Baba Story About Prout Government + Types of Ista Mantras & More

From: "Ramlal Deva"
To: am-global@earthlink.net
Subject: Baba Story About Prout Government
Date: Thu, 27 Mar 2013 23:26:08 +0530

Baba

This entire email is composed of 4 parts:
(1) Posting: Baba Story About Prout Government;
(2) Posting: Two Opposite Types of Mantras;
(3) Posting: Baba's Procedural Order: No Co-Education Upon Entering Puberty
(4) Prabhat Samgiita #3580.

Each section is demarcated by asterisks (***).

== BABA STORY ABOUT PROUT GOVERNMENT ==

~ HOW OPPOSITION WORKS ~

Note: This short story is related with one very senior Proutist - Shrii Shashi Ranjanji, a key member of parliament with a high post and a founding member of PBI (Proutist Block of India). The following story is one key point where Sadguru Baba graciously responds to Shashi Ranjanji's query on Prout policies. Shashi Ranjanji is also known as Shashi Ranjan Sahu.

Namaskar,
On various occasions, I was blessed to be along with Baba while He was delivering guidelines on Prout.

We all knew that Baba's plan was that margiis should challenge every election and run for every seat of Parliament. This was Baba's outlined approach.

In my mind, however, I was wondering what would happen if really margiis ran for and won every seat of parliament. In that case, who would serve as the opposition group in Parliament.

For instance, in the general democratic system, there is one elected party in power. And all elected officials of that majority party will automatically and brazenly support their elected executive chief, i.e. the leader of the country. This is the norm. Yet, side by side, there are many other elected officials who are part of one or more minority groups. And it is these minority group(s) that stand as an oppositional force to the party in power. That is the way it runs. But if one party gets 75% or 80% of the seats in Parliament or Congress, then there is hardly any debate - what a leader wants do they do by voice vote. What to speak of if one group gets 100% of the seats.

Thus, if the Prout Party runs for and wins every seat of Parliament then how will there be an opposition group. Every elected official will be a Proutist and hence part of the Prout party. Then where is there scope for any opposition. This was the quandary in my mind.

So I asked Baba, "Suppose, all the members of Parliament are from the Proutist party then how will there be any opposition?"

Baba told, "Yes, there will be scope for opposition. Elected members of Parliament will pressurise those at the helm and ensure that Prout principles are followed and implemented. The loyalty of the elected leaders will not take the shape of blind support for the top post holder, but rather their loyalty will be in the form of the rational and just implementation of Proutistic ideals - in the service of the entire society. Those elected leaders will be vigilant that Proutists in the top executive offices are discharging their duties properly. On such points, there will be vigorous and open debate. That is how the opposition will be formed when Proutists have 100% of the seats in Parliament."

I thought, "Yes, this is how we will proceed when Proutists win over all elected seats of Parliament. They will not work like general politicians wherein elected members of the ruling party blindly support the executive branch."

Namaskar,
At His Lotus Feet,
Shashi Ranjan

REFLECTION

Unfortunately, nowadays in Ananda Marga, those in the executive body (i.e. purodhas in Central Office) do not appreciate any opposition from their own members, let alone from field workers and general margiis. That is why countless wrongs are going on in AMPS.

The duty of general purodhas is to keep a sharp eye on the executive body, and take them to task when they veer from Baba's teachings. However, instead of taking dharmic stand, such purodhas are stooges. They sit there and allow top purodhas to do as they wish - wholly disregarding Guru's mandates.

Once again, the main problem nowadays in AMPS is that healthy debate and criticism is not allowed. In that condition, general wts and margins have no voice. Top purodhas rule according to their convenience. Then sin and crime brews. In the end, they all drown in the mud of their own crime and sin.

If anyone does not understand this short explanation please write back.

Namaskar,
in His service,
Pradiip

*******************************

Subject: Two Opposite Types of Mantras
From: Gaungadhar ght2314@gtu...
To: am-global@earthlink.net
Date: Thu, 27 Mar 2013 20:44:21

== TWO OPPOSITE TYPES OF MANTRAS ==

Namaskar,
Here is one very important and unique aspect about ista mantras in our Ananda Marga sadhana system. Baba has only discussed this point on select occasions - i.e. very rarely.

'Mananat tarayet yastu sah mantrah parikiirttitah'

"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." (Ananda Vacanamrtam - 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 Ananda Marga sadhana we use a mantra. Each one of the Ananda Marga ista mantras are based either on auto suggestion or outer suggestion. At the time of initiation, based on their samskara, every Ananda Margii is given their own personal ista mantra. And that is the mantra they will use for their entire life.

MEANING OF ISTA MANTRA

AUTO SUGGESTION VS 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...', i.e. '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'. The full idea is: "I am 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 are 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'. The full idea is: "You are Brahma." This is how an ista mantra works with outer suggestion.

In the Ananda Marga sadhana system, most of the ista mantras are based on auto-suggestion. It is rare to receive an ista mantra based on outer suggestion.

DO NOT REPEAT TWO TYPES OF MANTRA

ONLY REPEAT YOUR OWN PERSON ISTA MANTRA

Thus when repeating their ista mantra every sadhaka must follow their assigned mantra - either it is auto suggestion or outer suggestion, depending on their mantra - as it is allotted by their acarya. No individual is given two mantras. Every sadhaka is given one single mantra, and that mantra is based either on auto or outer suggestion.

So one must not do both types, auto & outer. This should never be done. One has either been assigned an auto suggestion mantra or one based on outer suggestion. The one you have received is what you will use for the duration.

In select circumstances, if a mistake was made at the time of initiation, it may be that certain individuals need to have their ista mantras changed. If so, this is always done by an acarya. Beyond that, every sadhaka should always use the ista mantra given to them at the time of initiation.

Just as one should not take two different antibiotics at the same time, similarly one should not use both types of ista mantras, i.e. auto and outer. Likewise, just as one should not stand on two different moving vehicles at the same time, similarly one should not use both types of ista mantras, i.e. auto and outer.

Here every sadhaka should keep in mind that this distinction between the auto and outer ista mantras is a very subtle aspect of sadhana. Only discuss this point with those acaryas who have a very keen interest in sadhana. If you ask those wts who are fully involved in mundane dealings, business, and xyz pursuits, they will only yawn and misguide you, unfortunately. If you search you will find that there are many sincere acaryas.

Note: This matter of auto and outer suggestion is related with one's ista mantra. So I cannot write the actual mantras here because they cannot be told openly. So it is the duty of sadhakas to communicate one-on-one with an acarya on this.

IF SADHANA NOT DONE IN A METHODICAL WAY, THE RESULT IS NEGATIVE

"The mind thinks with concentration, that is, the mind meditates. Regarding this faculty of thinking, if it is done in a methodical way, the result is certainly positive...But if it is not done in a methodical way, the general result is negative." (2 June 1990 RU, Anandanagar)

PURPOSE IN WRITING ABOUT AUTO AND OUTER SUGGESTION OF MANTRA

The purpose in writing about auto and outer suggestion of mantra is two-fold:

(a) All sadhakas should understand the meaning of their mantra; those not aware should consult their acarya.

(b) By raising this matter, acaryas will be forced to educate themselves on the deeper aspects of sadhana.

Namaskar,
At His Lotus Feet,
Gaungadhar

*******************************

Subject: Baba's Procedural Order: No Co-Education Upon Entering Puberty
From: Kavita@opera...
Date: Thu, 28 Mar 2013 22:33:46
To: am-global@earthlink.net

BABA'S PROCEDURAL ORDER:

NO CO-EDUCATION UPON ENTERING PUBERTY

Namaskar,
"Some of you are aware that one central didi - herein referred to as Didi D - is extremely attached with a young man of 18 years of age, whom we shall call Mr. S. The situation is not at all ordinary - rather quite abnormal. They live together: Sleeping, eating, and going together etc. Didi D and Mr S are very linked with each other.

The reason why this is such an important matter is because this has the makings of becoming a systemic issue within our Marga. The likes of which have been the downfall of many religions and spiritual communities. We should not let our Ananda Marga suffer the same fate."

According to the following procedural order, Didi Ananda Dyotona is disobeying Baba and contravening His stated guideline. That is very unfortunate. Didiji is doing adharmic work, incurring sin and bad samsakras, as well as ruining the life of a young man, Shubham. The whole scene is quite tragic.

Here following is Baba's own Procedural Order which states that our Ananda Marga schools must not be co-ed once children have reached the age of puberty.

A'NANDA MA'RGA PRACA'RAKA SA'MGHA (Central)

A'NANDA NAGAR

PLO no. 1A/4.2.1969

As per rules, co-education is allowed in our Schools up to Standard V. but boys who are learning in Std. V or below but have crossed twelve years of age will not be permitted to study in any of our lady managed Schools. Similarly girls who are learning in Std. V or below but have crossed 12 years of age, shall not be allowed to study in our Schools (for boys).

Feb 4, 1969

Note: Standard V is the equivalent of 5th grade or 5th class in the western system.

According to Baba's above procedural order on co-education, there are two determining factors. If one has reached the age of 12 then that is one point to separate males and females in their schooling. Secondly, if any student has completed Standard V grade, they must be in gender-separated learning environment. So if one has completed standard V and still is not 12yrs of age, then they cannot continue into grade VI in a co-ed school. Thus, boys and girls cannot attend the same school if they are of 12 years of age or have completed Standard V grade, whichever comes first.

The real essence of the stipulation is based upon adolescence or puberty. Once the mammary glands have developed in girls and the related glands for boys, then they cannot attend the same school. That is Baba's guideline.

So nowadays when in some parts of the world, girls and boys enter into adolescence at the age of 8, then that marks the time they must attend a single-gender school.

"Yes, I am interested in receiving the scanned PO"

The above is Baba's procedural order. Baba has given the order and in due course GS Dada would sign and circulate it. The above is the email version. If you want a scanned copy of the actual order then click reply and paste this into the subject box: "Yes, I am interested in receiving the scanned PO".

Namaskar,
in Him,
Kavita

Note: LINK TO EARLIER LETTER ABOUT DIDIJI

For more about the situation with Didiji and Shubham click on the below link.

http://am-global-01.blogspot.com/2013/03/disastrous-trend-threat-to-existence.html

**** Here begins the Prabhat Samgiita ****


"Madhur mohan tumi cita-rainjan a'cho sada' sa'the sa'the..." (3580)

Purport:

O' Parama Purusa, You are very sweet, most attractive. You have coloured my mind in Your colour. That is why You are Cita-Rainjan [1]. Always You are remaining with me side by side. You have removed the despair and filled my heart with Your love. All the darkness & hopelessness was removed by that light.

O' Divine Entity, You are beyond the scriptures, intellect, logic, and reasoning, You are above all these; You are Alakha-Nirainjain [2], beyond description. Infinite and unblemished. Only You can shatter the bondage of avidya maya - the mirage of negative attraction - and grant salvation. Baba, You are the most charming, the most sweet, my own...


END NOTES FOR PRABHATA SAMGITIA #3580:

[1] Cita-Rainjan: Baba guides us & we all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed. By Baba's divine grace, in His role as Cit-Rainjan, He is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion. Baba says, "'rainjana', which means 'the One who colours' - that which colours the mind." (Ananda Vacanamrtam-1) So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.

[2] Alakhanirainjan: ('Alakh' means 'invisible'; 'nir' means 'no'; 'ainjan' means 'black spot'.) Of the infinite attributions of Parama Purusa, one of which is that He is invisible and blemishless-- totally pure and perfect. That is why He is known as Alakhanirainjan. Because in this world unit beings are bound by their past actions, by their samskaras; and this creates a black mark in their mind. But being Alakhanirainjan, being both invisible and blemishless, Parama Purusa is totally beyond the realm of sense perception and beyond the realm of samskara. His mind never gets stained. He remains eternally pure and spotless.

Difference Between Half & Full Sadhana

Date: Sat, 09 Apr 2011 20:02:11
To: am-global@earthlink.net
Subject: Difference Between Half & Full Sadhana
From: Jiivendra

Baba

        == DIFFERENCE BETWEEN HALF & FULL SADHANA ==

Namaskar,
In our AM approach, sadhana is looked upon as the cream of all our
practices. It is the greatest endeavour of our human existence. And of
course per Baba's divine teaching we all practice our meditation lessons
twice daily, at minimum. This is His Supreme Command as well as the nectar
of our spiritual life.

In our daily lives it cannot be denied however that we have innumerable
duties to attend to and countless tasks to perform. Sometimes it can seem
as though our worldly responsibilities are endless-- or nearly so.
Fortunately, while engaging in these occupations we can keep the mind
vibrated in His thought by doing half-sadhana. That is another one of our
jewels of meditation.

So even though we may not be able to close our eyes and sit for meditation
each and every minute of each and every day, through the practice of
half-sadhana we can keep that sweet spiritual flow in tact, by His grace.


                   IMPORTANCE OF SADHANA

Of course all acknowledge the great value of sadhana. However still there
is a certain trend in AM where some think about doing sadhana without ever
really sitting down to do meditation. That is they read about sadhana or
talk with others about spirituality etc, but they never seem to get the
time to really sit down and immerse the mind in long, silent sadhana
sessions. For them it remains just a dream only. This happens to some in
our Marga.

Here below Baba gives the teaching that just reading and talking about
spiritual discourses will not bring one closer to the Goal, to Him. To gain
success in spiritual life one must commit themselves to the practice of
sadhana.
                                              
             "Na'yama'tma' balahiinema labhyah..."

Baba says, "The A'tma'n cannot be attained by the immoralist or the
materialist.And the one who listens to learned discourses or reads the scriptures in
the hope of realizing the A'tma'n with the help of keen intellect will
surely be disappointed."

"How can one know the A'tma'? The answer is, by performing spiritual
practice (sa'dhana') with devotion and sincerity. For human beings
spiritual practice in individual life is mandatory. Without sa'dhana' one
cannot expect to make any progress. If one learns the secrets of spiritual
practice from a learned preceptor and practices regularly one will realize
intuitively the existence of the Supreme Cognitive Faculty." (TK-3)

So, according to Baba, dedicated & sustained efforts in the discipline of
meditation are needed in order to advance along the spiritual path. Without
sadhana progress is impossible.

And here again in the following passage Baba emphasizes the need to deeply
engage in sadhana if one hopes to get Him.

Baba says, "To realize Him one must direct all one's sentiments and
propensities - in fact the entire psychic flow with its integral outlook -
towards one's inner existence. Only on this path of supreme synthesis can
human beings attain the Supreme Entity and transcend the bondages of pain
and pleasure, old age, death, etc." (APH-5)

Thus in so many ways we can see that sadhana is the key aspect for
spiritual growth and development. And without doing deep sadhana, one will
never really feel His sweet grace. That is Baba's teaching.


                OUR APPROACH IN FULL SADHANA

And sure enough, sadhana is the main ingredient of our spiritual lives.
Plus it has to be recognised that in our AM sadhana we follow a very
systematic approach.

In our twice daily meditation, we close the eyes, fold back the tongue, and
shut down the external senses through the practice of pratyhara-- by
performing the three shuddhis as we embark on our meditation. And
ultimately we bring the mind to one particular point, cultivate that great
devotional feeling of loving Him, and ensconce the mind in the repetition
of our mantra. When doing first lesson then the mind is immersed in the
ista cakra and when doing dhyana the mind is absorbed in Guru cakra. This
every practitioner of sahaja yoga understands. And in a nutshell this is
how we approach our regular sadhana practice.


               SOME OF THE BASICS OF HALF-SADHANA

Of course, from morning till night we have so many other worldly plans and
programs to attend to. In that case the practice of half-sadhana is
invaluable. Because this can be done anytime throughout the day since in
half-sadhana the eyes remain open.

Exactly when is it that we can do half-sadhana? While walking, cooking,
driving, washing clothes, doing errands, commuting, cleaning, and
innumerable times throughout the day.

So half-meditation is quite a handy approach.

And while here we will go through the various aspects of half-meditation,
the chief difference between full sadhana and half-sadhana is that in
half-meditation we do not keep the mind fixed on a particular cakra. Reason
being that in half-meditation we are involved in various worldly works so
the eyes must remain open, not closed, in which case keeping the mind
introverted at a particular point is not really possible.


                HOW HALF-SADHANA CAN BE DONE

As you probably already know, when doing half-sadhana using our ista mantra
then we skip over the shuddhis that we normally do in first lesson and go
right into the phase of cultivating that devotional longing for Baba. And
then with the eyes open we repeat our ista mantra, not necessarily
concentrating on any particular cakra. Just however one feels comfortable
one should engage in their mantra japa and generate that sweet link with
Him-- all the while keeping one's eyes open and attending to their worldly
duties.

Our approach to doing half-dhyana is similar. Here again we bypass the
shuddhis and delve right into the devotional flow, cultivating that
yearning and longing for Him. And then we start repeating our dhyana mantra
again and again, feeling His divine presence all around us. Since the eyes
are open and we are not focused on any particular cakra, then we can think
that He is watching all our movements. Or we can think that we are just
moving through the day with Him right by our side. The main point being
that He is along with us and we are repeating our dhyana mantra-- tangibly
feeling His sweet presence.


                       ONE OTHER DIFFERENCE

One other aspect of half-sadhana that is different from full sadhana is
that in half-sadhana the mantra need not be coordinated with the breath.
Rather one can just go on repeating the mantra at any pace they like-- fast
or slow, irregardless of one's breathing pattern. In this practice, both
fast and slow mantra repetition have their distinct benefits. On this point
everyone can experiment.


                        KINDLING THE PRACTICE

So this is our basic approach in half-sadhana. Since we are all sadhakas
then most if not all of these points are not new to any of us. Even then
perhaps this reminder will help enable us to do this devotional practice
more and more throughout the day. For it is the practice that makes it real
& blissful. Just knowing about intellectually but not doing it leaves the
mind dry & barren.

Thus as we engage in our practice of half-meditation then all are
encouraged to write in with any new points which they discover-- or just
describe the feeling that comes when doing half-meditation. Reflect on what
way it changes the day.

One other thing that sadhakas often find is that by doing half-sadhana
regularly throughout the day then when they sit down for their full
meditation then their mind quickly immerses in that flow-- making the
shuddhis almost effortless and the practice of mantra japa blissful. So
that is another wonderful benefit of half-meditation-- it complements our
twice daily full sadhana practice.


                     ONLY THE BRAVE DO SADHANA

Whether we are talking about half-meditation or full meditation, one thing
is certainly proven: That meditation is only for the brave. This is Baba's
divine guideline.

                    "Na'yama'tma' balahiinena labhyo..."

Baba says, "Those who are weak, i.e., who have neither spiritual nor mental
force, do not achieve intuitional knowledge. The timid and cowardly remain
remote from Brahmabha'va or cosmic ideation." (SS-2, p.46)

So it is only the courageous who immerse their minds in the practice of
sadhana and get that divine bliss; while those who are meek or wishy-washy
types just gossip about doing sadhana.

By practicing half-sadhana and by adhering to His supreme command of twice
daily meditation, we actively immerse ourselves in His thought and proceed
towards that Cosmic Nucleus thereby getting His divine touch, by His grace.


                        BABA'S BLESSING

In bestowing upon us the practice of dharma sadhana, Baba has truly
showered His greatest blessing on us all. May we realise Him fully.

Baba says, "When the mind transcends the barriers of intellect the
realization dawns in human beings that they cannot reach the abode of the
Supreme Entity through material science or philosophy, but through
intuition alone. Supreme blessedness lies in the unfoldment of intuition.
Those who are graced with intuition, even though they may be totally
illiterate, can reach the Supreme rank, thereby establishing themselves in
a state of perennial blessedness. The greatest pandits, however, become
lost in the labyrinth of logic, and even though they try to find a way out,
they finally attain nothing." (AMIWL-9, p.640)

Namaskar,
Jiivendra


Note 1:                SADHANA NOT TALL TALKS

Here below Baba is guiding us that He can only be attained through the
practice of sadhana-- not by high-sounding talks etc.

Baba says, "You cannot get that Supreme Entity by tall talk. Na medhaya´ -
Not by your intellect.  Na bahuna´ shrutena - Nor by reading or going
through so many books or lectures...Do your sa'dhana', do your sa'dha'na',
do your sa'dhana'...Get it by doing sa'dhana'." (AV-23, p.23-4)


Note 2:        SYSTEMATIC SADHANA MAKES ONE UNDEFEATABLE

Baba has blessed us with a perfect system of meditation and by doing all
the lessons on a regular basis then we are sure to attain success-- never
to be defeated.

Baba says, "You have learnt a well-ordered system of meditation and other
spiritual practices based on dharma. If any individuals or groups, however
powerful they may be, try to suppress you or even succeed in suppressing
you, they are bound to be destroyed. History has witnessed many such a
downfall in the past. No one has ever been victorious or will ever be
victorious by opposing dharma. March ahead with your own strength, march
with firm steps and your head held high. Always remember that when dharma
is with you, whoever will oppose you will be razed to the ground - their
destruction is a must." (AV-4)


                          PRABHAT SAMGIITA

PS Intro: This song describes the feeling of one higher stage of devotional
realization.

"Prabhu, toma'y kii kahibo a'ro..." P.S. 447

Purport:

  Baba, oh Prabhu, I love You so much. How can I express the deep love
of my heart to You. Words alone fail to describe the feeling. With my vocal
chords I cannot express the grace which You have showered on me. Baba, You
have permanently drenched me in Your ahetuki krpa'. Since I have gotten You
in my life, my life has become meaningful. I do not have any other type of
longing in my mind except You. Baba, by Your grace, my mind is running
always towards You & You alone. Baba, You have made my life blissful, in
all the ways. It is just as if my whole existence is full of nectar.
  O' my dearmost, the cimmerian darkness has vanished from my life;
those black days have gone far, far away. There is no longer any trace of
them. This has all happened since the divine effulgence descended in my
life by Your grace.
  Baba, according to Your tune, melody, and rhythm, I am dancing. My
days and nights and my entire life has become just like one bouquet of
songs. Not even a wee-bit of dilemma or confusion is existing in my life.
By Your infinite grace my mind is perfectly straight. This is all because
of Your boundless karuna'.     
   Baba, my whole existence-- my body, mind, and prana-- is vibrating
with the spiritual waves which You have generated by Your sweet touch.
Baba, I have gotten You by Your grace. You have graced me immensely. Baba,
I fully surrender myself at Your lotus feet...



          **********************************
                    Brave Persons

Baba says, "Do not remain worried about your individual problems at all.
Be prepared to carry your own burden and be prepared also to carry the
burdens of others. Then alone are you brave. Be dagdhabiija. Everyone
has their own individual problems. Do not try to pass them on to others.
On the contrary, bear the burdens of others. No one is your enemy. Be
ready to bear the burdens of others." (AV-30, p.4)
             **********************************

Dispute on Pronunciation of Kiirtan

Date: 07 Apr 2011 16:38:46 -0000
From: "Shivadayal Deva"
To: am-global@earthlink.net
Subject: Dispute on Pronunciation of Kiirtan

Baba

"Maneri gahane tumi a'cho, a'cho prabhu sada' jege a'cho..."  (4380)

Purport:

   Baba, You are always remaining in the depths of my mind-- You never leave me. Baba, You always remain awake. You go on working day and night, beyond all time. You never stop. Baba, whatever You want to do, You continue doing ceaselessly
   This whole expressed universe is Your eternal game. You are ever-present: beginningless and endless. You are ever intoxicated in Your divine flow. You are the Goal of everyone-- everyone wants You. You are remaining with one and all.  
   Baba, only those trying to come close to You by their virtuous deeds and by shravan, manan, nididhyasana [1], & dhyana, are able to reach near to You. Only they are able to realise You and have Your grace and proximity.
   Baba, You are grace-Personified...


NOTES FOR PRABHAT SAMGIITA 4380:

[1] Shravan, Manan, Niddhidhyasana: Here below Baba explains the great import of these three devotional practices.

Baba says, "To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya'sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential." (Tattva Kaomudii - 3)


                  == DISPUTE ON THE PRONUNCIATION OF KIIRTAN ==

Namaskar,
There has been dialog - and even disputes - about the correct pronunciation of our kiirtan mantra.


                                  ABOUT THE BELOW WRITTEN MANTRAS

(Note: The following has been written in Roman Sanskrit. If you are not aware about Roman Sanskrit you can consult our AM books, especially English books published since 2000. Those editions have an expanded explanation of the Roman Sanskrit alphabet pronunciation. That will help in understand the below. Here pronunciation is important because our kiirtan is a practice. We sing this mantra so we should pronounce it properly.)


                                     FIRST STYLE OF PRONUNCIATION

In some parts of India and in most overseas sectors, the pronunciation is generally like this:

(a) Ba'ba' na'm kevalam


                                   SECOND STYLE OF PRONUNCIATION

In other parts, especially where those born and raised in Bengal reside or those whose mother tongue is that language, the following pronunciation is done:

(b) Ba'ba' na'mo kevalamo

Regarding the above, some non-native speakers think that the addition of "o" adds a melodious aspect. But they should remember that the mantra must be spoken in a proper way. It is just like how we do not change the pronunciation of our Ista mantra to seemingly make it more melodious. One must always remember that the mantra is based on sound vibration. And the sound should be accurately spoken or chanted. For instance, nobody says: "Babo" to make the mantra more melodious. Because all clearly understand that is not correct.


                                    THIRD STYLE OF PRONUNCIATION

And finally, in some rare cases, this is spoken:

(c) Ba'ba' na'ma' kevalama'


                                 SINGERS DISPUTE ~ MARGIIS FOLLOW

For years and years, on and off, people have been claiming that their own pronunciation is right. Singers propagate a particular style which they think is correct. Sometime singers quarrel amongst themselves about the pronunciation. Some singers wish to advance their own particular view, it seems.

General margiis do not engage in this debate. They follow whatever the lead singer sings.


                                               MUST BE VIGILANT

As disciples of Baba we should be very strict to follow the way in which Baba pronounces the mantra. We should not chant it in the wrong way. We must not be lax about this. This is a vital point: Mantra is a sound vibration. If it is chanted wrongly, it will not produce the desired effect.


                        NEW AUDIO FILE: BABA'S STYLE OF PRONUNCIATION

To find out the correct pronunciation that Baba really wants and resolve this issue permanently, we should follow Baba's way.

Toward this end, a sound file has been uploaded to the AM-GLOBAL blogsite in the upper left column. It is titled: Baba's Pronunciation: Baba Nam Kevalam.

We should all download and listen to Guru's style of pronunciation and emulate that. We must practice in that way.

In tantra, what Guru says is final. We should not be confused. Ultimately we are singing for Him so we should pronounce the mantra in the way Baba does. We must not allow others to preach their own agenda and pollute the scene. We should follow Baba's way.

Namaskar,
Shivadayal

Another New Dogma Took Birth

To: AM-GLOBAL
Date: Wed, 23 Feb 2011 11:33:26 -0000
From: NJK Deva
Subject: Another New Dogma Took Birth

Baba

                     == ANOTHER NEW DOGMA TOOK BIRTH ==

Namaskar,
Recently a kiirtan program was organised "for the speedy recovery" of one Dada.

Certainly, on first glance, this looks like a noble endeavour to help someone in need; but as we all know our psycho-spiritual practice is to be directed toward Parama Purusa, not toward any mundane longing or unit being. That is Baba's distinct guideline in countless discourses. Our psycho-spiritual longing is singular in nature and exclusively for pleasing Parama Purusa.

So we all have to think whether our Baba Nam Kevalam kiirtan should be used to cure someone of an illness as with the recently organised program. Plus we must consider avenues we can take for helping our respected Dada.


                                           MUST NEVER DO LIKE THIS

Baba has given us all the directions and answers for this situation. In very straightforward language Baba warns us that we must never use our psycho-spiritual longing for mundane gains - of any kind. That is His essential teaching.

Baba says, ""Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor… Let the bridegroom be ideal, let me not spend much on the wedding…” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Puruśa." (Subháśita Saḿgraha Part 24)

Clearly then our spiritual practices - like kiirtan and bhajans - should not used for mundane matters such as if someone is sick and we wish to cure them.

Here below Baba furthermore explains that only lower grade sadhakas use their spiritual practices for worldly achievements.

Baba says, "Rájasika Sádhakas – Those performing spiritual practices with the object of attaining a particular finite object are called Rájasika, The characteristic of Rájasika Sádhakas consists in their being engrossed in realizing their selfish ends and, not in causing detriment to others." (Subháśita Saḿgraha Part 1)

In this next teaching, Baba warns us that if our spiritual practices are done with any other motive in mind, such as curing one Dadaji of his illness, then this is an inferior approach.

Baba says, "The aim of the aspirant is channelized in a different direction and he carries on with an inferior object. All the three such bhaktas – sáttvika, rájasika and támasika are gaońii or inferior bhakti. Where there is no object other than the Supreme Brahma, it is called mukhya bhakti. In mukhyá bhakti, the aspirant is free from the three guńas. He is absorbed in spiritual practices to Nirguńa Bhakti." (Subháśita Saḿgraha Part 1)

Thus, Baba's guideline is that our spiritual practices like kiirtan and sadhana are to be directed solely towards pleasing Parama Purusa, and not for any mundane affairs, such as curing one of their sickness.


                                        JUST ACCUSING PARAMA PURUSA

Actually, if anyone prays to the Lord for someone's recovery it means they are indirectly accusing Parama Purusa:

"O Lord, Your duty was to help this person, but You have not done so, why have You ignored him for this reason I am praying for their welfare - please listen and respond to my prayer."

This type of accusation towards the all-knowing, omniscient Parama Purusa is itself a sinful idea as the sadhaka is blaming Baba for mundane problems.

That is why in Ananda Marga we do appreciate this type of crude prayer. Baba knows what is best and we are only to think of Him.

Baba says, "In fact, the best thing is not to ask Parama Puruśa for anything." (Ananda Vacanamrtam Part 22, Serve the Supreme by Kiirtana)

If any aspirant has any remote desire in the mind for mundane longing while doing spiritual practices kiirtan, like curing one Dada, then they are going against the inner essence of our devotional cult. Those who directly or indirectly pray to the Lord for certain mundane things are verily accusing the Lord of not performing His divine duty to care for the suffering people.


                                    MUST OBEY ANANDA SUTRAM

In His teachings of Ananda Sutram, Baba directs us that in our kiirtan and sadhana practices we are only to ideate on the Supreme. We are not to engage in any kind of ritualistic worship whereby we ask or pray for things from the Lord.

                         3-12. Bhaktirbhagavadbhávaná na stutirnárcaná.

           [Devotion is ideation on God, not flattery of God or ritualistic worship.]

"Purport: Being merged in the constant thought of God is devotion. Devotion is not related to the chanting of hymns or ritualistic worship with different paraphernalia." (Ananda Sutram 3-12)

So if we encourage such type of kiiran programs for curing a Dada of a particular disease etc, then Baba's guideline of Ananda Sutram will be lost in oblivion. And all over these types of crude devotional kiirtan gatherings will be held.

Indeed, people will start doing kiirtan to cure their dog who was coughing or to help their child get into university or for so many mundane reasons. And some people will even do kiirtan to kill their enemies or defeat others in a court case. If such things happen, there will be no difference between those dogmatic religions and Ananda Marga.

Indeed this is the way things degenerate.

For instance, let's say is an existing dogma in society such as praying for someone's illness to be cured. Then in a weak moment, such as when one respected Dada is ill, then someone innocently suggests that we should do kiirtan to cure Dadaji. They justify that this is a common phenomenon in the society and that before coming into AM they always did like this. Some sadhakas may feel uneasy hearing this but they think that, "OK, Dadaji is sick - I should not disturb the situation". Thus a kiirtan session is held to cure Dadaji. Then the next time a Dada or revered person gets sick, others openly proclaim that this is our tradition: To sing kiirtan to cure that diseased person. By this point, those who disagree are greatly outnumbered and they cannot stop the program - rather they succumb. In this way, new dogmas take birth. So we should all be extreme careful.


                                       STORY OF MISGUIDED SADHAKA

This below story from Shabda Cayanika is highly related with this entire situation. When the below sadhaka was using his psycho-spiritual energy for mundane gain, Baba intervenes and strongly condemns this negative approach.

Baba says, "Such misuse of the human being’s hidden internal powers would not help to elevate the human race. Rather it would bog down one’s hands and feet in the quagmire of power and bring stagnancy into one’s forward movement." (Shabda Cayaniká Part 2, Disc: 13)

By Baba's above teaching, it it quite evident that our psycho-spiritual energy should not be diverted towards crude or worldly gain such as curing a respected Dada of his illness. Baba is adamant on this point.

                                     
                              SIMILAR TO HINDU SHRADDA DOGMA

Actually this notion of doing kiirtan to cure someone of their illness is just like the Hindu  shraddha dogma where in their ceremonies their intention is to provide comfort for the deceased soul. But we never do such things in Ananda Marga. We know that Baba is taking perfect care of everyone - all of the time. All our spiritual practices are solely for pleasing Parama Purusa and serving Him. So we must not allow our kiirtan programs to degenerate and become a mirror image of this type of Hindu dogma where we pray for someone else's mundane needs. This is not our way.


                                      DO NOT CHASE AFTER SIDE-EFFECTS

Doing kiirtan to cure one of an illness is just like bringing everyone together to perform social service under the motive of getting name and fame.

Yes, if one does service one may receive acclaim in the society, but that is not why we do it. We do service to please Parama Purusa. That is our sole motive. Public praise is a mere side-effect. And if one does service only for getting prestige, then that prestige may not even come at all. One may not get any recognition. There must be purity of intention and our service is for pleasing Him.

Similarly, we do our kiirtan for Parama Purusa; that is our sole motive - to please Him. Toward that endeavour so many side effects may result: All kinds of calamities may be dispelled and averted etc. However, our entire goal in kiirtan is singular: To serve Parama Purusa; we do not do kiirtan with any other aim in mind.

Hence just as we do not perform social service with the inner motivation of getting recognition and public acclaim, similarly we do not do kiirtan with the expressed motive to dispel a particular calamity like curing a person from a disease.


                                    BABA'S STORY ABOUT KALAPHAR :

                                  NEGATIVE REPERCUSSIONS

If this current trend of organising kiirtan gatherings for curing people continues, then if such bhaktas do not get what they are demanding, they will start blaming Parama Purusa. They will think, "We did kiirtan but still Dadaji is sick."

Baba's below story leads in that direction.

Not only will they blame Baba in this way but they will lose faith & leave entirely. They will think, "Look what happened to me, or my wife, or Nigamananda etc, we did the kiirtan yet still we are suffering terribly."

Thinking thus they will lose faith and leave the path. This is what occurs in all those religions where people pray in this way. And if such events are brought into the Marga, the same negative outcome will result: People will lose faith and leave if their selfish agenda is not fulfilled. This trend is not at all good.

Here below Baba tells the story of Kalaphar and what he did when his mundane prayers were not fulfilled.

Baba says, "There is a well-known story about a Zamindar from Bengal called Kalachand Roy, later Kalapahar, who was a follower of Kálii. He worshipped a stone image of Kálii with great devotion. At that time some invaders, belonging to another religion, started a campaign to destroy all Hindu temples and deities. When Kalachand’s temple was about to be destroyed, he prayed to Kálii saying, “Mother, I do not have the power to protect you, so please protect yourself.” But how can a stone idol protect itself? In due course his temple and idol were destroyed, and Kalachand lost faith in Kálii. He was converted to the religion of the invaders, and became known as Sheik Kaluddin Khan. He launched his own campaign of terror throughout Bengal and Orissa and forcibly converted people to his new religion. He disfigured deities, destroyed temples and threatened people with physical violence to convert them. Once he travelled to Kashi and set about converting a widow who also happened to be his elder sister. She refused to succumb to his threats, and scolded him mercilessly for his bad behaviour...This made him realize the error of his ways, and he abandoned his campaign. If Hinduism had not practiced idol worship, Kalachand would not have been converted. Because of his forcible conversion, Kalachand became extremely hostile towards Hinduism and launched his own campaign of terror against it. A religion should be so strong that no one can be converted from it." (Prout Nutshell-16)

Likewise, if some in AM resort to ritualistic worship and do not get their selfish ends met, then there is every likelihood that they will not only lose faith and follow a different path, but they may even become inimical to AM. We have had defectors in the past and this type of crude kiirtan gathering could and will generate a whole new wave of defectors. That is the very real outcome based on Baba's above teaching.


                                     WAYS WE CAN HELP A PATIENT

To help any patient, we can give our economic support, physical support (food, heat, clothing, medical attention etc), and emotional care. These are all very effective and appropriate ways of helping someone suffering from an illness.

But in our spiritual practice we are not  to request Parama Purusa for mundane boons such as curing a patient etc. Doing kiirtan to cure them is not at all acceptable.


                                  MORE POINTS FOR CONSIDERATION

1. Baba guides us that sadhana should be done whenever possible but that does not mean that one openly declares that now I am doing sadhana for cyclone relief, or mother's illness, or for earthquake victims. Our spiritual practices are for pleasing Parama Purusa - not any mundane cause.

2. Baba has specifically mandated that spiritual potentiality should never be directed towards mundane reasons, causes, or gain.

3. One may do kiirtan and sadhana any day and any place, but the stated purpose must not be something mundane, such as one Dada's illness or one margii's unemployment etc.


                                                   BABA'S BLESSING

By Baba's grace, He has given us the practices to reach unto Him and we must not let those practices to be tainted by bringing in dogmas whereby we pray for mundane matters during our Baba Nam Kevalam kiirtan. So we cannot support the recent program where some gathered for kiirtan in order to cure Nigamananda ji. During kiirtan we are to ideate on Parama Purusa and Him alone.

Baba says, "At the time of kiirtana, so many people, so many devotees assemble, and all their collective physical energies function unitedly. But more than that their collective psychic energies are flowing in the same channel under the inspiration of Parama Puruśa." (Ananda Vacanamrtam - 22)

Baba says, "...So let one’s vision be fixed on the goal. There is no necessity to think of anything else." (Ananda Vanii #67)

Namaskar,


Note 1:                         MUST NOT DO TAINTED KIIRTAN

Certainly after doing sadhana the mind becomes calm, quiet and blissful. But in truth we do not do sadhana for these effects. The goal is to please Parama Purusa and attain Him.

Similarly, by doing kiirtan all kinds of natural calamities can and will be dispelled but the purpose of doing kiirtan should not be this. The purpose of doing kiirtan is to serve and please Parama Purusa.

Baba says, "The best method of rendering psychic service to Parama Puruśa is by doing kiirtan." (Ananda Vacanamrtam - 22, Serve the Supreme by Kiirtana)

Those who are not ignorant can easily differentiate between doing kiirtan to please Him and doing kiirtan to dispel calamities. When the mind is involved in thinking about someone's sickness during kiirtan then that kiirtan is itself tainted. It is not pointed kiirtan. So that will not serve the purpose or achieve the desire effect anyway. It is true that calamities do get dispelled through kiirtan but that is the side-effect not the goal. So this way of thinking should never be encouraged.

Unfortunately some ignorant organised a kiirtan program encouraged people to do like this (see note below). But they do not have any idea what  they are doing. They want to do something good but in reality they are doing just the opposite.


Note 2:            KIIRTAN ANNOUNCEMENT TO CURE NIGAMANANDA JI

Here is that announcement of that kiirtan program to cure our dear Dada Nigamanandji's illness. It was an SMS from Mobile No.- +91-78386 94435 (Delhi / NCR mobile no., India):

"Baba Nam Kevalam kirtan, 11 to 14 hrs at Gadaipur Baba Qtr (not at Mandavali) on Sunday 20th FEB for speedy recovery of Ac Nigmanada Av. Lets attend and pray......"


Note 3:                       RELATED LETTER ON DADAJI'S ILLNESS

http://am-global-01.blogspot.com/2011/02/feeling-happy-by-others-suffering.html

== Section 2 ==

~ I Remember Everything But My Ista Mantra ~

"A'mi a'r  kaono kichu bhuli na', shudhu bhule tha'ki tavo na'm..." (P.S. #838)

Purport:

O' Parama Purusa, it is so unfortunate and painful that I do not forget anything mundane; but I always forget Your divine name. I cannot remember it constantly, because worldly things always come in my mind. And those mundane things I always remember, only I forget Your name. O' my Dearmost, please grace me. I want to remember Your name all the time - within each and every breath and respiration - but alas I forget. O' Divine Entity, although I don't chant Your name and remember You, even then I can see that You love me. By Your grace, I always feel Your love, especially when I look towards You. You are very charming and gracious.

O' Parama Purusa, You are the most magnificent One. When by Your grace the stars shower from Your heavenly effulgent bosom, then the effulgence from those particles fills my heart with divine ecstasy.

 

Baba, the Parama Purusa, You are the most compassionate One. The divine love which You have poured in my heart - the affection that You saturated in my mind - always vibrates my being and brings me to the divine world. The melody that You played within my mind, in its tune, today I do sastaunga pranam to You again and again with that very tune and melody which You have resonated in my heart & mind. 

O' my Lord Baba, please shower Your causeless grace on me so that I always chant Your divine name...

                 ****************************************
                                 A Few Medicines

Baba says, "Aloe juice is a medicine. Dried aloe sap is called musabbar
in Arabic. A type of rasa'injana also used to be prepared out of aloe
sap, or musabbar, which was used as medicine -- it was used to treat
blood pressure and insanity due to gall bladder disorder." (SC-3, p.109)

Baba says, "The retention-of-urine ailment that results when the
movement of the urine is obstructed is also called kabandha. The water
from soaked fenugreek, fresh date juice, palm juice, and sha'nkha'lu [a
conch-shaped esculent] are medicines for this disease." (SC-3, p.103)
                ****************************************

Why Boring Sadhana

Date: Thu, 21 Oct 2010 22:27:06
From: Dharmaviira
Subject: Why Boring Sadhana
To: am-global@earthlink.net

Baba

PS Intro: This following song can be taught to non-margiis as it belongs in
the 'Krsnaliila' series. As we know, in Baba's Prabhat Samgiita collection,
there are a number of songs about Lord Krsna. So when any program is
organised related with Krsnaliila, then these songs are most useful to
attract non-margii devotees who have love for Krsna. So this song is not
for our regular devotional chanting. This is not a devotional song for
Ananda Margiis. If anyone has any doubt or confusion about this, please
refer to Baba's discourse: "Onm'kara and Is't'a Mantra".

"Ka'j kare yete esechi dhara'te, kuruks'etra ei dhara'..." (PS 1307)

Purport:

 O' Lord, by Your grace, I have come in this world to do work and serve
You; this world is kuruks'etra [1]. O' my dearmost, with Your divine
compassion I have come here to engage in positive work and serve the
humanity. Remaining idle and inert, and wasting time in lethargy is not the
flow of life. This is not how human beings should live. O' Prabhu, by Your
divine grace You have blessed me with the energy and motivation to involve
in work-- to do something for the great cause of dharma.   

O' Lord Krsna, everything You have done with Your cakra [2] and Your bow
and arrow. Everyone is aware about Your epic adventures. That immortal tale
and everlasting story remains flowing in everyone's memory-- in everyone's
mental plate.   

O' Prabhu, everyone is moving forward by Your divine pull; there is no
scope for anyone to pause or stop. No one can lag behind; all are moving
ahead. O' Lord Krsna, that divine story of the Mahabharat led by You
Yourself which took place on Kuruksetra is filled with song and has been
beautifully written by the great sage, Dvaepa'yan [3].    

O' my Lord, by Your grace I have come on this earth to serve You and
work for the welfare of all..


NOTES FOR PRABHAT SAMGIITA #1307:

[1] Kuruks'etra: Everyone knows that the meaning of dharmaks'etra is one's
human body whereas kuruks'etra has two meanings. The first meaning of
Kuruks'etra is that area of land near Delhi in the state of Haryana where
the Mahabharta battle was fought around 3500 years ago. And the second
meaning of Kuruks'etra refers to the grand idea that everyone has come into
this world to so some work-- because this world is known as kuruks'etra.
Here following is Baba's special explanation.

Baba says, "The real name of this world is kuruks'etra, because it is
always telling you Kuru, kuru, kuru - 'Go on working and working and
working. Don't sit idle. Don't let your existence fall under a curse due to
your indolence. Move towards success through your works.' So the real name
of that ks'etra [field] which constantly advises you in this way is
kuruks'etra. Kuruks´etra thus stands for the manifested world around us,
the sam'sa'ra, where you exist in your physical body, dharmaks'etra." (DKG)

Indeed Baba has graciously given so many discourses on the meaning of
Kuruks'etra and by listening to His Prabhat Samgiita people can refresh
their mind of the real meaning of Kuruks'etra.

Here the overarching idea is that all the various aspects of Baba's
expansive AM ideology are present in seed form in His collection of Prabhat
Samgiita. Baba has written His Prabhat Samgiita very indirectly and those
with a pointed mind understand how each song links with in-depth
explanations which He has given in His AM philosophical discourses.


[2] Cakra: This term has a variety of meanings and in this song Baba is
referring to one of the weapons of Lord Krsna. Because during the
Mahabharat battle, there were times when Lord Krsna unveiled His divine
cakra.

Here below Baba Himself describes the historic scene in the Mahabharat
where the people thought Lord Krsna covered the sun with His cakra so that
Arjuna could fufill his great vow of slaying the immoral Jayadrath.

Baba says, "You know what happened at the time of Jayadratha's death.
Arjuna, as per his vow, was supposed to go to the funeral pyre immediately
after sunset in order to keep his promise. Suddenly people observed that
the sun was no longer in the sky and that it had become dark all around.
Everyone thought that the sun had already set. Those who were devotees, not
philosophers, commented that Lord Krs'n'a had covered the sun with His
Sudarshana Cakra...and people thought that the sun had gone down. Soon
Arjuna was able to keep his promise and kill Jayadratha. " (NKS, Disc: 24)


[3] Dvaepa'yan: This is another name for the great poet Vedavyasa Deva who
recorded the Mahabharat in written form.

Baba says, "Krs'n'advaepa'yan'a Vya'sa is renowned as Vedavya'sa for having
divided the Vedas into three main portions (Rk, Yajuh, and Atharva)...He
was born in a fisherman's family (Kaevarta [a fishing caste]) on a blackish
island that rose out of the waters of the confluence of the Ganges and the
Yamuna at Prayag, and for this reason the people gave him the name
Krs'n'advaepa'yan'a. This Krs'n'advaepa'yan'a or Vedavya'sa was the
composer of the Mahabharata. The Mahabharata was composed long, long, long
after the Vedas, but nonetheless it is undoubtedly more than three thousand
years old." (SC-2, Disc: 11)


Final Note: Baba composed the above Prabhat Samgiita #1307 on 29 Feb 1984
when He Himself was touring through Kuruks'etra, thus giving credence to
the idea that indeed the historical account of the Mahabharat is itiha'sa.


                  == WHY BORING SADHANA ==

Namaskar,
Every sadhaka is aware that the repetition of our ista manta is based on
the divine idea that the individual mind of the unit being can become one
with the vast ocean of that Cosmic mind. So our mantra japa has tremendous
meaning and is part and parcel of our spiritual cult.

Here and there however, some lose sight of the greater meaning of their
ista mantra and instead get stuck up in a literal meaning. This below story
where one of our esteemed acaryas was doing a lesson review with one margii
follows this pattern.


                   STORY: 'THE SMILING SADHAKA'

At dharmacakra, one acarya told this following story about his own
experience when doing a lesson review with on youth.

One time a margii university student approached this acaryaji and requested
him to do a lesson review. As that is one of the chief duties of our wts,
the acarya wholeheartedly attended to this request.

So the acarya reviewed various aspects of that sadhaka's meditation,
including his ista mantra. And everything seemed fine so then they both sad
down for sadhana, sitting a short distance from one another.

After some time, the acarya opened his eyes and looked over at the young
sadhaka to see how everything was going. And he noticed that the student
was broadly smiling while doing sadhana.

Gently the acarya walked over to inquire about the student's meditation.
And the acarya said, 'I noticed that you are smiling in your sadhana, are
you repeating your ista mantra'.

Then the student very sincerely told, 'Yes I am repeating my ista mantra,
and I am smiling because that is the meaning of the mantra'.

Then the acaryaji requested, 'Tell me what mantra you are repeating'.

Then in quick fashion the student told his mantra. And the fast way in
which he spoke it, the mantra sounded just like the Hindi word for smiling.
Then the student very sincerely told, 'So I am just doing what the mantra
says to do-- that is why I am smiling in my meditation'.

And then at that point acaryaji understood exactly what the student's
problem was. Instead of understanding that the devotional meaning of the
mantra is related with the divine idea of calling out to Parama Purusa,
instead of that the boy was just taking the mantra too literally. And in
his innocence the student was repeating the mantra and literally taking it
to be one Hindi word meaning 'smiling'.

So he could not link up with the proper ideation of the mantra.

Instead with this overly literal meaning, the boy was just following what
the mantra said to do. That is why he was smiling doing sadhana.

At that point the acarayaji gently guided the youth in the proper
direction. He told, 'Do not think of the mantra in such a literal way that
it just turns into one common Hindi word meaning smiling. Literally
repeating the mantra in that parrot-like fashion will not work. Rather when
you do your sadhana then when you inhale repeat the first syllable of the
mantra and think about yourself. And then when you exhale with full
devotional feeling repeat the second syllable of the mantra and ideate on
merging into Parama Purusa. This of ideation must be followed when
repeating your mantra-- this is the of proper ideation. And when sincerely
following this approach then your sadhana will be successful.'

Thereafter, when the youth returned to his meditation he properly followed
this approach and his sadhana naturally flowed in a deeply devotional
rhythm-- as he repeated his mantra and linked with Parama Purusa each and
every breath.


                        BABA'S SPECIAL EXPLANATION

In His unique discourse, 'The Stance of Salvation and How to Attain It',
Baba guides us about what can happen when one takes the meaning of their
mantra too literally.

On page 84 of SS-18 (1992 Edn), Baba explains how one sadhaka was repeating
the mantra 'Rama'. The first syllable was 'Ra' and the second was 'Ma'.
But the meditator was thinking too literally about each of the syllables.
So instead of ideating on the divine concept of merging in the vastness of
Parama Purusa, i.e. Rama, instead of that the sadhaka just became bored
with the literal sound of each syllable of their mantra-- Ra & ma.
In that boredom, the sadhaka could not keep their mind fixed on the
syllables of the mantra. So when repeating 'Ra', the sadhaka was thinking
about 'ma' and when repeating 'ma' he was thinking about 'ra'. In that way
the sadhaka totally reversed the entire mantra. And instead of thinking
about the divine idea of 'Rama', the sadhaka reversed the syllables and was
literally repeating 'mara'-- which means death.

This all happened because the sadhaka took the process of repeating the
mantra too literally. And in that way the mind could not sustain any
psychic or devotional flow. Just it got stuck in the literal repetition of
each of the syllables.


                    WHAT SHOULD BE OUR APPROACH

We should not allow such things to happen to us in our meditation.
Sometimes we see in sadhana shivir programs that some sadhakas get bored or
start falling asleep in their meditation. Sometimes this happens at our
various AMPS functions. In most of these cases, the sadhaka is unable to
link up with the expansive idea of their mantra. Rather than getting bored
and literally repeating each syllable of the mantra, we should just repeat
the mantra with the full thought of Parama Purusa in our mental plate.

It is just like when one baby repeats 'mama'. The whole time the baby is
yearning for its mother. It is not thinking of the literal meaning of 'ma'
on the first syllable and then the literal meaning of 'ma' on the second
syllable. This is not the way the baby's mind is working-- not in that
literal fashion. Rather with wholehearted love and yearning the baby is
ensconced in the idea of mother and crying out 'mama...mama...mama'. And by
that way the baby gets its mother.

Similarly, in our sadhana we should devotionally ensconce the mind in
Parama Purusa and use the mantra as a means to call out to Him. This is our
devotional approach in sadhana-- thus permanently ending the problem of
boredom in sadhana. This is Baba's divine teaching.


                           BABA'S BLESSING

By Baba's divine grace and by ideating on Him when we do our mantra japa,
then one will reach that pinnacled point.

Baba says, "Be established in Parama Purusa...come in contact with the
universal flow of divine nectar...for a sa'dhaka, the most valuable thing
is his ista mantra. With the help of the ista mantra and his personal
incantation, a sa'dhaka will attain enlightenment." (SS-18, p.95)

Namaksar,
Dharmaviira