Why Some Do Not Feel Graced

Date: Thu, 27 Dec 2012 19:33:49

From: Pradiip Deva
Subject: Why Some Do Not Feel Graced
To: am-global@earthlink.net

Baba

== WHY SOME DO NOT FEEL GRACED ==

Namaskar,
As sadhakas, one of the main things in life – or the main thing in life – is to cultivate a sweet and intimate relation with Parama Purusa.

Because only He is our eternal Friend who remains along with us forever and ever; only He is that all-powerful Entity of this grand universe who can save us from all kinds of troubles and difficulties; only He is that Bliss Personified Entity who can fill our hearts with unending love and compassion.

So when Parama Purusa alone is that Divine One, naturally then it is most advantageous and very intelligent to nurture an intimate relation with Him.

In Baba’s below mentioned guideline, He uniquely shows us how in our day to day existence we can establish such a devotional and intimate link with Parama Purusa – one that will grow and flourish more and more by His grace.

BABA’S GRACE IS EVERYTHING

To do anything in this universe takes energy, and that energy comes from Him.

All of us are aware and it is indeed well known that the devotional scriptures of A’nanda Ma’rga proclaim that everything happens due to the supreme grace of Parama Purusa. There is not a single event or day to day occurrence that transpires in this vast expressed universe that is not the direct result of His divine grace – His krpa’.

Gurukrpa’ hi kevalam
“The Guru’s grace is everything.”

Baba says, “This alone is the supreme truth. This is the be-all and end-all of life.” (A Few Problems Solved - 8)

Hence it is a universal truth and well accepted fact that Baba’s grace is everything. All good things in life and all positive results are all due to His causeless grace.

Even then, due to their vanity, in their heart of hearts various jinanis have their own separate perspective.

The bhakta feels in his heart that Parama Purusa is gracious and doing everything whereas jinanis feel that they themselves are doing everything. And that is the big different in mind-set between the two.

Bhaktas give credit to Parama Purusa and that brings more feelings of devotion, while the jinanis give credit to themselves and that creates the feeling of vanity, i.e. the umbrella of vanity. That is why some do not feel graced.

WHO SHOULD BE GIVEN CREDIT

Let's analyse who should be given credit when any work is done.

Suppose you performed an action. Someone fell down on the railroad tracks and you picked them up and saved their life and the next day it was reported in the newspaper. By reading the article, you become very happy and proud of your good deed. Others are appreciating you and you are pleased with yourself. From the viewpoint of the general society, this is all quite normal.

According to the dharmic dictates of Ananda Marga, we should see things completely differently. Because we have to see where the energy came from to do such an action.

The common people think that you did this work with your own energy, but when we think in spiritual way, then we can easily understand that you did not pull that person from the tracks with your own energy. You derived your energy from the air, sunlight, water, food, and from life itself. You are not your own source of energy. It is coming from somewhere else - from all these elements.

If we examine the issue more deeply, we can understand that the ultimate source of all energy and all vitality is Parama Purusa. So then who should get the credit? The Owner and Source of all energy, or should you get the credit. Certainly Parama Purusa. Not to understand this simple truth is foolishness. Those who live off other's energy and strength yet are proud about their own accomplishments thinking they they have done this with their own energy are veritable fools.

Here is another way of thinking of things.

Suppose one master gave $30 to his servant to purchase medicine for a needy person. Thereafter, the servant feels proud that he himself contributed that money. And he starts boasting about his great act of giving. Naturally, everyone around thinks that servant is crazy. Because, in truth, all he did was spend the master's money yet he (the servant) is bragging as if he gave the money for helping the needy.

The point is easy to understand. When all one's energy comes from Parama Purusa naturally credit should be given to Him. That is what bhaktas do. Those who do not understand this think that they themselves are the doer. Such persons are are called jinanis - according to in AM philosophy. These jinanis do not just reside in the "underworld" or in "heaven" - they are among us. We should ask ourselves: "Am I a jinani? Do I give appreciation and credit to Parama Purusa? Or do I only appreciate myself, not Him.

That Divine Entity should be given all of the credit. Giving credit to Him is devotion.

Baba says, "The duty of human beings is only to continue their efforts to please Parama Purusa. Thus when any work is done, the concerning sadhaka is not to be given any credit; the credit should be given to Parama Purus'a." (Subhasita Samgraha - 18, The Path unto the Abode of Beatitude)

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES

Once upon a time there were two disciples of the Supreme Guru.

One of the disciples was very simple in nature and he readily accepted the fact that all the favourable developments in his life and all the successes in his life were due to Guru’s Grace -  the grace of Parama Purusa. This was his regular way of thinking. And the more his mind thought like this, the closer he felt with Parama Purusa.

By that way each and every moment he would say, “O’ Lord You are the Great Doer behind my each and every action. You conceive of the work, You execute the work, and You are the One who makes that work successful. Everything sweet in my life -  everything accomplished in my life – is a direct outcome of Your divine grace. That is why I always repeat Your divine name.”

So in that way, all day and all night long that simple disciple was forever involved in singing Kiirtan and repeating his Ista mantra and Guru mantra. And naturally that same disciple felt closer and closer to Parama Purusa – day by day.

The above disciple is a bhakta as he gives all credit to Parama Purusa and realises that Parama Purusa is gracious.

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES (Part II)

In stark contrast, the other disciple had a more jinani bent of mind. He was very proud of his own knowledge and capabilities, and accordingly he felt that whatever good things he had achieved in this life were a direct result of his own talents and his own efforts. This jinani was thinking that he himself was doing all the hard labour and that Parama Purusa is just keeping still – not doing anything.

This mentality is the notorious umbrella of vanity. When any simple or hard work is accomplished then that work can be viewed in two distinctly different ways. One may think that it is His grace or one may think that ‘I did this work’. By this way one either goes closer to or farther from Parama Purusa. If one thinks that ‘I did this work’ then that is the umbrella of vanity and that pushes the person away from Parama Purusa. So this umbrella of vanity brings degeneration.

Let us always remember that Parama Purusa is equally gracious on everyone – whether one understands this or not.

So when it came time to explain his own achievement, then this jinani always harboured the idea that it was all due to his own hard work and perseverance. This was his inner feeling. That was how he explained his own successes in life. And he felt that nobody worked as hard as he did.

But when he saw anyone else getting any type of success in life, then out of extreme jealously and with his skewed intellectual understanding, that jinani would proclaim:

‘This person has no talent or ability, he cannot do anything, so it stands to reason that his success is only due to the grace of Parama Purusa. But in my life it is not like that; in my life I have worked hard to achieve everything I have gotten’.

This was the extreme type of vanity that clouded the jinani’s mind.

STORY OF TWO DISCIPLES: TWO OPPOSITE PERSPECTIVES (Part III)

In that case how was it possible for the jinani to develop a sweet feeling towards Parama Purusa. Unfortunately it was not. This very crude outlook – this type of umbrella of vanity – totally hindered his own ability to cultivate an intimate and devotional relation with Parama Purusa.

That is why this jinani would often proclaim, ‘I do not feel the grace of Parama Purusa – where is it, I do not feel it’. And when any problem would appear in his life then he would automatically start blaming Parama Purusa for placing this obstacle on his pathway. This was the unfortunate and low-minded perspective of that jinani.

Whereas the more simple devotee’s outlook was the exact opposite. This simple sadhaka attributed all good tidings as being a direct result of the fathomless grace of Parama Purusa. And he felt that if any problem ever came in his life then surely Parama Purusa is there to solve it. This was the natural feeling in his mind. And by thinking like this and by realising this divine and universal truth that Parama Purusa is always gracing and saving him, this simple devotee naturally began to feel a closer and more sentimental link with Parama Purusa.

BEGGAR EXAMPLE

At this point, still a few may be wondering how it is possible to develop a more intimate relation with Parama Purusa merely by thinking that everything is due to His grace. Some may be wondering how this works. Perhaps we can look at it this way.

Suppose one beggar arrives at the door of one householder. Upon seeing this ravenous beggar, the householder graciously feeds the beggar a variety of tasty and sumptuous dishes on and on until finally the hungry beggar has eaten up to his heart’s content.

Thereafter if the beggar has a sense of gratitude and thinks that he was fed due to the kindness and generosity of that particular householder, then naturally the beggar will develop a sweet feeling in his heart for that householder. And he will walk around town telling to one and all how that householder lovingly prepared so many tasty dishes to satisfy his hunger until finally he felt totally satiated. In this way that beggar will sing the good deeds of that householder. And he will automatically feel a close connection with that gracious householder.

In contrast, if the beggar feels that he got that tasty food only because he walked many miles to the householder’s residence. And if the beggar thinks that he got the meal only due to his own efforts, then he will not feel an iota of gratitude toward the householder. Rather he will contemptuously tell that the householder did not provide me with the food that I really wanted. And the beggar will complain that for dessert the householder only gave me 1 KG of rasagolla and I wanted 2 KG. In this way the beggar will remain totally dissatisfied and completely furious with that householder.

In reality, the householder gave the very food that he himself was going to eat and he gave the sweets that he usually reserves for special guests. But if in the street one tells that beggar that the householder feed you well, the beggar will be dissatisfied thinking that I should have gotten more.

In that case in the beggar’s mind there will not be any sweet feeling towards the householder – rather in that circumstance the relation between them will seem cold and distant. The beggar will even feel angry and inimical towards that kind householder.

LIKEWISE WITH PARAMA PURUSA…

Likewise with Parama Purusa, each and every sadhaka should think & cultivate the idea in his mind that all the joys and all the smiles in his life are due to His supreme grace.

And this is not just the world of make believe, this is the grand reality of this divine universe. Because Parama Purusa really does do everything. Everything is due to His grace and He is in controller of everything going on in this vast universe.

So believing everything to be a result of His cosmic grace is not just one’s own mental fabrication or one’s own imagination, this is indeed the grand truth of this created universe: He is the one doing everything. All credit and glory goes to Him.

By realising this truth, automatically that sadhaka will feel more love and affection for Parama Purusa. One will feel a deep sense of eternal gratitude towards Him. In that ideal psychic environment, a close and intimate relation with surely blossom between the bhakta and Parama Purusa. Then one will feel His grace, always.

WHAT VAIN JINANIS DO

But if out of one’s own silly vanity any jinani fails to recognise this divine truth, then in their own mental laboratory they will build up their own superiority complex and think that all good things are due to their own greatness. Because of this vain and self-centered approach, mentally such jinanis remain far away from Parama Purusa and they cannot make that sweet relation with Him. And step by step this feeling of isolation permeates each and every aspect of their life until finally their whole existence is sunk in woe and frustration. Such persons never feel His grace.

HUMAN DESIRE AND LONGING

Ultimately human beings want someone who is very close - someone who will be their grand companion each and every moment in life. Human beings want that type of intimate relation and eternal Friend. And such a companion, such a relation, such a Friend, can only be Parama Purusa – not any human being.

So if in their life anyone has been blessed to have that type of close link with Parama Purusa then in their life there will always be a sweet flow of love and devotion and they will always feel happy, content, and internally satisfied. Because their life is drenched in His divine love and they feel His grace working each and every moment.

UNFORTUNATE UMBRELLA OF VANITY

But if due to their own unit ego and vanity anyone is unable to cultivate a sweet feeling with that most loving and divine Entity, then that type of jinani will always feel sad, lonely, and depressed. Their life will always feel empty. And the root cause behind it all is that unfortunate umbrella of vanity - not realising that He is the real Doer.

Here below Baba describes this situation.

Baba says, “He has got equal love for each and every creature of this universe, for all animate and inanimate objects. His krpa’ and His compassion is being equally showered upon each and every individual, upon each and every object. He bestows His compassion equally on each and every object. Equally on pa’piis [sinners] and pun’yava’nas [the virtuous].”

“But common people do not feel it, they do not feel that they are getting His krpa’. Why do they not feel it? That krpa’, that water of compassion, is being showered on each and every creature equally, but ordinary people do not feel that they are being drenched by those sacred waters. Why? Because they are holding the umbrella of vanity over their heads, that’s why they are not being drenched.”

“And what is sa’dhana’? You will have to remove that umbrella from above your head and get yourself drenched by the sacred water. You will have to remove that umbrella of vanity…and get yourself drenched by that water; and then you will feel that you are being graced by Him. This is what is called krpa’. Krpa’ is there, but you will have to come to feel it by your sa’dhana’. And when you will remove that umbrella, you will get proper direction, and then you will be guided by hla’dinii shakti, by Ra’dhika’ shakti. Here you will come in contact with His nu’pura dhvani [Divine Sound].” (Ananda Vacanamrtam – 33, ‘Brahmacakra’)

SADHANA AND HIS GRACE REMOVES THE UMBRELLA,

OTHERWISE…

Thus as Baba guides us in His above teaching, the devotional cult of sadhana enables one to feel the sweet presence of His divine grace. Because when one does sadhana then naturally the mind becomes soft, serene, and peaceful. And in that way, the sadhaka instinctively feels that everything is due to the divine grace of Parama Purusa.

However, without that, without the practice of sadhana, such jinanis just develop a gross superiority complex and in their mind vanity is the dominant factor. In which case they go on harbouring the idea that they themselves are the only doer in this universe. And they give all credit unto themselves.

And giving credit to oneself instead of Parama Purusa is the umbrella of vanity.

When one recognises that Parama Purusa is doing then that is devotion.

By holding such an unfortunate umbrella of vanity over their head, these jinanis remain far, far away from the charming and loving presence of Parama Purusa -  they do not feel the continuous flow of His sweet grace. This is their unfortunate state – all because of the umbrella of vanity.

SELF-INQUIRY

If you do not feel graced then look in the depths of your heart. Think: In your life do you feel that everything is done by Parama Purusa, or do you feel that you are doing everything and people should appreciate your efforts. Therein lies the answer. This is an internal topic - as one thinks that is how the mind works. And that is why one will feel His grace, or not.

BABA’S BLESSING

By His infinite mercy and compassion may we all develop that intimate link with Parama Purusa and thereby swim in the devotional waters of His sweet grace.

Baba says, “When you are enjoying the Grace, what will happen? The radius will be shortened, and in this very life you will become one with your Goal, your Nucleus. This Nucleus knows no artificial barrier, nor isms, countries or philosophies. This Nucleus knows that the moving entities are My children – they want to come and sit on My lap.” (Ananda Vacanamrtam – 12, ‘The Only Cult’)

Namskar,
Pradiip

Note 1: PROBLEM OF VANITY

Here Baba describes how vanity affects people.

Baba says, “‘I did this, I did that – I built this road when I was a minister I constructed this bridge when I was in the Public Works Department’ – this is how people become mad for their little ‘I’.” (Ananda Marga Ideology and Way of Life-11)

Thus when people suffer from this type of vanity it is impossible to develop an intimate and sweet relation with Parama Purusa. Because when they get any success then they proudly think that they are doing everything and that Parama Purusa is not doing anything. And when anything bad occurs then those same jinanis vehemently blame Parama Purusa for causing such a disaster. By this type of demented outlook, ultimately such jinanis create an inimical relation with Parama Purusa. By this way any balanced person can see how vanity is a huge hindrance on the path of spirituality.

Note 2: MORE ABOUT THE UMBRELLA OF VANITY

Here Baba explains more how due to their vanity jinanis feel that only others get His divine grace – but not themselves.

Baba says, “Now, you can say, ‘This gentleman has got the grace of the Supreme and I do not get the grace. What am I to do?’ No, He is omnipotent, omniscient, and all-loving. His grace is for all without any exception. But because of your individual vanity, you do not realize it.”

“Suppose there is a heavy rain of His grace. If you hold an umbrella of vanity over your head, you will not get drenched with the rain. So, if you remove the umbrella of vanity from your head, you will be drenched with His grace.” (17 August 1979 DMC, Taipei)

The only solution for such jinanis is to remove their unfortunate umbrella then only will they get relief and mental peace – otherwise their life will pass in frustration.

Note 3: OUR ETERNAL FRIEND AND HIS EVER-FLOWING GRACE

Baba says, “He constantly showers His grace without reservation even on those persons who make no effort for salvation and who gradually degrade themselves. Even though you calumniate Brahma and deny His existence, yet He will not be displeased with you. He will not thrust you on the path of destruction. His imposing countenance of forgiveness will for ever remain, and He will forever go on directing you to the ways of salvation. Who else is your genuine friend and compassionate companion?” (Subhasita Samgraha – 1, ‘Brahma Krpa Hi Kevalam’) 

 

 

PRABHAT SAMGIITA

"Tumi manera katha' shune tha'ko..."  (PS 4488)

Purport:

O' Parama Purusa Baba, O' my most intimate One, You always listen to my tales. My feeling and my sentiment, everything You know. You are always filling my heart with Your most attractive form of madhura bhava. In the dark negative days, in the new moon night, You are the brightest effulgence which removes the blackness. In the burning desert, You are the cool water. In the rainy, cloudy night when people have lost the path, at that time You are the Savior Who shows the proper path towards the Goal. Baba, I am desperately searching You, but You are hiding Yourself with the covering of maya. In the spring season You are the most charming fragrance flower. In the pain and agonies You provide that sweet loving touch. Baba, my only desire is that You eternally remain along with me showering Your love, affection, and infinite grace - without caring about my imperfection and shortcomings. Baba, You are ever-gracious, O' my Dearmost...
 

Story: Practical Approach to Dhruvasmrti

Date: Thu, 05 May 2011 18:22:45 -0000
To: am-global@earthlink.net
From: V. Deva
Subject: Story: Practical Approach to Dhruvasmrti

Baba

    == STORY: PRACTICAL APPROACH TO DHRUVASMRTI ==

Namaskar,
We all know that one of the most blessed things in life is to remember
the name of the Lord.

Baba says,"He is your everything. You cannot do without Him...try to
remember Him always. This remembering Him always, in all spheres and all
strata of life, is called “dhruva'smrti”. Don’t forget this for a single
moment." (AV-4)

Yet we all know how difficult this can be in day to day life. Here below
is the story of how one bhakta approached this knotty issue.


                          THE STORY OF ONE BHAKTA

Many of you may know Ram Sahay Verma of Wazipur, Rajanthan. He was a
long-time Ananda Margii.

Years and years ago he was contemplating one problem in life: "How to
remember Baba's name all the time." He was thinking he should devise one
scheme where others would remind him.

So here's what he did.

He had his shirts beautifully embroidered with big, artistic letters:
Baba Nam Kevalam.

This was stitched on the front side and on the back side of his shirt.
The lettering was big enough that people could read the writing - Baba
Nam Kevalam - from 20 feet away. And he found that it worked.


                THE STORY OF ONE BHAKTA (Cont)

Wherever Ram Sahayji went, he would notice that people would either read
his shirt out loud or they would smile. Seeing their smile he understood
that they had read his shirt. By this way he was getting constant
reminder to remember Baba's name. He was most happy.

But that was not all.

Ram Sahayji would explain that there was a dual benefit:
#1: Yes, most certainly he was getting reminded to remember Baba;
#2: By wearing that shirt he was doing AM pracar and the public was
getting benefited by reciting the siddha mantra, Baba Nam Kevalam.

Such was the very devotional outlook of Ram Sahayji - and that was how
he explained the tremendous value of these shirts.

All in all he was quite pleased, because children would regularly loudly
say, "Baba Nam Kevalam", plus all the aged people in town would smile
seeing his shirt.


              THIS VERITABLY BECAME HIS NAME

Ram Sahayji would wear his embroidered Baba Nam Kevalam shirts
everywhere, all the time. He was a professor at one college and everyday
he would wear his shirt and it also became his habit to wear exclusively
saffron. The other university lecturers were thinking that he was mad.
But Ram Sahayji had no cares or worries about their opinions.

He just thought since Baba Nam Kevalam was a siddha mantra then everyone
was getting benefited, whether they liked the mantra or not.

Actually Ram Sahayji wore these shirts daily for so long, that Baba Nam
Kevalam became his veritable name. Everyone in town knew him by this:
This is what they called him and this was how they referred to him. He
did not live in a huge city - just a moderate sized town - so when
anyone new arrived in town all they had to do was ask for "Baba Nam
Kevalam" and the residents would direct them to Ram Sahayji's house.

I know because this is exactly what happened to me. When I arrived in
his town I did not know where to go and I simply said, "Baba Nam
Kevalam" and they brought me to the exact place of Ram Sahayji.

Ram Sahayji was a devotee in all respects. His above plan worked
perfectly. He wanted to be reminded about Baba's name by others
throughout the day, and his desired goal was beautifully achieved by His
grace.


                        DURING EMERGENCY

Here is a tale about one other facet of Ram Sahayji's life. During
Emergency, he was jailed for 2 1/2 years in Jaipur. He was perhaps the
only margii who was jailed throughout the entire Emergency period.

The reason was that due to Ram Sahayji's dramatic behavior - i.e. always
wearing Baba Nam Kevalam on his shirt and wearing saffron clothes - the
government agencies had identified him as a wholetimer. They thought
there was no way that he was a family man. Hence he was jailed during
the entire Emergency.

And Ram Sahayji was quite happy about this as he was in jail along with
so many Dadas.

Then one other great thing happened. When Emergency was lifted and
Ananda Margiis were cleared of all charges, then Ram Sahayji got his job
back at the government college and he also received 2 1/2 years of
salary. Prior to Emergency, Ram Sahay would regularly donate huge monies
to AM, so he never had much money for himself. After Emergency was over,
then he received a big payment so he was quite happy about that as well.

But the main thing for Rama Sahayji was always hearing Baba's name
wherever he went. For him, this was the most beautiful thing imaginable.
To be called Baba Nam Kevalam gave him much joy and bliss in life. Then
he could always remember his Ista.


              SIMILAR STORIES FROM THE HISTORY

There are two stories from history which are similar to this type of
deeply devotional approach.

#1: In one discourse Baba talks about how when Sita was abducted by
Ravana. For Sita, Ram was everything and she did not want to forget him
despite the hardship and troubles she was facing. One interesting
development took place. Ravana ordered the guard to threaten Sita, "Do
not think about Ram". They would say this to her throughout the day and
by this negative type of reminder she always would remember Ram's name.

#2: There was also another famous devotee of Ram. And he had one special
trick. He would pretend to be extremely angry if anyone ever mentioned
Ram's name. The children in town naturally found out about this so they
would run up to him and loudly yell the name of Ram. In turn, the bhakta
would pretend to be so angry and upset. This only made the children yell
the name of Ram more loudly. Plus they would gaily tell all their
friends about this strange man. So wherever this bhakta went so many
children would surround him and repeat Ram and laugh by seeing the man's
feigned frustration and anger. By this way everyone was happy - the
children and the bhakta.


                          BABA'S BLESSING

By Baba's grace good things always happen to devotees. Baba watches
after all. Living the life of a top grade devotee takes strong desire
and courage. Not everyone could do what Ram Sahayji did. It takes a
certain degree of devotional longing and mental courage - otherwise one
will be embarrassed or self-conscious and swayed by public opinion etc.

That reminds me of one Ananda Margii who would wear a big plackard
around his neck that said Baba's name and other devotional slogans. He
would walk around town like that. He never cared what other's said or
commented.

It is just purely Baba's ahetuki krpa that we have come into this world
and become His disciple. We should all remember Him always and strive
for that top most level of devotion. This should be our sole request of
Him.

“Whatever you speak or do,
Forget Him never;
Keeping His name in your heart,
Work, remembering it is for Him,
And, endlessly active, drift in bliss.”

(CC-2, 'Sadhana', pt #10)

Namaskar,
Vidyasagar


                         PRABHAT SAMGIITA

"Tava path dhare, tava na'm kare, toma'r pa'nei cale thaki..." (P.S. 2180)

Purport:

Baba, by Your grace I am treading on Your path by singing Your name and
moving towards You. You are my Goal.
By Your grace I am moving closer and closer towards You-- to reach You.
Baba, except You, in this universe who else is mine-- no one. Because of
this I am always calling You for Your shelter.
O' Lord, in this decorated universe of Yours, You have provided me a
special place according to Your liking. You have bestowed everything; and,
You do not desire anything from anyone. Just You go on pouring Your divine
grace eternally.
The demerits such as lethargy only come from my side. Plus all kinds of
lame excuses I give in self-justification. Hence all the lacuna belong to
me; whereas, You Yourself are ever-gracious.
Baba, You have situated my mind in the corner of Your vast cosmic mind.
And from that corner it receives Your divine vibration. With the
attraction and resonance of Your divine vibration, the lotus of
the love, which has blossomed in my heart, is looking towards You with deep
yearning.
Baba, singing Your Name, I am moving on Your path. For me, Your grace is
everything...


       ******************************************
                Importance of Sadhana

Baba says, "Numerous rich and beautiful cities of the historic past
are now buried under the earth. Many splendid palaces and mansions, many
churches, temples, mosques and synagogues, and many pyramids have been
reduced to rubble. With the constant change in the flow of time, how many
major changes have occurred in the universe? Similarly, with the change in
time and space, people also change. A small two year old child becomes a
smart and active twenty-five year old youth. And the same energetic youth
becomes an infirm, inactive old person in due course. Thus, nothing in this
universe is permanent. Many gigantic animals of the past have become
totally extinct from the surface of the earth. Royal pomp and opulence, the
pride of power, the vast knowledge of mighty scholars have become things of
the past, thrown into the dustbin of history. Many objects emerged in the
past, remained on earth for a short time, and then disappeared according to
the inexorable law of nature."
"The only eternal truth is Parama Purus'a. He is Ana'di,
beginningless, endless, all-pervasive; an entity beyond the scope of time,
place and person. He is the only eternal, undecaying, imperishable,
immutable entity. He is the Supreme Source from which the inanimate, plant
and animal worlds have emerged. He is the starting point and the
culminating point of everything. Hence, wise people should utilise their
physical, psychic and spiritual power to realise that supreme
omnitelepathic entity, to become one with Him." (PNS-18, p.6)

Note: Please read Baba's above teaching again carefully. It explains
everything.
        ******************************************

"Master Glossary" Blunder: The Term Gopa

From: "Dinesh Deva"
To: am-global@earthlink.net
Subject: "Master Glossary" Blunder: The Term Gopa
Date: Sat, 26 Feb 2011 18:27:53 +0000

Baba

                  == "MASTER GLOSSARY" BLUNDER: THE TERM GOPA

Namaskar,
A "Master Glossary" has been included with the latest release of the "The Electronic Edition (English) of the Works of P.R. Sarkar" (version 7.5).

Many of our AM books printed in English also have a glossary in the back of the book. This glossary provides definitions of common Sanskrit terms so those not aware of Sanskrit can understand the discourse. That is the aim. The definitions in the printed English AM books are the same as those in the electronic Master Glossary.

Since many readers will undoubtedly refer to these Master Glossary definitions to learn the meaning of various terms, it is important that the definitions reflect our AM ideals. Otherwise people, margiis and non-margiis alike, will get the wrong idea about AM philosophy.

In this particular letter we will take a look at the term gopa. In future letters, other terms can be brought for review.


                                DEFINITION OF GOPA IN AM DISCOURSES

Gopa is common term in AM discourses and Baba has clearly told its meaning.

Baba says, "Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.”" (Discourses on Tantra -2: "Yoga, Tantra, and Kevalá Bhakti")

By His above teaching we can clearly understand that a gopa is one who gives pleasure to Parama Purusa. Thus a gopa is a bhakta of the highest order.

According to our AM perspective then, the term gopa has nothing to do with cows or those herding them; nor is the term related with any so-called caste or community.

Baba says, "There are people who have a mistaken idea that gopa means “cowherd”."(Discourses on Tantra -2: "Yoga, Tantra, and Kevalá Bhakti")

Hence it is all quite clear. In our Ananda Marga discourses, gopa refers to those top devotees whose sole intention in life is to please and serve Parama Purusa. It has nothing to do with being a cowherd etc.


                                           DOGMATIC HINDU MEANING

Before examining the definition of gopa in the Master Glossary, we should consider the common (dogmatic) meaning of the term gopa.

Across northern India, the entire cowherd community is called gopa. That is what the common people in north India primarily mean when they say gopa. In addition, gopa is used as the family name of people of a particular caste and community.

Hence the common populace of India does not understand Baba's definition. They use the term "gopa" in one way and in AM the term is used in a completely different manner. We do not subscribe to their faulty notion that gopa means cowherd etc.

According to the teachings of AM philosophy, gopas are great devotees. That is Baba's explicit teaching.

Baba says, "Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.”" (Discourses on Tantra -2: "Yoga, Tantra, and Kevalá Bhakti")


                           HOW THE "MASTER GLOSSARY" DEFINES GOPA

Keeping all of the above in mind, now please see what has been published in the "Master Glossary". Here is how the new "Master Glossary" defines the term "gopa":

"gopa m. or gopii f. village cowherd boy or girl; devotees of the Lord." (7.5 version, Master Glossary)

Thus in their above definition, the editors of the Master Glossary defined a gopa as a "village cowherd boy or girl". That is their #1 definition.

In consequence, many will be led to believe that in AM we think that a gopa is a cowherd. People will think we also adhere to the prevailing dogmatic use of this term. Because that is the "official" definition from the Master Glossary of the electronic editions of AM books.

Indeed, by reading this one person sitting in China or El Salvador will think that gopa means cowherd. They will be misguided about our AM philosophy.

Many will automatically conclude that we in AM are just one radical Hindu organisation that fully supports the caste system and all kinds of Hindu dogmas. They will form a totally wrong opinion of our Marga.

So it is a big problem that "cowherd" has been given as the #1 definition of gopa in the Master Glossary. And the main problem is that it misrepresents Baba, Ananda Marga, and our AM philosophy. People will get the wrong teaching and the wrong idea.


                                  BABA REJECTS THE COWHERD DEFINITION

In very pointed speech, Baba Himself rejects the notion that gopa means cowherd.

Baba says, "There are people who have a mistaken idea that gopa means “cowherd”."(Discourses on Tantra -2: "Yoga, Tantra, and Kevalá Bhakti")

Hence, it is quite clear that Baba says that those who think that gopa means cowherd are "mistaken". That is Baba's exact language.

So it is most surprising - nay shocking - that the creators and editors of the Master Glossary have used this cowherd definition. The only reason imaginable for doing this is that they are just not familiar with Baba's teachings. So they just inserted dogmatic definitions into our Master Glossary. 

Regardless of the reason, when certain editors have defined a gopa as a "cowherd" then it is quite evident that the Master Glossary strays far from Baba's teachings.


                                           ABOUT OUR DEFINITIONS

For the Master Glossary to be effective, it must achieve a few things.

Firstly, the Master Glossary must accurately convey Baba's dharmic definition of a given term. The best way to do this is to review our AM literature and cite Baba's actual words and explanations of the term. If Baba has explained a word using a shloka, then that should also be included in the definition as well as His explanation of the shloka.

Secondly, the Master Glossary should also state the definition of the term according to the general societal meaning, i.e. what is the "normal", "common", or "dogmatic" use of the term. This aspect must also be included, and it has to be clearly indicated as such.

For instance, with the term "gopa", after citing Baba's dharmic definition along with the shloka - i.e. that gopas are those who give pleasure to Parama Purusa - then it should be added that in the general society, gopa means cowherd. Then we have to clearly explain that this is their dogmatic understanding, but that is not our definition in AM. In AM books only the first meaning is used, not cowherd. By this way, readers will understand our dharmic definition, the common / dogmatic usage, as well as the difference between the two.

Here the bigger issue at hand is that the same term has a vastly different meaning in AM from the general society.

It is just like how in AM the term "tiirtha" refers to a high state of mind whereas in the general society tiirtha means Varanasi and other so-called religious holy places.

Here is another example.

In AM pa'pa means harming others whereas the Hindus have their own dogmatic meaning. If any "high-born" Hindu is not giving proper human value to the so-called harijans (i.e. untouchables) then that is not papa according to Hindu thinking. But in AM that is papa.
Likewise idol worship is pa'pa in AM, but in Hindu religion it is not papa.

Here the whole point is that in Ananda Marga we have our own unique understanding that is different from the general society. Hence certain words in AM have a vastly different meaning from the same word amongst the general populace. And the whole point of our Master Glossary should be to put forth Baba's dharmic definition. Any and all reference to the non-AM definition should be clearly labeled as such. By this way we can clearly present Baba's teachings to the world.

That seems to be the best way to present the definitions in the Master Glossary. Others in our Marga, especially scholars, linguists and authors, should also share their views on this important topic.


                                       BABA'S STATED EXPLANATION

At this point, we should pass the below citations to those in charge of the Master Glossary. Then the glossary can be corrected so it properly reflects the spirit and content of Baba's divine discourses.

Baba says, "Gopa here does not mean the cowherd or the caretaker of cows. Gopáyate means to give pleasure – “Gopáyate yah sah gopah.” One whose nature is to give pleasure to Parama Puruśa or Paramátmá is Gopa." (Subháśita Saḿgraha Part 19)

Baba says, 'There are people who have a mistaken idea that gopa means “cowherd”. Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.” (Discourses on Tantra -2: "Yoga, Tantra, and Kevalá Bhakti")

Namaskar,
Dinesh


                                  PRABHAT SAMGIITA

PS Intro: Here the devotee is immersed in His divine love and he is thinking to
himself in the following way.

"A'ma'y d'a'k diye ja'y kon aja'na'y, kii snigdhata'r bha's'a'..."  (PS 2343)

Purport:

  Which unknown Divine Entity is calling me in my heart. What a sweetness is saturating His voice which intoxicates my heart with divine love. That Divine Entity is coming with His sweet and attractive form & with His infinite rhythm and melody.
  I was hoping that I will get Him and also that I will go on doing His task. With His inspiration and grace, I will go on moving forward forgetting the pain and pleasure of this material world.  
  In the deep corner of my mind & in the sacred place of my heart which holds all my inner desires and ideation, I only long for You. O' Lord, please come in my mental lotus and fill it with Your color. Baba, please come...


                          ***************************************
                                             Historical Fact

Baba says, "In the Pharsi language the sweet fruit known as mango is called ta'mar. But in the early days the people in Iran did not know what a mango looked like, nor did they know how it tasted. Because they had only heard about it from travellers passing through. So the first time a sour type of fruit from India reached Iran the local Pharsi speaking people mistakenly thought it was a mango. Consequently they started calling it 'ta'mar-e-hind', meaning 'Mango from India. In Pharsi, "Ta'mar" means 'mango'; "e" means 'of'; "Hind" means 'India'. Thus, Ta'mar-e-hind. And later when the Britishers saw those Iranians calling those sour fruits 'ta'mar-e-hind', then the Britishers adopted their own English pronunciation and started calling it "tamarind". So this is how the sour fruit tamarind came to be called in the English Language." (MGD & Field Walk, Raipur 18 Oct '79)

Note: For those who may not be aware, the name for tamarind in Hindi is "imalii".                                ***************************************

Deep Meaning Behind Story

Date: 16 Dec 2010 06:19:58 -0000
From: "Subhash  Dholakia"
To: am-global@earthlink.net
Subject: Deep Meaning Behind Story

Baba

"Jhainjha' jadi a'se jujhite shakati dio..." (P.S. #1783)

Purport:

 Baba, You are my Saviour. If in my life a hurricane or typhoon comes,
then You please provide me the strength to fight and face that negative
situation. And give me the strength to struggle and persevere.
 Baba, if ever in my life lethargy and frustration comes, then please
provide me strength to hold onto Your feet. And to go on moving on Your
path.  Baba, by Your grace I am treading on Your path. You please color
my mind with Your color in all situations. During both pleasure and pain.
  With Your divine grace, if my mind becomes radiant then it cannot be
covered by staticity during times of cimmerian darkness. Please grant me
strength to follow Your dictates.   Baba, please grace me and give me
the force to go on marching on the path of effulgence, in an undaunted
way moving ahead. And please give me strength by Your grace, to jump up
and take on ever-new tasks to serve the downtrodden people.
  And please bless me by Your Varabhaya mudra. So in my life, I never
feel fear or cowardice to fight against demonic forces. Baba, in all the
circumstances I am completely depending on Your grace. Without Your
grace, nothing is possible...


              == DEEP MEANING BEHIND STORY ==

Namaskar,
Various gurus have always used stories to communicate important ideas to
the common citizens.

Our human society is comprised of so many people, each with their own
interests, talents, and abilities. Some are intellectuals, some are
technicians, some are artists, and some are scientifically or
mathematically inclined etc.

Everyone has their own specialty, bent of mind, interests, and
understanding.

Hence when a guru wants to convey a teaching to the entire public, the
guru will often give the teaching in the form of a story. Because
regardless of one's psychic inclination, everybody loves a story. All
will listen and learn.

Baba, being the Taraka Brahma and Supreme Guru, has also told many
stories. And embedded in those stories are the gems and jewels of AM
ideology. Hence not only should we enjoy Baba's wonderful stories, but
we should understand them deeply and apply them in our practical lives.


                   MANGO GROVE STORY

One of the famous stories which Baba has repeated in numerous discourses
is the story of the jinani and bhakta visiting a mango grove. Everyone
in the Marga is aware about this story because Baba has used it again
and again.

As we recall, both a jinani and a devotee go to a mango grove.
Immediately the jinani (intellectual) becomes highly involved in
counting the trees, measuring the length of the branches, checking out
the leaves, and classifying the mangoes according to their genus type
such as Mangitera Zeylanica, Valcarrie, Bombay Ratual, Aroemanis, and
Nam Doc Mai etc. The jinani is involved in all kinds of research and
calculations regarding those mangos. In contrast, upon entering the
mango grove, the devotee goes up to the first tree, grabs a ripe mango,
sits down, and enjoys the sweet taste of that delicious mango. At the
end of the day, the jinani is very hungry and the devotee is totally
satisfied.

This type of mango grove story Baba has recounted various times.


                IS IT SO SIMPLE TO UNDERSTAND

Just because it sounds like a simple story, we should not therefore
conclude that the meaning is also so simple. There is a deeper meaning
that all may not be aware about. Then of course there is also the matter
of applying it to our own lives in a practical and tangible way.

Baba has told this story because He wants to convey its significance to
everyone. That much we all know. And the most basic idea He is giving is
that devotion is very important and we should all aim to become
devotees. This much also everyone understands.

Beyond that there is more to know, and that is why this story is a real
treasure.


         PRACTICALLY APPLYING THE STORY HUMAN LIFE

When Baba says that jinanis enter the mango grove and start counting the
trees and analyzing the leaves, but miss out on the fruit, Baba is
guiding us that jinanis come into this world and study so many things,
from lokas to microvita, from kosas to cakras, but they miss out on the
real essence of life, i.e. engaging in sadhana and getting Parama Purusa
and His bliss.

Whereas when a devotee enters a mango grove then he eats the mango and
does not get sidetracked by anything else. Similarly, when a bhakta is
born on this earth he aims for and attains Parama Purusa, and he does
not get waste his time in other useless pursuits like name, fame, or
fortune etc.

Even then it is not so easy to understand.


       PRACTICALLY APPLYING THE STORY TO OUR OWN LIFE

When a devotee eats the mango, that presents a colorful and
mouth-watering image for what it means to attain Parama Purusa. Thus
getting Parama Purusa is not some abstract theoretical notion.

In our day to day practical lives, eating the mango, or getting Parama
Purusa means getting bliss out of all the lessons, thinking of Him
always, and feeling His love practically in your heart.

Just as all the taste buds of the devotee in the mango grove are
immersed in the sweet sensation and taste of that mango, similarly a
true bhakta in this quiquelemental world practically feels Baba's divine
vibration in sadhana and even when not in sadhana. One will practice all
the lessons joyfully, doing them will not be burdensome. True bhaktas
feel His inner sweet touch just by closing their eyes or by thinking of
Him. They are always immersed in His flow and life passes blissfully in
that way.

So being a bhakta is not some dry, theoretical experience. One cannot
just say that, "well I have been in AM a long time so I am therefore a
devotee of Baba." It does not work that way.

One can only say they are a bhakta if they tangibly feel Baba's blissful
presence in their heart night and day. Just like a bhakta in the mango
grove can practically taste the juicy sweetness of that fruit. So one is
only a bhakta if really attend to sadhana with great sincerity and feel
the only aim in their life is to serve and please Parama Purusa. Such
persons are not harboring any other idea related with career goals,
prestige, money, or spouse etc. Then one is a bhakta otherwise not.

Baba has told the mango grove story because He wants us all to know the
devotion is the most important element in human life. And He wants that
we should become devotees. And the way to do that is by wholly diving
into the realm of sadhana. Getting bliss in sadhana and loving Him in
dhyana is what it means to eat mangoes in the grove. There is no second
or third meaning.

Thus we should understand the inner meaning of the devotee in the mango
grove and then honestly evaluate if we really satisfy that criteria or
not. And if not, then we should put forth sufficient effort in our
kiirtan and sadhana to get our mind moving in that direction.


                  HOW SOME MISUNDERSTAND

Unfortunately, it is highly possible, or even probable, that there are
some who call themselves as bhaktas, yet they are not really involved in
tasting the mango. They are not involved in sadhana.

They may struggle to even sit in sadhana; they will not complete the
lessons; and their mind just flickers in various directions when doing
sadhana. Such a person then has no quality of being called a devotee.

But that same person may think that, "I have a good reputation in AMPS
and I have started many projects, built so many schools, and my name is
printed on the newsletter or Prout magazine", and for that reason they
think that they are a bhakta.

When in fact nothing could be farther from the truth. Instead they are
merely falling into self-deception.

Because everyone wants to think of themselves as being a devotee, but we
should not fall prey to false notions of what a devotee is or who we
are. That is why Baba has given the mango grove story. Because it
practically teaches us who a devotee is, i.e. those fully engaged in
sadhana, and emphasizes that devotion is the only way human beings reach
fulfillment and get Him.


         THE FATE OF SUCH JINANIS, WHILE BHAKTAS GET HIM

The jinani who is puffed up with the pride of his knowledge will never
be satisfied within, rather he will always be looking outwardly to get
some praise etc. And in the end of life they will not get Parama Purusa,
but will instead get thrust back into the cycle of life and death or
float around the universe as some kind of microvita, like vidyadhara
etc. Such is their empty fate.

While the bhakta will always keep Parama Purusa in the forefront of
their mind, be immersed in His bliss, and ultimately become one with
Him. That is what it means to eat the mango and that is what we are to
do in this life.

Baba says, "The devotee will pluck a ripe mango and eat it... the
devotees will get real bliss...Devotees will come under the shelter of
Parama Purus'a...and cross the Cosmic Cycle comfortably." (AV-1)

Namaskar,
Subhash

          ***************************************
       Unruly Free Mixing between Males and Females?

Parama Purusa Baba says, "It does not require the harnessing of any
elaborate logic or reasoning to convince people that the final outcome
of permissiveness is not healthy. But it is also true that the result of
free mixing in society, without self-control, is bad...Hence, along with
the recognition of the freedom of the two sexes, a well-judged code of
self-control will also have to be associated with their mutual mixing."
(HS-1, p. 35)
          ***************************************