And not just females, if any sadhaka is doing longer sessions of meditation and needs to switch the positions of their legs, then they also can do pranayama and dhyana sitting in full lotus posture (i.e. padmasana). The only exception is that when doing those two lessons then the hands will rest gently on the knees, not in the lap.
Photo: Misguiding females to sit in siddha’sana
Now see here below the photo from page 68 of Dada K ’s book where he wrongfully portrays a female in siddhasana - which as we know is harmful for sisters.
Alert: siddha’sana harmful for women
It is one thing that Dada K is confused but he does not stop there; he is publishing his confusion in books in the name of Guru and Ananda Marga philosophy - and in that manner he does terrible harm and commits sin.
Alternatively in the dhyana chapter of the Junior Acarya Diary, there is a note that indicates females may sit in padmasana when doing dhyana - the only difference being they will keep their palms resting on the knees as in siddhasana. That is an option for sisters doing dhyana; and, naturally, this applies to the lesson of pranayama as well. And not just females, if any sadhaka is doing longer sessions of meditation and needs to switch the positions of their legs, then they also can do pranayama and dhyana sitting in full lotus posture (i.e. padmasana). The only exception is that when doing those two lessons then the hands will rest gently on the knees, not in the lap.
Photo: Misguiding females to sit in siddha’sana
Now see here below the photo from page 68 of Dada K ’s book where he wrongfully portrays a female in siddhasana - which as we know is harmful for sisters.
Wrong way
Wrong way
Alert: siddha’sana harmful for women
It is one thing that Dada K is confused but he does not stop there; he is publishing his confusion in books in the name of Guru and Ananda Marga philosophy - and in that manner he does terrible harm and commits sin.
http://anandamarganewsbulletin.blogspot.com
List of wrongs:
List of wrongs:
(a) This Dada has no right to teach females.(b) Dada K’s guideline is wrong.(c) Dada K is giving a bogus portrayal of females. In the photo he published in his book, Dada K makes it look like females cannot sit properly in sadhana, i.e. slumping shoulders and bending the spine etc.(d) Dada K is advocating females to do things they should not do.(e) Dada K is going against his role as acarya.(f) By all this it is evident that blind people should not misguide others. Sadly, it seems that although he is not authorised to guide females, but Dada K is adamant that he should be looked upon as the great guide of all females.(g) When moralists are not united then bad people rule and blind people mislead others.
Dada K ji did wrong in name of Guru Ananda Marga
(h) Dada K has titled and written his book in the name of Ananda Marga philosophy. He writes as if this is what Sadguru Baba wants.(i) Yet Sadguru Baba has clearly instructed that no female should sit in siddhasana, and this Dada K is misguiding all females to sit in siddhasana. These types of misguided teachings are coming from a very senior wt; then there are no words to express how harmful this is. Dada K is misguiding females under the banner of Ananda Marga.
Conclusion
(j) Please forward this letter to the Dada K who has made this gross error in his book "Ananda Marga: Kya and Kyon?" (Ananda Marga: What and Why). And if he has some conscience and due reverence to Guru then in atonement he will update his book and inform everyone.(k) Every Ananda Margii has the duty to clean up these types of wrongdoing otherwise our AMPS will fall into decay like those dogmatic religions where misdeeds and poor conduct are overlooked until they cannot be cleaned up at all.(l) The religions are the breeding grounds of dogma. Our Ananda Marga is dharma. So we should be vigilant. What dirt we allow people to drag in today will stick tomorrow. That is why this brooks no delay. Now is the time to take aim at all these things and build a bring, sterling AMPS.
Namaskar,
in Him,
A’rati Pandey
Below is the basic idea from the Acarya Diary how siddhasana is not advisable for females. It is in a subsection of the chapter on dhyana. When is in the below yellow highlight is only the gist, as it is forbidden to put “as is” quotes of the Acarya Diary on a public form etc.
It is more appropriate for females to sit in padma’sana than siddha’asana.
~ In-depth study ~
Dada K displays females in a lowly manner
Dada K has printed a photo on page 68 of his book. In that photo, a female is sitting in siddhasana - but he has portrayed her in a very poor manner. In that picture, the female’s posture is sloppy - her shoulders are hunched forward and her spine is not straight. It seems his aim was to project and display females in a lowly manner as if they cannot sit properly for meditation.
http://anandamarganewsbulletin.blogspot.com
All that can be said is that Dada Ki is blind & restless to teach females. Time and again he does this in inappropriate and misguiding ways.
Male Wts: No right to guide females
He is a male wt and does not understand women’s issues. Verily, he has no right to guide females in our AMPS system. Yet he is restless to misguide them and in the process he is trying to ruin the image and stature of females.
Why Sixteen Points is male-oriented?
In the beginning of the formation of our Ananda Marga Pracaraka Samgha was a different era. In the general society, female hygiene etc was not talked about openly like in the west. It was looked upon as unethical. That is why the language in Sixteen Points is male oriented - as only 15 points are related directly with females. But that does not mean that sisters are not to have all 16 points - they should. But that point is to be conveyed privately from female to female, not openly.
Similarly, with regards to siddhasana and other postures, in our books the asana directions are male oriented. The points that apply particularly to females are in the notes section, not in the main text per se. The reasons for this are obvious. And it is the duty of acaryas to convey these points to sisters one by one. In the past, before 1972 when males acaryas were allowed to teach females, then it was the duty of didis or dadas Wts to guide margiis. But after 1972 that approach finished, and only Didis are to guide sisters. So what Dada K is doing is a gross contravention of the code of conduct.
All that can be said is that Dada Ki is blind & restless to teach females. Time and again he does this in inappropriate and misguiding ways.
Male Wts: No right to guide females
He is a male wt and does not understand women’s issues. Verily, he has no right to guide females in our AMPS system. Yet he is restless to misguide them and in the process he is trying to ruin the image and stature of females.
Why Sixteen Points is male-oriented?
In the beginning of the formation of our Ananda Marga Pracaraka Samgha was a different era. In the general society, female hygiene etc was not talked about openly like in the west. It was looked upon as unethical. That is why the language in Sixteen Points is male oriented - as only 15 points are related directly with females. But that does not mean that sisters are not to have all 16 points - they should. But that point is to be conveyed privately from female to female, not openly.
Similarly, with regards to siddhasana and other postures, in our books the asana directions are male oriented. The points that apply particularly to females are in the notes section, not in the main text per se. The reasons for this are obvious. And it is the duty of acaryas to convey these points to sisters one by one. In the past, before 1972 when males acaryas were allowed to teach females, then it was the duty of didis or dadas Wts to guide margiis. But after 1972 that approach finished, and only Didis are to guide sisters. So what Dada K is doing is a gross contravention of the code of conduct.
http://anandamarganewsbulletin.blogspot.com
Sadguru Baba’s rule: no male Wt is allowed to teach females
Sadly, it is an ongoing problem how Dada K has weakness towards females. By one or another way, he tries to get the opportunity to go beyond his jurisdiction and go close by giving classes to female Wts and writing about females in his books etc. For example, in previous Didis VSS camps, Dada K went there to teach asanas. As you know when Wt didis attend their VSS camps they do not use their avadhutika gown etc. And no male Wt is allowed in their campus. But Dada K has a special relation with the in-charge Didi Ananda Piiyusa, and she also has a huge negative attraction towards the opposite sex.
So Dada K and Ananda Piiyusa both get their lower propensities satisfied. Dada K hints at Didi Ananda Piiyu’s’a’ to invite him, and upon her invitation Dada K reaches to the Didis VSS camp. In the previous VSS camps, Dada K arrived on-site to teach asanas to Didis. Yet those didis were already well-versed as they have been teaching Ananda Marga asanas to the entire world. Yet Dada K goes there anyway just to satisfy his animal propensities by seeing those young Didis. Otherwise Dada does not have any opportunity to see them in their casual dress. So he is quite keen to see, but for the Didis it is quite embarrassing as Dada K just gawks at them. The whole situation is so disgraceful how Dada K misguides Didis in his writings on the female issues which is not within the jurisdiction of male avadhutas.
Sadguru Baba’s rule: no male Wt is allowed to teach females
Sadly, it is an ongoing problem how Dada K has weakness towards females. By one or another way, he tries to get the opportunity to go beyond his jurisdiction and go close by giving classes to female Wts and writing about females in his books etc. For example, in previous Didis VSS camps, Dada K went there to teach asanas. As you know when Wt didis attend their VSS camps they do not use their avadhutika gown etc. And no male Wt is allowed in their campus. But Dada K has a special relation with the in-charge Didi Ananda Piiyusa, and she also has a huge negative attraction towards the opposite sex.
So Dada K and Ananda Piiyusa both get their lower propensities satisfied. Dada K hints at Didi Ananda Piiyu’s’a’ to invite him, and upon her invitation Dada K reaches to the Didis VSS camp. In the previous VSS camps, Dada K arrived on-site to teach asanas to Didis. Yet those didis were already well-versed as they have been teaching Ananda Marga asanas to the entire world. Yet Dada K goes there anyway just to satisfy his animal propensities by seeing those young Didis. Otherwise Dada does not have any opportunity to see them in their casual dress. So he is quite keen to see, but for the Didis it is quite embarrassing as Dada K just gawks at them. The whole situation is so disgraceful how Dada K misguides Didis in his writings on the female issues which is not within the jurisdiction of male avadhutas.
http://anandamarganewsbulletin.blogspot.com
Repeat Offender: Dada K
A male monk has no right to talk about female affairs. Let us also not forget that this is not the first time that Dada has misguided females in his writings. This is an ongoing issue - Dada K is a repeat offender. Sadly he has a lot of interest / fascination to misguide females. And further down those transgressions are pointed out as well.
Note: Those who do not know the Ananda Marga Wt conduct rules will not be able to understand this letter. The point is that male Wts are not allowed to teach females and vice-versa. So when a Dada is teaching Didis, that is a direct contravention of the Wt code of conduct etc, and is treated as a sin in AMPS.
Look Dada K is sneaking into women’s campus
See here what Dada K has written in his book, "My Master: The Supreme Guide":
Dada K writes: “As for females, a brassiere is needed to support the delicate breast tissue, and underwear for the genital area helps maintain balance.” (M.M.S.G, part 2, pg 23)
This is absolutely shocking. Dada K is a sannyasi yet he is putting his mind in the wrong direction. He has no business writing about female private parts; he has no jurisdiction to address this topic. Avadhutikas and female family acaryas will guide women on such matters - not a male wt, sannyasi. Yet it seems Dada K is unable to help / control himself. In all his books, talks, and preachings, he indulges in talking about the private affairs of females - as if he is the living expert. Altogether, Dada K is way off the mark.
Repeat Offender: Dada K
A male monk has no right to talk about female affairs. Let us also not forget that this is not the first time that Dada has misguided females in his writings. This is an ongoing issue - Dada K is a repeat offender. Sadly he has a lot of interest / fascination to misguide females. And further down those transgressions are pointed out as well.
Note: Those who do not know the Ananda Marga Wt conduct rules will not be able to understand this letter. The point is that male Wts are not allowed to teach females and vice-versa. So when a Dada is teaching Didis, that is a direct contravention of the Wt code of conduct etc, and is treated as a sin in AMPS.
Look Dada K is sneaking into women’s campus
See here what Dada K has written in his book, "My Master: The Supreme Guide":
Dada K writes: “As for females, a brassiere is needed to support the delicate breast tissue, and underwear for the genital area helps maintain balance.” (M.M.S.G, part 2, pg 23)
This is absolutely shocking. Dada K is a sannyasi yet he is putting his mind in the wrong direction. He has no business writing about female private parts; he has no jurisdiction to address this topic. Avadhutikas and female family acaryas will guide women on such matters - not a male wt, sannyasi. Yet it seems Dada K is unable to help / control himself. In all his books, talks, and preachings, he indulges in talking about the private affairs of females - as if he is the living expert. Altogether, Dada K is way off the mark.
http://anandamarganewsbulletin.blogspot.com
It is not “an eye for an eye”
Ananda Marga philosophy states, "Action, whether good or bad, causes deformity in the mind, and in the process of regaining its normal form one experiences as reactions good results for good deeds and bad results for bad ones. After death mind takes the shelter of unit consciousness as reaction in its potentiality (saḿskára). The unit consciousness, in order to have those potential reactions expressed, will have to seek a body suitable for the expression of these reactions. For instance, Rama dies, and his mind takes the shelter of his unit consciousness (átman) as reactions in their potentiality (saḿskára). Rama according to his actions in this life should experience as reaction (karmaphala) the pain equivalent in mental measure to a fracture of an arm at the age of eight, the happiness of getting a fortune at the age of ten, and the suffering of becoming fatherless at the age of eleven. He will have to experience all this as his deformed mind regains its normal form.
"It is important to clarify here that the actual form of suffering is not predetermined. It cannot be said what might be the actual reaction of a particular action. For example, it is not preordained that if one commits theft his things of the same value will be stolen as a reaction. The suffering is measured in terms of mental suffering to the extent which was inflicted on others by stealing their property. Thus the measure of experiencing the result of an action is mental and is in terms of pleasure and pain, and the actual form of experience has relatively no importance. Rama has to experience the pain and pleasure of all these happenings, and so his unit consciousness will have to seek a body on rebirth, where an opportunity to experience all this will be available. In order to suffer the mental agony of loss of his father at the age of eleven years, Rama has to be born of parents where the father, according to his own actions, has also to die when Rama attains that age. If it is not so, Rama will not be able to experience his reaction (karmaphala) of the suffering of the loss of his father. Thus it is seen that unit consciousness and the potential reaction (saḿskára) cannot take shelter in any body for rebirth indiscriminately. A suitable body where the opportunity and field for experiencing their reactions (karmaphala) is available will have to be sought out. It is only in such a body that unit consciousness, along with total reactions in their potentiality, will seek shelter and be reborn." (1)
Reference
1. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
तुम्हारे इन्तज़ार में अपनी बरामदा में बैठे बैठे अनेक फूल मालाएँ बनाता रहा।
प्रभात सङ्गीत 4320 तुमि ऐशेछिले मोर बकुल विताने, ना बोलिया गेले कार घरे…
( जो साधना का 6th पाठ नहीं करता, वह यह गाना नहीं समझ सकता )
हे परमपुरुष बाबा ! सुहानी बसन्त ऋतु में तुम मेरी कुटिया में आए । उस समय मेरी कुटिया, बकुल के अनगिनत फूलों से ढकी हुई थी। बहुत से फूल चारों ओर खिले हुए थे तभी तुमने मेरी कुटिया में आने की कृपा की । परन्तु आश्चर्य है ! तुम मुझे बिना बताए बिल्कुल अकेला छोड़कर उस दिन कहाॅ दूर चले गए ? हे मेरे प्रभु ! तुम्हारे इस प्रकार आ जाने से मेरा पूरा अस्तित्व भक्ति भाव से रोमाञ्चित हो गया था। मेरी नस नस में आनन्द होने लगा था। बाबा ! तुमको इस प्रकार निकट पाकर मेरा जीवन सफल हो गया है। यह तुम्हारी कृपा है। बाबा ! उस सुनहरे प्रभात के तुरन्त बाद तुम्हारी लीला ने बिलकुल दूसरा रूप ले लिया। तुम मुझे बिल्कुल अकेला रोते छोड़कर दूर चले गये। हे मेरे प्रिय ! तुम उस दिन कहाॅ और किसके साथ, किसके घर चले गए थे ?
हे दिव्य सत्ता बाबा ! तब से मैंने अनगिनत रात दिन तुम्हारी बाट जोहते निकाल दिए। तुम्हारे इन्तज़ार में अपने बरामदा में बैठे बैठे अनेक फूल मालाएँ बनाता रहा। लगता था कि बस तुम आने वाले ही हो लेकिन सबकुछ व्यर्थ हो गया, क्योंकि तुम आए ही नहीं। अब तो बड़ा ही दुख होता है कि मैं तुम्हारी वह आकर्षक मधुर मुस्कान कहीं नहीं पाता हॅूं। ओह ! तुम बहुत दूर क्यों चले गए हो। मैं अब वह मधुर मुस्कान और अधिक नहीं देख पाता हूँ जो तुम्हारे ओंठों पर उस समय देखा करता था जब तुम मेरे पास थे।
हे परमपुरुष बाबा ! तुम्हारी याद में तब से अब तक अनेक युग निकल गये। बसन्त ऋतु समाप्त हो गई और गरमी ने आ घेरा है। सुन्दर सुगन्धित बकुल के फूलों का मेरा बगीचा इस गरमी से सूख कर विखर गया है। वही बरामदा जिस पर बैठा मैं तुम्हारे आने की प्रतीक्षा किया करता और तुम्हारे लिए मालायें बनाया करता था अब मकड़जाल में छिप गया है। बाबा ! यह बड़ा ही दुःख देनेवाला और दिल तोड़नेवाला अनुभव है कि तुम इतने दूर कैसे चले गये। तुम्हारे पास में न होने से मेरा मन बिलकुल सूख गया है।
हे मेरे प्रभु ! अपनी अहैतुकी कृपा बरसा दो और मेरे हृदय में उसी आकर्षण तथा भक्ति के अपनेपन के साथ प्रकट हो जाओ।
References
1. Sadguru Baba says (in GD, Delhi, 26 Feb 1984) that when writing a Prabhat Samgiita purport then very simple words should be used so that the common mass may understand. The above Hindu purport has been written according to that guideline.
Original Ananda Vanii states: “The night of cimmerian darkness is bound to disappear seeing the advent of the dawn. That which is ever-true, which is eternal, is destined to be illuminated with the rise of the crimson dawn. Be ready for the grand ovation to that new crimson dawn in every house. Be prepared physically and mentally, armed with the force of righteousness, for the auspicious moment of the enthronement of the ever-new. Be ready to respond to the supra-cosmic trumpet.” (Ananda Vanii #69)
Note: Sadguru Baba has assigned a number to all His original and true Ananda Vaniis. In contrast, Fake Ananda Vaniis do not have any number. By this simple formula, one can easily recognise which is a true Ananda Vanii and which is fake. For the upcoming occasion of January 1st 2017, all Ananda Marga units should use one of Baba’s original and true Ananda Vaniis, not a fake one. By this way, one will surely get His blessing.
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Other topics of interest
== Section: Important Teaching ==
It is not “an eye for an eye”
Ananda Marga philosophy states, "Action, whether good or bad, causes deformity in the mind, and in the process of regaining its normal form one experiences as reactions good results for good deeds and bad results for bad ones. After death mind takes the shelter of unit consciousness as reaction in its potentiality (saḿskára). The unit consciousness, in order to have those potential reactions expressed, will have to seek a body suitable for the expression of these reactions. For instance, Rama dies, and his mind takes the shelter of his unit consciousness (átman) as reactions in their potentiality (saḿskára). Rama according to his actions in this life should experience as reaction (karmaphala) the pain equivalent in mental measure to a fracture of an arm at the age of eight, the happiness of getting a fortune at the age of ten, and the suffering of becoming fatherless at the age of eleven. He will have to experience all this as his deformed mind regains its normal form.
"It is important to clarify here that the actual form of suffering is not predetermined. It cannot be said what might be the actual reaction of a particular action. For example, it is not preordained that if one commits theft his things of the same value will be stolen as a reaction. The suffering is measured in terms of mental suffering to the extent which was inflicted on others by stealing their property. Thus the measure of experiencing the result of an action is mental and is in terms of pleasure and pain, and the actual form of experience has relatively no importance. Rama has to experience the pain and pleasure of all these happenings, and so his unit consciousness will have to seek a body on rebirth, where an opportunity to experience all this will be available. In order to suffer the mental agony of loss of his father at the age of eleven years, Rama has to be born of parents where the father, according to his own actions, has also to die when Rama attains that age. If it is not so, Rama will not be able to experience his reaction (karmaphala) of the suffering of the loss of his father. Thus it is seen that unit consciousness and the potential reaction (saḿskára) cannot take shelter in any body for rebirth indiscriminately. A suitable body where the opportunity and field for experiencing their reactions (karmaphala) is available will have to be sought out. It is only in such a body that unit consciousness, along with total reactions in their potentiality, will seek shelter and be reborn." (1)
Reference
1. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
== Section: Prabhat Samgiita ==
तुम्हारे इन्तज़ार में अपनी बरामदा में बैठे बैठे अनेक फूल मालाएँ बनाता रहा।
प्रभात सङ्गीत 4320 तुमि ऐशेछिले मोर बकुल विताने, ना बोलिया गेले कार घरे…
( जो साधना का 6th पाठ नहीं करता, वह यह गाना नहीं समझ सकता )
हे परमपुरुष बाबा ! सुहानी बसन्त ऋतु में तुम मेरी कुटिया में आए । उस समय मेरी कुटिया, बकुल के अनगिनत फूलों से ढकी हुई थी। बहुत से फूल चारों ओर खिले हुए थे तभी तुमने मेरी कुटिया में आने की कृपा की । परन्तु आश्चर्य है ! तुम मुझे बिना बताए बिल्कुल अकेला छोड़कर उस दिन कहाॅ दूर चले गए ? हे मेरे प्रभु ! तुम्हारे इस प्रकार आ जाने से मेरा पूरा अस्तित्व भक्ति भाव से रोमाञ्चित हो गया था। मेरी नस नस में आनन्द होने लगा था। बाबा ! तुमको इस प्रकार निकट पाकर मेरा जीवन सफल हो गया है। यह तुम्हारी कृपा है। बाबा ! उस सुनहरे प्रभात के तुरन्त बाद तुम्हारी लीला ने बिलकुल दूसरा रूप ले लिया। तुम मुझे बिल्कुल अकेला रोते छोड़कर दूर चले गये। हे मेरे प्रिय ! तुम उस दिन कहाॅ और किसके साथ, किसके घर चले गए थे ?
हे दिव्य सत्ता बाबा ! तब से मैंने अनगिनत रात दिन तुम्हारी बाट जोहते निकाल दिए। तुम्हारे इन्तज़ार में अपने बरामदा में बैठे बैठे अनेक फूल मालाएँ बनाता रहा। लगता था कि बस तुम आने वाले ही हो लेकिन सबकुछ व्यर्थ हो गया, क्योंकि तुम आए ही नहीं। अब तो बड़ा ही दुख होता है कि मैं तुम्हारी वह आकर्षक मधुर मुस्कान कहीं नहीं पाता हॅूं। ओह ! तुम बहुत दूर क्यों चले गए हो। मैं अब वह मधुर मुस्कान और अधिक नहीं देख पाता हूँ जो तुम्हारे ओंठों पर उस समय देखा करता था जब तुम मेरे पास थे।
हे परमपुरुष बाबा ! तुम्हारी याद में तब से अब तक अनेक युग निकल गये। बसन्त ऋतु समाप्त हो गई और गरमी ने आ घेरा है। सुन्दर सुगन्धित बकुल के फूलों का मेरा बगीचा इस गरमी से सूख कर विखर गया है। वही बरामदा जिस पर बैठा मैं तुम्हारे आने की प्रतीक्षा किया करता और तुम्हारे लिए मालायें बनाया करता था अब मकड़जाल में छिप गया है। बाबा ! यह बड़ा ही दुःख देनेवाला और दिल तोड़नेवाला अनुभव है कि तुम इतने दूर कैसे चले गये। तुम्हारे पास में न होने से मेरा मन बिलकुल सूख गया है।
हे मेरे प्रभु ! अपनी अहैतुकी कृपा बरसा दो और मेरे हृदय में उसी आकर्षण तथा भक्ति के अपनेपन के साथ प्रकट हो जाओ।
References
1. Sadguru Baba says (in GD, Delhi, 26 Feb 1984) that when writing a Prabhat Samgiita purport then very simple words should be used so that the common mass may understand. The above Hindu purport has been written according to that guideline.
== Section: Ananda Vanii ==
Grand ovation to that new crimson dawnOriginal Ananda Vanii states: “The night of cimmerian darkness is bound to disappear seeing the advent of the dawn. That which is ever-true, which is eternal, is destined to be illuminated with the rise of the crimson dawn. Be ready for the grand ovation to that new crimson dawn in every house. Be prepared physically and mentally, armed with the force of righteousness, for the auspicious moment of the enthronement of the ever-new. Be ready to respond to the supra-cosmic trumpet.” (Ananda Vanii #69)
Note: Sadguru Baba has assigned a number to all His original and true Ananda Vaniis. In contrast, Fake Ananda Vaniis do not have any number. By this simple formula, one can easily recognise which is a true Ananda Vanii and which is fake. For the upcoming occasion of January 1st 2017, all Ananda Marga units should use one of Baba’s original and true Ananda Vaniis, not a fake one. By this way, one will surely get His blessing.
== Section 2: Links ==
Other topics of interest
