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Sadhana Mantra + Some EC News

Date: Thu, 08 Jan 2009 23:22:03 -0000 Subject: Sadhana Mantra To: From: "Ram Baba "Mor din cale ja'y a'sha-nira'sha' toma'r tarei priyo..." (PS 3507) Purport: Baba, my days and nights are passing in the hope and hopelessness of longing for You, O' my dearmost. Baba, when I see that You are not coming then my life is sunk in hopelessness. But when I think about Your divine grace then with deep hope I think that I will get you. Baba, in this way all my time passes. O' my most supremely benevolent majestic One, when I think about You sometimes I cry in the agony of not getting You and sometimes I smile with my empty hopes-- dreaming of Your blissful arrival. Baba, I always keep my eyes fixed toward the blue sky of my mind. There I look for You in Your divine abode. Baba, I am calling You with tears in my eyes; please give a little response to my call. Baba, the black fog permeates each and every pore of my mind. By coming in a most sweet, charming, and attractive way, please grace me by wiping away all the cimmerian darkness from my mental temple. O' my dearmost Baba, by Your divine grace make me pure and blemishless. Baba my life is passing in Your divine attraction. Please shower Your causeless grace on me and make me Yours...
Note: At the bottom of this letter is a new updated about the situation and condition of EC Namaskar,
'Mananat tarayet yastu sah mantrah parikiirttitah'
Baba says, "Mantra is that particular word whose repetition or auto-suggestion or outer-suggestion helps the microcosm free itself of all the fetters of physical, psychic, and spiritual, life." (AV-5, p. 96) In His above teaching Baba is guiding us about the important role auto and outer suggestion have in the repetition of a mantra. We all know that in the first lesson of our AM sadhana we use a mantra. And each one of the AM Ista mantras are based either on auto suggestion or outer suggestion. So some sadhakas have Ista mantras which are based exclusively on auto-suggestion; and some have mantras based only on outer suggestion. It varies from mantra to mantra. For example, for some sadhakas their Ista mantra is based on auto suggestion. The meaning is, 'I am that...', ie 'I am Brahma'. So in this case the sadhaka is suggesting this idea to himself while repeating his mantra. And during the repetition of the first half of the Ista mantra while inhaling the sadhaka thinks 'I am'. And when repeating the second half of the Ista mantra while exhaling he ideates on 'Brahma'. This is how the Ista mantra works with auto suggestion. And that is what Baba is referring to in the above guideline. Whereas in outer suggestion the types of mantra used in first lesson is somewhat different. In that case Gurushakti gives the suggestion to the sadhaka, 'you are that...', i.e. 'you are Brahma'. So here 'you' means the sadhaka, not someone else. Thus during the first half of the mantra on the inhalation the idea comes from Gurushakti to the sadhaka that 'you are'. And on the second half of the Ista mantra upon exhalation the ideation is on 'Brahma'. This is how an Ista Mantra works with outer suggestion. Thus when repeating their Ista mantra every sadhaka must follow either auto suggestion or outer suggestion, depending on their mantra-- as it is allotted by their acarya. But one must not do both types of suggestion, auto & outer. This should never be done.
Only that mantra which leads to liberation in all the spheres of life is the real mantra. Avidya tantric mantras are made for some mundane achievements. An avidya tantric mantra cannot be called a mantra in true sense. Because by repeating those avidya tantric mantras one will never be able to attain salvation. As described above a mantra is only that term which when repeated frees one from all types of bondages.
In our Ananda Marga, everyone gets an Ista mantra according to their inherent samskaras. And that mantra which they get is based either on auto suggestion or outer suggestion. If anyone is not aware about the meaning & type of suggestion regarding their mantra then the mantra will not work. In that case there will not be mantra caetanya in their sadhana. Here mantra caetanya means the mantra will not be awakened; it will remain dormant and their sadhana will be fruitless. So if anyone does not understand the specifics about their mantra, suggestions, and meaning then they should ask a proper acarya whom they feel can give a proper answer. One should not ask with an acarya who does not know because they will not say that they do not know; instead they will say that it is all useless and to save their prestige they will only misguide. Namaskar, Ram
Dhobii Ka' Kutta', Na' Ghar Ka', Na' Gha't Ka'
The basic meaning of the above proverb is that the washerman's dog (Dhobii Ka' Kutta') is useless: It neither protects the house (Na' Ghar Ka') nor the place where the washerman does his work by the river (Na' Gha't Ka'). Hence the dog has no value at all. The above neatly describes the so-called relation between the EC camp and the B Brigade. Parmeshvarananda and his EC cohorts desperately want to grab hold of B group and hug them to get some booty. But Sarvatmananda and his B team associates want no part of it. Nor is H group interested in embracing Parmeshvarananda and his group. In the process Parmeshvarananda is just getting kicked around and that is why he is like that like the Dhobii Ka' Kutta', i.e. the useless dog of the washerman. Just as the washerman's dog neither protects the washerman's house or work area, Parmeshvarananda can neither get power by trying to hug B group, nor by hugging H group, nor can he get power through his own means. Wherever he is, he just just gets kicked around. That is the pitiful condition of EC. Here let us remember that EC's goal is to get some crude power; their interest is not to establish dharma or do something great. EC wants some booty. That is why many say that the so-called relation between EC and B group is just like one filthy marriage that cannot last. There is no love involved. From one side there is superficial attraction to get something and from the other side there is utter rejection. EC wants to hug B group in order to grab hold of some power, but B group has no interest in sharing an iota of its power with the EC team. Both are in it for their own self-interest. There is not an ounce or even one shred of ideology involved. And in the end, due to the impotent nature of the EC team, their token leader Parmeshvarananda comes off looking like Dhobii Ka' Kutta' (the washerman's dog), just one useless being who cannot hold its own ground in any place. Of course, no one should conclude that Ranchi is, by default, one shining star. They have no feeling for ideology. At any and all cost, they are grabbing what power they have by keeping B and EC in harms way.
****************************************** Ka'pa'lik
Baba says, "'Ka' means the objectivated world. The entity that preserves this objectivated world is 'ka'. Human beings who have taken the responsibility of serving this 'ka', that is, of serving this objectivated world, are called 'kapalika'. Our Avadhutas practice kapalika sadhana, that is, they do the palana kriya (nourishment) of 'ka', they do the pa'lana kriya of this objectivated world. They are to serve humanity." (AV-5, p.99) Note: In our Ananda Marga it is commonly known that those who do sadhana with the kapa'l (human skull) are called ka'pa'lik sadhakas. Yet in the above quote, Baba guides us that the inner concept the term ka'pa'lika is those dedicated for serving this expressed universe; they are ka'pa'lik. So by this definition, in the true sense anyone who is dedicated for the welfare of the society is ka'pa'lik, irrespective of what type of sadhana they do. But they must serve the society. Unfortunately these days many of those calling themselves as kapalikas are not dedicated for uplifting humanity, only they are dedicated for their stomach and the post (chair). So their kapaikship is just a namesake only. With our vivek, if we search around we may find some kapalik sadhakas in the true sense of the term. But they are rare. And such people never get recognition in their lifetime; yet they are pathikrt-- vanguards of the society. They are the real assets of human civilisation. Note 2: When Baba teaches kapalik sadhana to any Wt or margii, then the criteria of imparting initiation to anyone is based on the degree of their involvement in social service. And after getting initiated they have to show a high degree of efficiency and efficacy in social service projects.This is the general trend.

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