Avadhuta? + 3 more

Baba

Avadhuta?

Note: This letter is only for those who have reverence for Sadguru Baba Shrii Shrii Anandamurti ji and try to learn and follow His Ananda Marga ideology.

Namaskar,

According to Baba's teaching, monks must only maintain a link with the universal family. Our Wts are not to have any connection with their unit family whatsoever. Thus if anybody does not wish to leave their worldly, unit family then they should not become a monk. Although both family life and monk life are important in their own ways, but one of the qualities of becoming a monk is that they must give up all relations with their worldly / laokik family. What has been expressed above is not new to anyone, rather this is the common longstanding rule and way of life in Ananda Marga.
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Baba's rules for avadhutas

Indeed since long Baba has instituted such rules for Wts.

Wt conduct rule states, "One should not talk of one's family affairs." (1)

Thus according to the Baba's conduct rule, avadhutas must not talk about their worldly family. In the same spirit Baba has given another rule for wholetimers. In "32 Rules for Avadhuta", Baba has put for the following rule.

Wt conduct rule states, "No relationship should exist with worldly family." (2)

For an avadhuta Shrii Shrii Anandamurtiji is everything. Father, mother, brother, sister all relations. However, not all are adhering to Baba's guidelines and mandates.

In particular one long-time avadhuta has written tales of his life with his worldly (laokik) family from before he was an avadhuta. Yet he is doing so using his avadhuta name. So this is entirely wrong and against the principles of being avadhuta. Because an avadhuta has completely forsaken all worldly ties and wholly embraced Lord Shrii Shrii Anandamurtiji as their everything.
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Avadhutaship is rebirth of that person

According to our Ananda Marga scripture, avadhuta means new life. That is why a new name has been given. Thus becoming avadhuta is like being re-born. Verily at each and every juncture or stage of an avadhuta's development and training - from trainee to brahmacarii to acarya and finally to avadhuta - they are given a new name. Because each stage represents a departure from the old and a new birth-- a new beginning. So those renunciates are leaving their old life behind. In which case, where is there scope for an avadhuta to reminisce publicly about life with his laokik / worldly family.

Everything is new: New name, new uniform, new look, new identification. Everything is entirely new. And one no longer has any link with their old life. That is the real spirit of becoming avadhuta.

For example, suppose one beggar was a king in his previous life but now he is a beggar - or vice versa. In that case of now being a beggar, he cannot go back and tell the queen that 'I am your husband so please accept me.’ Because the history of one's previous life has no meaning in this practical world.

In the same way, the life of an avadhuta is treated as a re-birth. And in that case Sadguru Parama Purusa Himself is the father, mother, everything. This is a very lofty teaching of Baba which has great charm. Unfortunately one or two have forgotten all these points. And they did just opposite from what the dharma of avadhuta life is. Please read below how one avadhuta has written worldly gossip in his own book about his former life and his relation with his worldly family.


Demi-avadhuta's extravaganza: reminiscing laokik family-1

Our avadhuta wrote:

• (A) "I also tried many jobs, each for a few months, including working as a lawyer's investigator, a postman, a construction worker, a supermarket clerk, and many varied jobs on a golf course." <end>

And after writing the above about himself he goes on to write about and describe all the members of his laokik / worldly family. Yet this is done in his own autobiography which is supposed to be about someone from the west who became an avadhuta. Here below our avadhuta is talking about his laokika father and laokika mother:

• (B) "I was brought up in a middle-class suburb north of Chicago. My father was a trial lawyer and my mother was a housewife-cum-oil painter." <end>

So here above in print this avadhuta has written about his laokika father and mother as if those are still his real parents - even after becoming avadhuta.But that is not all,  here below Dada is eulogizing about the worldly talents of his laokik sister. Our avadhuta wrote:

• (C) "My only sibling was a sister who achieved a fair degree of international fame as a cellist in a top-notch trio." <end>

So like that in his book this avadhuta write about all his worldly family relations, when we all know Baba has given the rule that avadhutas must not maintain any link with their worldly family. Nor is an avadhuta allowed to speak of his worldly family. Doing so is against Guru’s rules of avadhuta. But even then our avadhuta Dada does not stop there.
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Demi-avadhuta's extravaganza: reminiscing boyhood pet dog-2

Our avadhuta wrote in his book:

• (D) "The most extraordinary member of our family was our dog, Judy, whom I once calculated knew one hundred and fifteen words, responding to each of them even when they were spoken in monotone. For example at the faintest mention of the word 'bath', she would raise her ears and dive behind the sofa. Judy once indicated to me that the best place for meditation was actually right there, behind the sofa, where no one could disturb her, though I believe she was joking." <end>
  

Thus in these [above] mentioned four quotations, first our Avadhuta Dadaji wrote about his own worldly life before enter the Marga and becoming an avadhuta etc, then about his worldly / laokika parents, and then his worldly sister and then, in the end, about his worldly pet dog. All of which goes against the letter and spirit of Baba's mandates for avadhutas.


Conclusion

Of course if such writing would have been done by a regular family person then that would have been acceptable; it would not have been against any codes of coduct. Because family persons have a responsibility to maintain a link with their laokika parents etc. But here with our Dadaji the case is different because he is WT and not only that but in his book he is claiming himself as the first westerner to become avadhuta. Yet in his book he is breaking those very rules for being avadhuta. That is the central reason why his writing is not at all acceptable. Because Baba does not approve of any avadhuta maintaining any link or relations with their worldly family.

Namaskar,
Pavitra
Peter Newcomb


Which Dada is this

The name of the Dada who wrote about all his laokik / worldly family experiences in his book is Dada Dharmavedananda.
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~ In-depth study ~

Rebirth of the avadhuta means old personality is dead

Here again it should be said that Avadhuta means new life or new existence because a new birth happens whereby one receives new name, a new uniform, and a new identity. So when a person becomes an avadhuta then the old personality is dead, nothing remains. That is the true avadhuta in real sense - otherwise if they are reverting back and engaging in their old life then they are just fakes. Because talking about old things and using their new avadhuta name is just hypocrisy. So best if if no avadhuta should write about their laokik family as it is unbecoming and against the spirit of being avadhuta.

They will form a negative opinion about our avadhutas

With regards to the avadhuta who wrote about his laokika family and their dog etc, he should announce to different media that this book should be re-edited. And with the respect of WT conduct rules, he should take out these above mentioned totally negative writings which goes against Baba's teaching. Otherwise (a) innocent people in confused state will think that our avadhutas must have relation with their worldly family; (b) If anybody will read this very page and if they know about Baba's teaching then surely they will form a negative opinion about our avadhutas on the whole; (c) whenever writing nothing should be written which goes against Baba's teaching. Otherwise the entire purpose of the book is in question. When obviously the purpose of writing was to project Baba's teaching but unfortunately it is doing something else.

In this present era when our organisational leadership is fractured and many workers are not getting TP's or attending reporting, there is a lot of freedom amongst our Wt's. Some are using this freedom for dharmic purposes: Doing pracara and sadhana. And some are using this freedom in another direction: Indulging in social violations etc.
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More about conduct of any acarya

Guru says in His discourse entitled Conduct of Acarya: "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." (3)

Guru says in His discourse entitled Conduct of Acarya: "Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words." (4)

Ananda Marga philosophy warns how improper leadership brings terrible harm to society.

Ananda Marga ideology says, “Today there is catastrophe and misery in human society and there is one reason: the defective leadership of society. People blindly follow even unintelligent leaders. The leaders hypnotize and attract thousands with their tall talks, gestures and other dramatics. Understand that the poverty and misery of any people in any country are the sins of the leaders. True leaders should always be vigilant and think how to work best for human society: they must be ever cautious that under their guidance the people are not led to darkness, death and immorality.” (5)


Snake inside the house is more dangerous

Ananda Marga ideology guides us, "अपना आदमी हो, घर का आदमी हो ; कोई सत्य से इधर-उधर हट गया, sincerity की कमी जिनमें है—उसका विरोध करो, बर्दाश्त मत करो | अपना आदमी है तो क्या है | अपना आदमी अगर असाधु है, insincere है, तो, और भी अधिक ख़तरनाक है | क्यों ? बाहर में अगर साँप रहा, वह जितना ख़तरनाक है, घर में अगर साँप घुस गया तो और भी अधिक ख़तरनाक है | इसलिए, और भी, उसका अधिक विरोध होना चाहिए |” (6)

Here is an English summary of Sadguru Baba’s the above Hindi teaching: If our own person or relative deviates from the truth or is lacking sincerity, oppose him. Do not tolerate him. It does not matter if he is our own relative. If our own person is dishonest and insincere then he is more dangerous. If a snake is living outside the house in the wild it is dangerous, but if that snake enters inside the house then it is more dangerous. Therefore wrongdoers of the organisation should be opposed more strongly. (7)

In His above guideline Baba explains that bad elements in society are dangerous, but bad elements inside your house - inside your organisation - are more dangerous. Do not tolerate them, benevolently oppose them. So they can rectify their ways and become an asset to our Ananda Marga society.
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References
1. Rule #28 of 37 Workers Rules
2. "32 Rules for Avadhuta", Rule #9
3. Ananda Vacanamrtam - 31, Conduct of an Acarya
4. Ananda Vacanamrtam - 31, Conduct of an Acarya
5. Ananda Vacanamrtam - 31, Conduct of an Acarya
6. Sa’dhana’ kii Mukhy Ba’t – Satya’shraii Bano, EGD 25 November 1978 Mumbai (NP); Taking Shelter in Satya is the Essence of Sadhana, EGD 25 November 1978 Mumbai
7. Trans: Dr. T.R.S.

List of various spelling

Note that various people write Dada Dharmavedananda’s name and refer to him in various ways: Dharmawedananda, Dharmabedananda, Dada Dharma, Dharma Dada, Dharmaveda, Dharmabeda, Dharmaweda, Dada Dharmavedanadji, Dharmabedanandaji, etc

*        *        *

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

*        *        *

== Section 2: Prabhat Samgiita ==

Baba You came as Mahasambhuti

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

"Yugántarer tamasá náshite, álor jhalake esechile..." (Prabhat Samgiita #4718)

Purport:

O’ Parama Purusa, to eliminate the darkness piled up over the ages, You came in the flow of light. In those dark days of the distant past the whole society was drowned in dogma and everyone was suffering in pain and agony. In that desperate moment, in a flash of lightning - floating in the rhythm of dance, You took advent as Mahasambhuti. You came and showered Your grace to wipe away the age-old staticity and inundate this earth with bhakti. 

Baba, O’ Parama Purusa, before Your auspicious arrival, it was very bleak; there was no positive pulsation of life. Just there was sorrow and misery in every direction. People were depressed. The society was submerged in the murkiness of materialism and selfishness. There was greediness, infighting, and hatred all around.  Nobody had the stamina to shake the struggling humanity from its inertia. No one valiantly came forward and declared, “Arise, awake, the new dawn has come! Get rid of all dogma and follow the path of neo-humanism!” No one called out, “Always keep the great ideology in mind: True progress is only when one is advancing towards divinity, Supreme fulfillment, and the Cosmic Entity.”

Baba, Your victorious chariot is fast moving forward, with its rattling sound, in the bhuloka, duloka, and triloka and throughout the infinite arena. Your exquisite vibration is reaching each and every corner of this vast cosmos. The entire universe is being transformed in all the realms: physical, psychic, and spiritual. O’ Parama Purusa, You told everyone this eternal truth, “In your frustration do not sit and cry in the depths of hell. Arise, awake, and follow the sublime path. Human life is very valuable and you must not forget that Your destination is Parama Purusa.” Baba, You bestowed this magnificent and blessing upon all.

O’ Parama Purusa, You came and wiped away all the darkness by infusing Your endless effulgence. It is Your grace, it is Your mercy...

Note about Prabhat Samgiita #4718:

The below passage from Ananda Marga ideology following discourse expresses the conclusive idea of this Prabhat Samgiita.

Ananda Marga ideology says, "O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the  roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor's flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun's brilliance towards the attainment of the Supreme state." (1)

Those same divine ideas which Sadguru has given in His various discourses are also present in Prabhat Samgiita. That means the ideas which have been given in prose have also been given in the music and poetry of Prabhat Samgiita. The main difference between Ananda Marga ideological discourses and Prabhat Samgiita is that Prabhat Samgiita is quite concentrated. Those teachings of Prabhat Samgiita are presented in a very condensed form - such as in half a line or less; whereas in Ananda Marga discourses that same idea might be explained over the course of several pages or more. That is why without proper translations and purports, Prabhat Samgiita is often unintelligible.

Reference
1. Subhasita Samgraha - 1, The Call of the Supreme

== Section 3: Important Teaching ==

Who cannot accept their mistake

Ananda Marga philosophy states, “Those who are egotistic will not accept their mistake even when they discover it. They will say, “You see, it seems I made a mistake and So-and-so has pointed it out. This is a great insult to me – I cannot tolerate it! Though he may have spoken the truth, it is beneath my dignity to accept it. It is too humiliating! If I even admit that I have harmed the people, that will be a great slur on my character – how can I allow that to happen? So I will continue to maintain that what I have done is right. This may harm people, but I must make sure that my prestige is not injured.” (1)

Reference
1. Liberation of Intellect - Neohumanism Is the Ultimate Shelter (Discourse 11)

== Section 4: Links ==

Niilakantha Divas - Feb 12

• #1: How to commemorate this historic occasion
  

• #2: Niilakantha Divas

• #3: Another angle: Niilkantha Divas
  

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This email contains four sections:
1. Posting: Avadhuta?
2. PS #4718: Baba You came as Mahasambhuti
2. IT: Who cannot accept their mistake
3. Links