Journey of self-glorification + 2 more

Baba

Journey of self-glorification

Note: Only those who sincerely practice the higher lessons of sahaja yoga meditation can understand this.

Namaskar,

First we should remind ourselves of Guru’s special teaching: “They forget that their self-applause is rather boring for others.”

Ananda Marga ideology guides us, ““Kiirttaniiyah sadáharih”. Kiirtana should be done on Hari and on no other entity. One should not praise oneself. …  There are many people who are very fond of praising themselves by telling everyone what wonderful things they have done, but, as mentioned in this sloka, kiirtana is not for one’s own self but for Hari. Even though people are taught to do kiirtana for Hari, they still make the mistake of praising themselves too much. Sometimes their self-praise is so intense that others are obliged to say, “Please stop praising yourself so much.” They forget that their self-applause is rather boring for others. Human beings should realize that no one likes to hear the self-praise of others.” (1)

Thus, kiirtana means singing the glory of the Supreme, i.e. Parama Purusa. Moreover, in Guru’s compositions of Prabhat Samgiita, He guides us how ideal bhaktas behave: “A'mi nijere praca'r karibo na'..." (P.S. #0337)

Meaning: I will never glorify my own existence. I will never propagate about my own personality...

Thus, in any narrative, one must not focus and highlight one’s own petty existence. Rather the aim should be to glorify the Supreme Entity - Lord Shrii Shrii Anandamurtiji.
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No longer have anything of their own

Secondly, the spirit of being an avadhuta is to dedicate everything to Marga Gurudev. By getting avadhuta diiksa and by getting their new avadhuta name, they they no longer have anything of their own. In that blessed state, everything belongs to Shrii Shrii Anandamurtiji. And Shrii Shrii Anandamurtiji is their mother, father, & everything. That is the oath they have taken.

So when any Wt writes a book then these two guiding principles must be at the forefront: (1) Do not highlight oneself, and (2) dedicate everything to Sadguru Baba. Otherwise, that writing will be useless and merely expose the writer’s selfish outlook. Giving way to self-glorification as is done in materialistic societies is not at all befitting an avadhuta of Ananda Marga.


Self-glorification will bring degradation

Due to Sadguru Baba's divine teachings, Ananda Margiis (Wts and family margiis) follow a more sentient way of living than in the common mass. This applies to diet, dress, communication style, and numerous other avenues. Internally every sadhaka has a personal relation with Parama Purusa and externally looks upon all as a manifestation of the Supreme - all are brothers and sisters.

In contrast, usually in this materialistic era, money, power, privilege, prestige, & post are everything. This is the general trend these days where one central theme is rampant: The tendency to glorify oneself, i.e. self-glorification.

Most Ananda Margiis are aware that self-glorification is not good. Internally most do not feel comfortable with this so they divert the mind in a positive direction. For sadhakas, it is universally known that giving way to self-glorification will bring about one's degradation.
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Self-praise is anti-dharma

Praising and highlighting oneself is directly against our Ananda Marga mores - against our Ananda Marga way of life.

Sadguru says, "Human beings are made of flesh and bones. If their heart or lungs stop functioning, in that case they will be lifted onto the shoulders of 4 other people in order to get thrown onto the funeral pyre. When this is the situation of human beings, where is the scope for self-glorification?" (2)

When human life is so delicate and one will have to take such help from others in their final hour of need, then how can anyone think they are so great and praise oneself. And here are more teachings that warn of the dangers and lowliness of self-promotion and self-glorification.

Ananda Marga philosophy guides us, "Why on earth should he indulge in self-publicity? To whom will he publicize himself? Such acts are the antics of common, avaricious people with beggar-like mentality." (3)

Ananda Marga ideology states, "Your vanity may increase. You may think: "I have done this, I have done that, I am not an ordinary man'. This is a psychic disease." (4)

Sadguru Baba says, "A person boasts of learning, intellect and fortune. But nothing is eternal. Therefore one who boasts of anything of this world is a fool." (5)

So it is evident that there is no scope in our Ananda Marga lifestyle for self-praise.
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Self-glorification of Dadaji's narrative

Now let’s take a look at Dadaji’s memoir. 

[A] Here below, the description of Dadaji's memoir gives an overview how the entire memoir is focused on Dadaji, not Sadguru Baba:

"This is Dada’s memoir. It chronicles his life, from his upbringing in New York right up to the present time."

[B] Next, the memoir depicts that Dadaji grew up watching television in Brooklyn, a borough of New York city" 

"his early days watching TV in Brooklyn"

[C] That on Dadaji's own personal website he highlights how he was an elite student:

"He graduated from Colgate University in 1968 with high honors."

[D] The memoir also shows Dadaji's great involvement with the drug / counter-culture era:

"his meeting with the famous hippies of the 60s" 

[E] The book talks about how Dadaji was interested in writing and editing.
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Against his avadhuta oath

[F] And finally in his memoir Dadaji talks about how he makes it back to his final destination: "back to New York."

Dadaji fails to realise that as a sadhaka the final destination is Parama Purusa, not the mundane city of one's birth. Yet his memoir culminates with his own return to the land of his birth - which goes against both the spiritual philosophy of Ananda Marga and his oath as an avadhuta. 

[G] The memoir further describes how the whole books is about Dadaji's approach to life - as if Dadaji himself has given all his own teachings. 

"In this journey, this peaceful journey, we share in Dada’s calm approach to giving, to living the right life."

So the description of the memoir utterly fails to show how it is Sadguru Baba who has given the teachings of yama and niyama, sadhana, Sixteen Points, conduct rules, and countless other guidelines. The memoir description leads one to think that Dadaji is the source of all such teachings. 

[H] Shockingly both on the About page of his website and in the write-up of his book, there is no mention of Guru: Neither the name Baba nor Shrii Prabhat Ranjan Sarkar nor the name Shrii Shrii Anandamurtiji.
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Self-praise abominable as the stool of a sow

Ananda Marga ideology guides us, “When nothing ever ceases to move, then can you remain permanently in this world? Even the effort to establish oneself permanently in this world is unnatural, because this pratiśt́ht́á is as abominable as the stool of a sow. Hence one should give up all these three – abhimána or inflated ego, gaorava or self-aggrandizement, and pratiśt́a or desire for prestige – and worship the Lord.” (6)


Credit should be given to whom

Here Baba directs as to what our approach should be:

Ananda Marga ideology says, "When any work is done, the concerning sadhaka is not to be given any credit; the credit should be given to Parama Purus'a." (7)

Tragically, Dadaji forgot this dharmic spirit. 

Namaskar,
in Him, 
Gautama

Which avadhuta dada did like this

The avadhuta who is releasing a memoir that wholly focuses on himself is Dada Vedaprajinananda. And the name of his book is: "From Brooklyn to Benares and Back"


Subodh & Innerworld Publications are also implicated

Both Subodh (Professor Sohail Inayatullah) and Inner world publications have been greatly involved in highlighting Dadaji's memoir so they are accomplices in this sin. 

Again if this were a memoir about some regular Joe then fine. But here we are talking about an avadhuta of Ananda Marga. That is what makes this entire scene so disgraceful.
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SCENES FROM DADAJI'S MEMOIR:

HE FORGOT ETERNAL TRUTH THAT JOURNEY LIES AT THE SUPREME

For your further review, here are a few scenes from the video preview of Dadaji's memoir. All the below images are actual scenes that Dadaji selected to promote his memoir.

First Dadaji’s shows us that his journey is from Brooklyn to Benares and then back to Brooklyn - that is the title of his book. Sadly, as an avadhuta of Ananda Marga, Dadaji seems to have forgotten that the culmination of one’s journey lies at the altar of the Supreme.





Next Dadaji invites the reader to come along with him on his personal journey through a myriad of events like watching television and hanging around with drug-culture hippies of the 1960’s.





Once again in this below visual Dada emphasizes how after touring the globe New York will serve as his final resting place, not Parama Purusa.





Remember, the above images are actual scenes that Dadaji selected to promote his memoir.

JUST AN EXERCISE IS PSYCHIC EXTRAVAGANZA

Furthermore Dadaji’s memoir is just an exercise in psychic extravaganza - not any type of dharmic presentation. Just he is mindlessly spewing and presenting whatever mundane things happened to him in this life. As an avadhuta he is to help others remove such type of extravaganza from the mind and not plunge them into it.

Ananda Marga philosophy states, “Now everywhere, in cent per cent of the cases, there is wastage of human psychic potentiality. The psychic potentialities of human beings are immense, but people do not utilize them because most of their valuable time is wasted in undesirable thoughts, in psychic extravaganza. Suppose human life is an average of sixty years. Twenty years of that is spent in sleep, and the remaining forty years are wasted in petty or useless activities. How much time do people really get to devote to worthwhile tasks? This psychic extravaganza should be checked either by physical approach, or psychic approach, or by spirituo-psychic approach...You should remember that in most cases human intellect and intuition are wasted in extravaganza, in useless pursuits; they are not at all utilized for constructive or worthwhile endeavours.” (7)

Next we learn about Dadaji favorite cartoons and TV shows when he was a small boy. This below image was hand-picked by Dadaji to promote his memoir.





We also gain insight into Dadaji’s tremendous interest in American pseudo-culture, i.e R & B or Rock’n Roll music. Those who know Dadaji know that this attachment remains strongly imbibed within him to this very day.

References
1. Ananda Vacanamrtam - 8, The Lord Should Always Be Praised
2. Ananda Marga Ideology Way of Life - 11, Taking the Opposite Stance in Battle
3. Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 3
4. Ananda Vacanamrtam - 14, “Prańipátena Pariprashnena Sevayá” – 1 / Yoga – Its Fundamental Factors
5. Ananda Vacanamrtam - 1, The Three Factors for Spiritual Elevation
6. Ananda Marga Ideology Way Life - 11, Taking the Opposite Stance in Battle
7. Subhasita Samgraha - 18, The Path unto the Abode of Beatitude

*        *        *

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

*        *        *

== Section 2: Prabhat Samgiita ==

Mind vs soul: defining characteristics

Ananda Marga ideology states, “Now you know, in the mind of each and every living being there is this feeling of “I exist”. There is one “I exist” in you. “I exist.” “I am.” “I exist.” Mm? This “I” is the subtlest mind. But don’t you know that there is the feeling of “I exist” in you? You know it, you know this fact, that there is the feeling of “I exist” in you. Don’t you know it? You know that there is a feeling of “I exist” in you. Then, “I know the fact that I exist. I know the fact that there is a feeling of ‘I exist’ in me.” Now here the “I” of “I exist”, the subject of the sentence “I exist”, is the subtlest mind. And the “I” of “I know” – “I know the fact that I exist” – the subject of the sentence “I know”, that “I” is the átman, is the spirit, is the soul. It is not mind. There is a feeling of “I exist” in me – “I exist”. That “I” is the subtlest mind. The feeling that “I exist” is in me, is known to me. That knowing “I” – “I know that I exist” – that knowing “I” (the “I” of “I know”) is the átman, the spirit, the soul.” (1)

Note: Everybody has a mind. And the feeling associated with the mind is, “I am”, “I exist”. That quality is indicative of mind. And everyone also knows that they exist and that they have a mind. The entity that knows that they have a mind is the soul. The conclusion is that “I am, I exist” is the feeling of the mind, and the feeling, “I know I exist” is the feeling of the atma or soul. 

Reference
1. Subhasita Samgraha - 24, Longing for the Great

== Section ==

The sections below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

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Those Who Say “Well, It Is Only A Pig – Let It Die,” They Are What

"Human beings neglect many things in this world without any plausible reason. They forget that Parama Puruśa resides in every object, even the most neglected one. They fail to look at the world with proper social benevolence. Suppose a pig is writhing in pain. The onlookers casually say, “Well, it's only a pig – let it die,” and thus neglect Parama Puruśa in the form of a pig. Such an error will result in their overall progress being retarded. One should not detest anything as everything is a manifestation of Parama Puruśa. Parama Puruśa cannot hate anyone or anything in this world – how can He, all are His manifestations – so on what grounds can humans hate anyone or anything. If one hates His manifestation it means that one hates Parama Puruśa Himself. Let no human being be so arrogant. It has been said, “Amáninam mánadeyam” – “respect the disrespected.” Those who are disrespected and rejected by society should also be recognized by us as manifestations of Parama Puruśa. We must respect them with due honour as Parama Puruśa has chosen to manifest them in that particular way. We should always be very courteous to them. Hence the third duty of a devotee is to respect those people whom no one respects. We must approach those who are unloved, ridiculed, and in need of affection, and tell them we care for them. By honouring them and restoring their dignity we will make them happy; their minds will become filled with joy." (AV-7, How Should a Devotee Behave?)

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== Section 3: Links ==

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