Prajina Bharatii 1981 01 Jan

Vol. 3 January %1 No. 4 -- ------.---..-A-

V A N I I

Clouds cannot overcast the sun for a long time. The creatures of darkness never want the

expansive exaltation of human society. Even then, man shall march ahead.

None can arrest the speed of their progress. You be the harbingers, you be the pioneers of this victo- rious march. See that not a single individual lags behind.

Shrii Shrii Anandamurti

Editor-Ac. Shraddhananda Avadhuta

- Editor Ac. Shraddhanaada Avuihuta Secretary, Tattvika Board and Purodha Board. . . Sub-Editor Ac. Ramananda Avadhuta Secretary, Acarya and Avadhuta Board.

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51 1, Jodhpur Park, Calcutta-700 068 Telegaphic address : Bhuryojas, Calcutta

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Topics Paged

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1, Editorial : The Role of a Spiritual q Master

2. Namami Krsna Sundaram -Shrii Shrii Anandamurti 1

3. Visualisation of tbe Universal form of Sadguru Sbrii Shrii Anandamurti

-Ac. Parameshvarananda Avt. 9

4. Path of Spiritual Elevation -Ac. Satyananda Avadhuta 12

5. 'Upanishad the Source of Realisation' -Acharya Siddhayogananda Avadhuta 16

6. Important News 1 8

7. News in Brief 19

8. Babas Botanical Garden, Museum and Art Gallcry -Acharya Chandranath 27

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NAMA'MI KRSNA SUNDARAM (SALUTATION TO KRISNA-THE SWEET)

There is a popular saying-"SHREYA'MSI BAHUV1GNA'NI"-the path of spiritual excellence is beset with numerous obstacles. When one sets out a great task innumberable difficulties confront him. The greater the task, the mightier the obstacles. That is why the person who wants to perform noble deeds has got to be ready to face opposition from the very.beginning. He who is not mentally prepared for the opposition, begins to falter, ultimately surrenders to those oppositions. Thus, it is aptly said :

"Nindantu Niitinriipuna' Yadi va stuvantu Laksmii sanlavishatu Graham Gacchatu

va Yathestam Adaeva Maranamastu Yuga'ntare va' Nya.yaft Pa'tha na Pravicatanti Dhiira'h".

Let those well-versed in ethics, criticise me or praise me, if they so like. The goddess of wealth may be pleased to stay on in my house or she may go away wherever she likes. Death may visit me today or decades after, it makes little difference to me. A wise man will never detract from the path of rectitu ie -the path which he once accepts as his ideal.

"Pra'rabhyate Na Khalu Vighnabhayena Niitcaeh

prarabhya%ighnavi hata'h Viramunti Maghya'h

Vighnaermulurmuhurapi Pratihanyama'na'h Pra'rabhya Vtta'majana'h Na Parityajanti."

Shrii Shrii Ananda Murti

Those who are inferior, do not ever start the work a t the mere anticipation of opposition. Those of the mediocre type, start the work, no doubt but when confronted with oppositions, they leave the work unfinished. But those, who are the best types of people, never give up any job unfinished till it is successfully completed, even though they are confronted with enormous difficulties at every step. Hence, the popular saying "SHREYAMSI BAHUVIGHNA'NI".

Our topic of discussion was KRSNA of Vraja and PA'RTHASA'RATHI KRSNA. One and the same KRSNA, but playing two distinctly different roles. PA'RTHASA0- RATHI'S was a very tough role. That is, the opposition was as tremendous as moun- tain-high as the goal was lofty. In the hoary past, man was as good as animal. A cave- man and an ape-man or a proto-ape living in a cave in those days-there was no difference between the two. But one of the branches of primitive humans made significant advance in knowledge, in intellect, whereas another branch lagged far behind. The normal speed of the latter group failed to keep pace with the accelerated speed of the former, they kept trailing behind. The monkey could not rise above the animal stage, where as the humans felt themselves as something new, something ditrerent from others.

Thus while advancing, they learnt how to build houses, but still they retained some animal traits in themselves. The animals, the monkeys would dane, the peacock would dance, those primitive humans also would dance. The animals did not know how to cook meals hence they would take raw food. The hmans learnt gradually how to cook and roast food before eating the same.

Now i t was Lord Shiva who trained those primitive humans who were neither fully human nor fully animalistic-how to live a harmonious and systematic life. While those people would dance, Shiva taught them the art of dance, the system of dancing. While they would sing, Shiva taught them the art of singing. That is, He introduced a fixed system in every sphere. Shiva noticed that the people of HIS age wanted to comtempla- te, to think. He gave them a particular line to think on, that would help in their psychic

' progress, in their spiritual elevation. That is, He introduced a rhythm, a system in the life- style of those primitive people, the next door neighbours, to brutes; He showed them a way along which everything began to move towards subtlety. The highest and the grelt- est contribution of Lord Shiva is that HE helped develop each and every aspect of human life from animal stage and brought those within the domain of Subtlety. That tra- dition continued for many thousand years.

But that was not enough for the human society. They did not yet realise the need, the nice import of collective living. l t was an imperative necessity for the people to feel, to realise that there was the utmost need of a society, guaranteeing the basic needs of food, clothing, shelter, education and medical treatment for all its members. They needed to

understand this much that, just as he could carry on the daily chores of meditation in his individual life, others also should follow the same br,>ad highway of morality and spirituality in collective life. Otherwise with the degeneration of the collective body the degeneration of the individual is inevitable. Just a handful of people, a small community of people formed small kingdoms such, as, Anga, Banga, Kalinga, Saurashtra, Magadha etc. Now, i f ever a problem of unprecedented magnitude arose before them they individually would not be able to grapple with the problem, they would have to face it and act uni- tedly. This was the onerous responsibility that devolved on KRSNA and to bring home the point to His contemporaries. HE had to assume the role of Pa'rthasa'rathi. This task was very grave and that is why, it was fraught with tremendous difficulties, innumberable obstacles. The contemporay world, or for that matter, the then India was fragmented into a large number of small kingdoms. HE fervently hoped that all the petty kingdoms should unite together and construct a well- kint society, a stable greater India. And in that strong and united India. working in co- ordinated co-peration among the federdting un~ts , the socio-econonic life would be suffi- ciently well baked and stable, the moral standard would improve and consequently, individual people would progress spiritually also. This mission should extend from individuals to collect!vity-that was the aspiration of KRSNA.

Simultaneously if we analyse the role of KRSNA of Vraja. we notice that He was gui- ding the people along the path ofdevotion. HE is the very embodiment of softness and sweetness there is not much severity of battles and wars. Of course, struggles are there, but there

the primary factor is devotion: Tii guide the people along the devotional cult is the main theme : where the spiritual realisation is APAROKSA ANUBHUTI. But the realisation about Pathasapthi KRSNA is both in direct and indirect level. For instance, humans attain superior intellect, build a happy and prosperous society, cultivate his, her knowledge and thereby, determine the dos and donts of social life, learn the secrets of work through the culture of the science of Yoga as also the practical process of how to finish any work deftly, adroitly. These are part and parcel of INDIRECT REALISATION (Paroksa Anubhuti). Pa'rtha Sa'rathi KRSNA explained to mankind, the path of the FACULTY O F KROWLEDGE-which in itself is an invaluable aid to APAROKSA A N UBHUTI. Similarly HE demonstrated to them, the FACULTY O F ACTION, as secrets of Yoga which in itself is an PARAKSA ANUBHUTI but which is the most valuable aid to APAROKSA ANUBHUTI. RE further taught SHARANA'GATI-the c It of Surrender, i.e , the way how to surrender to Parama Purusa and come in HIS Supreme Shelter. This is the stage where both the PARAOKSA ANUBHUTI and APAROK- SHA ANUBHUTI are fused into one.

On the other hand, KRSNA of Vraja has shown mankind the way to attain APARO- KSHA ANUBHUTI. The humans, the jiivas come closest to Parama Purusa t h roc~h dtvo- tion, through sweet love for HIM-a state which is otherwise known as RA'DHA'BHA'- VA. There KRSNA is teaching the devotees that they will have to feel the world, make the whole worl l their own, through love, through pleasing sweetness of the world, Everything in this world is sweet. But Pa'rtha Sa'rathi

KRSNA's teachings are diffeient. HE say6 that though everything of this *world is sweet, one will have to taste that sweetness through severity, through harshness, through bitterness. One will have to pass through struggle. SO, in order to experience the taste of the supreme sweetness, struggle in life is inevitable. This is the first and foremost difference between the two roles of KRSNA. One wants to take the mankind to the highest fulfilment through APARAOKSA ANUBHUTI, through PARAK SHA ANUBHUTI and finally, to the state of human excellence. Thc difference is very vast indeed. The resoluteness, the firmness which are found in PA'RTHA SA'RA- TAI KRSNA is conspicuously absent in KRSNA of VRAJA. Similarly which are found in KRSNA OF VRAJA are totally

ab;:nt in PARTHA SA'RATHI KRSNA. PA'RTAA SA'RATHI KRSNA is even ready

to take up arms for the protection of those who have co ne ix HIS shelter whereas KRSNA OF VRAJA has protected HIS foilowers with HIS usull softness, HIS charming sweetness. HE never exhibited HIS toughness, HIS firmness to any one. Can any one say who is greater of the two ? My reply is-here the question as to who is greater-who is inferior of the two, does not arise at all. The very question is irrelevant. The fact is that HE had to assume, under necessity, different roles. While in VrajaHE converted an ordinary community cf pxple into an i~tcnsely Cod- loving and highly dtvation.4 community acd in another role HE goaded that slme community of people to greater and nobler deeds, one after another and established them in the highest excellence of human glory. Both were equally necessary a n j bot.1 are necessaly even today.

(Colcutra M.G. D. on 31-3-80)

Wheh Paranla Purusa incarnates Himself as Ta raka Brahrna at a certain'stage oftransi- tion, the people of that period invariably enjoy some special privileges and these very privileges they enjoy are the veritable proofs of the incarnation or advent of TaOraka Brahma.

Let us analyse how Krsna of Vraja and Pa'rtha Sa'rathi Krsna tried to help or did really help elevate the people in the path of spirituality. When the people attain progress in the realm of spiritual realisation, their progress is divided into six stages-SA'LUKYA, SA'MIPYA, SA'Y UJYA, SA'RUPYA, SA'- RSTHI and KAEVALYA.

At SA'LUKYA stage, a person feels that he has come on to the earth at the same time as Parama Purusa. The greatest achievement of human life is that he has come to live in this world at the same time when Parama Purusa Himself has chosen to incarnate as Ta'raka Brahma on this earth. The great devotee Vrinda'vana Das has observed "It is iny greatest misfortune that I was not born at the time when the Lord had His advent here on this earth

6 6 Ehena sampad ka'le ............ He laments-"How unfortunate I am that

when the Lord was physically present here on this earth, I did not come at. I was born later". It is really a great misfortune a spiritual affliction. To be born a little before or after Lord's advent-is indeed a spiritual affliction. The very thought that Parama Purusa had His great birth on this earth at the same time when I was born, brings a sense of glory an imense joy. This state of joy or is bliss termed SA'LUKYA Yogika Cikitsa 0' Dravyahuna series (continued from previous i ssue. -

When Lord Krsna was born at Vraja, i s . , on this earth, the people thought with a fee- 3,'

ling of joy, with a sense of pride that a great ;

personality in the form of a young man was born and living amidst them Those who came in contact with Pa'rtha Sa'rathi Krsna also felt that Krsna was very much with them '" at every step. The funny thing is this that - though Duryodhana was apparently an enemy .

of Krsna. still he was convinced that Krsna was not an ordinary person and if he could manoeuvre to win the support of Lord Krsna he would consider himself very fortunate. As he thought in this line, he went and approached Lord Krsna for his help on eve of the Kurukshetra war. Arjuna also went to Krsna for the same purpose but as Arjuna was more developed than Duryodhana so far as the realisation of Sa lukya was concerned, he could manage to win the support of Krsna more easily, than Duryodhana No doubt Duryodhana arrived at Krsna's mansion before Arjuna, but Krsna was lying in bed with his eyes closed as if he was in deep sleep. Arjuna came later and too his seat near Krsna's feet. Duryodhana seated himself beside Krsna's head. Suddenly Krsna sat up and behaved in such a way as if He just woke up from slumber and he just looked towards Arjuna sitting near His feet. He addressed Arjuna saying 'Oh, hallo Arjuna, you have come. So glad to see you'. Then he suddenly caught sight of Duryodhana and adressed him also saying "Hallo Duryo- dhana ! You too have come !" It was all in pretention Duryodhana practically came ear- lier. But as his realisation of Sa'lukya was less in depth than Arjuna's, he did not get the opportunity of drawing the immediate attention of Lord Krsna. Arjuna had that unique opportunity easily. Now the person who was in the false sleep was not the Lord

Krsna of Vraja-the wielder and player of the magic flute, but He was the veritable Lord Krsna, the most intelligent person with the sharp intellect, the pinnacled intellect. Had He been the Krsna of Varaja, He would have played upon His magic flute and that would have drawn Duryodhana as much closer to Him as Arjuna. Here is the difference of Krsna of Vraja and Pa'rtha Sa'rathi Krsna. That is as much to say that Pa'rtha Sa'rathi Krsna would have recourse to diplomacy in case of necessity and really in the practical field the need to resort to diplomacy arose in those days.

SA'MIPYA : The second stage of spiritual realisation was Sa'mipya. Now, in the first stage the people think that they have been born at the same time and at the same world as their Lord. In the second stage, they feel that they are close to Parama Purusa, close enough to talk to Him in friendly terms even regarding the problems of extreme personal matters and thus be relieved and com- forted by Him. Sometimes the people feel so closed to Him that they may or may not dis- close their personal difficulties but they go to Him just for relief, just for consolation and they feel stable enough to withstand the difficulties and troubles, the storms and stre- sses of personal life. Many many people who come to Lord Krsna of Vraja had this realisation of Sa'mipya and they were very ordinary, very common run of people. But those who had the privilege to come to Pa'r- tha Sa'rathi Krsna were either highly educated people or the great saints and savani and kings or notables. All had not this privilege to come in contact with Pa'rtha Sa'rathi Krsna to enjoy the realisation of Sa'mipya. Those who had the experience of Sa'lukya or Sa'mipya had to pass through various difficulties and hardships. The path of attainment

was a4t very smooth and simple. But in case of Krsna of Vraja, the realisation of Sa'lukya and Sa'mipya was attained almost without any difficulty. Whereas in case of Pa'rtha Sa'rathi Krsna it was not necessary that one would get the realisation of Sa'mipya as an evitable concommitent of Sa'lukya.

Next comes the stage of SA'JUJYA. It implies close contact almost touching the body, the closest contact that can ever be imagined. The most of the contemporary people of Vraja had had the realisation of Sa'jujya of Lord Krsna or Vraja ; they have dined together, sung together, played upon the flutes together, but it was not so easy to attain the stage of Sajujya of Pa'rth3 Sa'rathi Krsna. Only Arjuna, the third of the five Pa'ndava brothers, was blessed with this realisation. None of the other brothers had the opportunity.

The next stage of Sa'dhana' is SA'RUPYA. Sa'rupya implies that-not only I am closed to Him but whenever I think of Him, I see Him, in all things and' all directions. Now how do the people attain this state of realisation ? One may attain the state either as the closest-as the most inti- mate kinsman (for instance, as one's father, or mother or husband or sonlor bossom friend or any nearest or dearest relation) ; one may also realise Him if one commits too many sins and becomes a hopeless sinner. Now in that state he exclusively thinks of Parama Purusa constantly and ultimately he becomes either mad or dead. Such a person takes Parama Purusa as his invetarate enemy. For instance KAMSA looked upon Krsna as his formidable foe. Consequently just one week before his death KAMSA saw the only reflection of Krsna everywhere, in the sky above, in the winds, in the trees and land and water-

infact everywhere. The story goes that in those "Jale Hari, Sthale Hari, Anile Hari

days in primary schools the children used to Grahata'ra Surje Hari, Harimay e trisam-

be taught "KA" ( ) for Krsna. The followers sa're'.

of KAMSA would demand-teachers should teach "KA" ( ) for KAMSA. Now this was the result of fear complex and out offear psychosis he would find Krsna as his enemy everywhtre and consequently got mad. Just one week befare his death KAMSA was almost mad and then a week later he had his physical final dealh. That is why 1 said, one is to think of Parama Purusa either as a nearest relative or as the greatest enemy. Ra'vana too looked upon Parama Purusa as his enemy. Now the fact is that one may attain Parama Purusa as is enemy, but that path is very very torturous, very cruel-one attains Him amids the most pathetic and torturous privat~ons and hardships. I wish none should pass through torturous ahictions. Because that person remains condemned for ever as lo& as the human history endures. Now this realisati on of Sa'mipya, visualising paranla Purusa in each and evety particle in this universe results because of excee- ding positive love for Parama Purusa; that is genuine realisation, true realisation and that is something enjoyable, some thing very sweet and covetable. When the human beings are exceedingly restless for the attainment of Parama Purusa, when it was striving hard to realise HIM in all actions and ultimately do realise Him, their earnestness, their irresis- table urge for God realisation is what is called A'RA'DHANA' in Samskrta. The prefix 'A' minus KA'DA (the root verb)+Ana't s A in feminine gender-A'RA'DHANA'. And the entity who does this A'radha'na is known as RA'DHA. Here Ra'dha' represents the mind of a devotee. The people of Vraja do feel or realise K m a in all their thoughts and

HARI is everywhere, in everything ; and in case of Sa'rupya of Pa'rtha Sa'rathi, th'e Pa'ndavas are experiencing this rcalisation as th-ir instparable friends and the Kaorovas as their formidable foe. It means. those who are the criminals or the sinners do think Parama Purusa as their enemy. They think "Look, there comes the enemy-Pa'rtha Sa'rathi Krsna". Thus the whole world gets polarised. This polarisation takes place even

,during the period of Krsna of Vraja, but it remains partial-not complete. But at the time of Pa'rtha Sa'rathi Krsna, the polarisation becomes perfect. That is, the society is divided into two opposite camps. Some are extremely devoted, committed to Him, ever ready to lay down their lives for His mission, for His ideology, and the other camp-followers beeome extremely angry, exceedingly hostile so much so that they can not even tolerate His name, far less His existence.

Next comes SA'RSTHI. Sa'sthi implies that the spiritual aspirant rcalises Pararna Purusa in all possible ways in all conceivable manners Not only thus the devotees see Him, but also the devotee remains united with Him-one with Him, i e., his feeling is "I exist, He also exists and there is a link in between us". The subject is there, the object is there and the verb is also there to establish the connecting link. This is the proper signi- ficance of Sa'rsthi. There is some difference in import between Sa'rupya and Sa'rsthi. '

In Sa'rupya the import is : "I exist and my Lord, You also exist".

In Sa'rsthi the import is : "I am one with actions : You". Here the devotee and the Lord are

the closest, still there is duality-the devotee fight against injustice, make security arrange- , and the Lord. The devotee exists and feels ments for the individuals and society. Be

that his Lord is also there. So it is dualism. pragmatic and remain united against evil In Vaishnava literature they say : forces. Unite the different groups of humanity

on a common platform etc". "Cini hote cainere man Cini khete bha'lobashi".

You all know that it was Lord Shiva who "I dont want to become 'sugar as such, first taught the human beings to live systema-

but I want to taste sugar". Now if I become tic and harmonious life as against the fissi- sugar, how can I enjoy the taste of sugar ! So ferous tendencies born out of animal there must be some gap between the two propensities. This wds considered enough entities. This sense of duality-though very in Shiva's time But during the period of trinuous'slight-is the last word in most of Krsna, there was the greater social conscious- the Vaishnavite schools of philosophy, of ness Krsna wanted to arouse a clear urge in most of the religions in the world. There are the people's minds to fight against the evil some of the Vaish navites schools insist that forces. No doubt, Krsna did not provide any the last word is : "Lord, only thou exist". socio-economico-political theory but He did This state of realisation-"Only Thou exist" something to make the people conscious in is called KAEVALYA. In Vaishnava scrip- social economy and cultural sphere and made ture there is not much scope of Kaevalya, the field ready by providing inspiration in His but it is not altogether non-existent. In their unique way. That is, Pa'rtha Sa'rathi Krsna case Sarsthi is the highest stage. In case of helped the people to advance through social Lord Krsna of Vraia, this stage of realisation consciousness. That is why those who recei- is decidedly there, in case of Pa'rtha Sa'rathi ved schooling from Pa'rtha Sa'rathi jumped Krsna also, this is also there-but in a differ- to Sa'sthi, right from the lower most stage of ent way. Now broadly speaking, we see that Sa'lukya. He does not get the opportunity realisation of Sa'lukya is present in both the to rise to the different successive higher cases of Krsna of Vraja and the Pa'rtha Sa'ra- stages, one after another, through the joy of thi Krsna But the realisation of other stages sweetness, through the sweet and blissful such as Sa'mipya, Sa'jujya, Sa'rupya, and experiences, rather he leaps up to the highest Sarsthi comes through sweetness (Madhura stage all of a sudden: But the sudden spurt Bha'va), through pleasing ideations and tou- involves labour, toils and moils, ; it entails ches in every stages, through joy, through great risks, uncompromising fighting spirit. over-flow~ng bliss. But in case of Pa'rtha But he proceeds sure and certain and attains

'S Sa'rathi Krsna, the realisation comes through the top. In case of Krsna of Vraja, one deve-

Unlike Krsna of Vraja, Pa'rtha Sa'rathi Krsna the one idea that lingers in his life is this : in Sa'lukya stage, does not regale the hearts "I have to go to Parama Purusa" and he of His devotees by playing melodious notes advances through Madhura Bha'va. Pa'rtha

on His flutes. On the contary, His directives Sa'rathi's teachings are different. He says : to His devotees are "Do your worldly duties, "Well, you want to advance ; That is all right, build a stable society n a sound economy, but get others also with you-come together".

At this Madhuia Bha'va is ~ettainly impaired to some extent, some element of roughness creeps in. If we are to use an analogy in this context, we may compare a very sweet mango with very thin skin to Lord Krsna of Vraja. You may easily peal off the skin and taste the sweet juice, enjoy the fruit to your heart's content. No trouble, only hapiness. If one asks you "How sweet is it 2" You can not express in words. You will express through gestures that it is very sweet. And Pa'rtha Sa'rathi Krsna may be compared to a firm ripe bilya fruit wtth a hard coating. You are to break the coating with some trouble. While breaking you are to be cautious so that the fruit does not drop down on the ground, does not break into pieces. The kernel no doubt is good, very good for the stomach, perhaps better than a mango but not so nice to eat, not so juicy as a mango. If Krsna can be compared to high quality cakes, like Gokula piitha' or Pa'ti sa'pta', Pa'rtha Sa'rathi Krsna is likened to swe ets of over boiled sugared juice.

While analysing t ese six succesivtly higher stages, one more thing is to be considered. Not only the humans, all expressions are to ... ? one establishes oneself above in per- manent inferences, rising above Sound, Touch Form, Taste and Smell. As you are observing the varieties of colours, seven colours (VIBGYOR), you are rising higher over Tanrna'tra's of various wave-lengths and finally when you are attaining the most divine wave-length and attaining the straight forward- ness, you realise that Pa'rtha Sa'rathi is your dearest friend, the nearest relation.

"Atya'gasahano Bandhu Sadaeva'numata Suhrd

Ekakriyam Bhaven Mitram Samapra'na Sakha'mrta".

One who can tlot sudve the stparatio11 from feiends is called Bandhu. That is, the bonds of love are too strong to be snlpped. Sadaeva'nurnata Suhrd-when the two friends are always unanimous, never differ from each other-they are Suhrd. When some persons pursuing the same profession, doing the duty of the same nature they are called colleagues, Mitram. For instance, two lawyers, twophy- sicians. When the love between two friends is so close that they seem to be of one life, they are said to be Sakha'. Arjuna is the sakha' of Krsna, Pa'rtha Sa'rathi is the sakha' of Arjuna-their mutual love is so deep. But Arjuna attained Krsna, the real Krsna negotia- ting all the ditferent stages from Salukya, Sa'mipya Sa'jujya right upto Sa'rsthi-Arjuna had to pass through enormous difficulties through scoldings, through rigorous training. When he developed psychic crisis in the battlefield, he was given severe psychic lashes and he came back to his senses, he recognised Krsna clear- ly, he realised Krsna perfectly, his life became fruitful.

How can one attain this Purushottama ? In the initial stage, there was a mild routine con- versation, and in the end, there was the loud ear-rending noise of 'Pa'ncajanya' (the name of Krsna's Conch) resulting in the final and supreme realisation of Arjuna. But things were different with Krsna of Vraja. There the flute produces different notes at different times. When the sa'dhakas make some spiritual progress, through Madhura Bha'va, he happens to hear a sound-just like that of a . cricket. If you go to a lonely place and medi- . tate for some time with concentration, you will hear the sound of crickets. The difference a

such as roaring of seas, the roars of clouds etc. follow and finally, a t the stage of Sarsthi they have the OMKARA sound. The sound 'OAM' follows ceaselessly without any break or pawe. But while hearing theOMKA RA sound he listens ta His f lu~e sound. Man l~steos to the zound as his :

"Adyapi se K61a cPind Bansari B'ijale Kona Kona Bhagyaban shunibire PAye"

When he gets to this stage he attains Sarsthi. The ideation is : "Lord ; You exist, I euist. We are so close that 'I' have

become YOU. YOU have become '1'. The maximum proximity has been established which is otherwise known as Sarsthi. One can attain Sar\thi through PBrtha Shothi no doubt, but not of this type. There the ideation is : "0' Parama Purusa, 0' Lord, 0' PBrtha sirathi ! You have made me exclusively your own, my separate existence is not kept intact. I am a mere tool in your hands, I will aim my arrow as you want me to. I am ready for all kinds of work.

(Calcutta 111. G. D. on 7-9-80)

( To be Continued ) I Shrii Shrii Anandamurti

-Ac. Parameshval ananda Avt.

(The demonstrat'on of the ulliversal furm of Ta'raka Brahma is rrost difficult and complicated a'so I a'so was present at the time or this demoust&on nsrated by the writer. This demonct at'on of Vishva Ru'pa was given by Lord Krs'na on Ariuna-Editor)

About eighty years ago one western When the sclentists divided . the smallest pl~iiosopher named Nietzche cominented part of matter, the Atom, then it split up that whatever we see, everything is the into Electron, Proton and Neutron. When I

crudi f id form of mstter. Even t!ie sl.~btler scientists further tried to divide the neutron, entity mind is also derived froin mntter. it split up into Positrons. The positron, There is no Consciousness, because every- finally, converted into energy or Conscious- thing is the outcome of matter. ness. Hence, the Supreme Consciousness

or Parama Purusha is pervading each and But now, according to the latest dis- every particle of this universe.

coveries of scienx, there is n o matter.

Everything in tbis universe is derived from Him ; nothing is beyond o r outside Him. He is the container of all. There is no way to go outside of Him. It is said : 'Mayi- sarvam Pratisthitam', Parma Purusba is in the beginning, in the middle and also a t the end. Because of Parama Purusha the wind blows and the sun rises and shines without the slightest deviation. It is because of fear of Parama Purusha that the fire burns and that death appears to people at the proper time. All energy is doing its duty according to the prescribed system. He is allmighty, omnipresent, omniscient and omnipotent.

We have attained this sacred form of human being due to eccumulation of good virtues of many lives. The aim of tbis life is to get liberation or to establish ourselver in the grandeur of Spiritual excellency. Every aspirant knows that the path of spirituality i s like a razor's edge. The disciple has to tread the path wirh complete surrender and devotion ~t the holy feet of Sadguru or Supreme Master. At every step the aspirant needs guidance from the Sadguru. It has been admitted in all the Tantrik and vedic scriptures that Sadpuru is non other than Paramapurusha. Parama- putusha incarliates Himslf in the form of Sadguru or Taraka B. ahma. According to the version of Gita, Paramapursha comes on the earth to fulfil His previous promises of :

'Yada yada hi Dharmasya glanir bhavathi Bharathah.' '0, Arjuoa, whenever there is dedine of Dharme and uprising

I of -4dharma, then I incarnate myself to deliver the goods and to destroy the wicked and to establish D h ~ r m a , Thus I am horn froin age to age.'

Now at the juncture of Yuga-Sandhi (transitional period) Pararnapurusha has incarnated Himself in the human form of Sadguru Shrii Sbrii Anandamrti, just to give solace and a braling Balm to the exploited and suffering humanity, entangled by the serpentine noose of materialism, and to establish all in Divinity.

Of course, Sadguru is a matter of realisation. We cannot recognise Him with our naked eyes. Crude eyes cannot pmetrate His Spiritual and Divine form. He is not a crude physical body but He is the Spiritual concept of the devotees and He can be realised by the dint of our meditation. To know Him we have to dive deep within ourselves. He is the most powerful and subtle entity (Vishnu) pervading each and every particle of this universe. After knowiog Him the human being neither grieves for any mnudane loss nor craves for physical needs. When we ai e completely absorbed in Him we reach a state of infinite happiness.

It is d~fiicult for our unit mind and body with our limited expressions, to realise His Divine a n j fascinnting form without His merciful Grace. Once I was very fortunate to have a glimps of His unimaginable and universai form, which I will describe here to arouse faith in the minds of devotees and spiritual aspirants about His all-pervad- ingness.

This is a real incident which seems to be unbelievable but it is nevertheless truth. It took place in the Month cf April 1969 at the venue of the Japrti of Ranchi, one of the important towns of South Bihar, India. As you might have been aware of 1969 was a most renxhahle and significaot year ID the

annals of Ananda Marga organisation. During the said year, Sadguru Shrii Shrii Ananda- murti gave many strange and unique spiritual demonstrations which show His omnipre sence, . omniscience, and omnipotent occult powers, one of the characteristic specialities of Taraka Brahma.

With this demonstration, the Spiritual aspirant can understand the greatness of Sadguru and His kindness and affection towards His d e ~ o t e e ~ .

It was the time of evenine a t about

called my name, and as per His wish I a t once came very close to Him, where Ha was sitting on the cot in a gracious from Then He told me to be seated in bound Lotus Posture, keeping my sp~nal chord straight. He touched my eyebrow centre (Ajina Cakra) with His finger and ordered me to concentrate my mind in the pineal gland centre (Sahashrara Cakra). With His touch my whole body and mind became purified and started vibrating with Spiritual current. After a while the Lord ordered

7 P.M. Lord Anandamurti entered into the me to penetrate my mlnd and to see each and every part o

I Ranchi Jagrti according to His scheduled programme. He comp!eted all His Spiritual moment He ordered this, 1 started seeing

and organisational duties of the day. Then that Sadguru Adand3mur I

we entered into His Spiritually vibrated each and every molecule of my flesh in the

room. The room was small, but many affectionate and gracious posture of devotees were sitting very close to each Varabhsya, with smiling and charming

other to see the Lord and to heqr some- He was there in made of

thing from His sweet mouth. The said flesh, blood, bones etc., b ~ i t made with the

day His mood was very cheerful and divine form of effulgence. Then He ordered gracious, and His face was beaming with me to withdraw my mind from flesh and to

spiritual aura, as H~ was in the mood, to enter into and visualise each and every part

give all His spiritual power to His &dotees, my body. I did accordingly and saw the same glittering shinine and

First He had a glance over the devotees, I

display a most important dernonstratlon : Lord Anandamurti was sitting everywhere The Univer~al Form of Paramapurucha : in the gracious and eTuIgent form of

He started describing that this demons- Varabhaya posture with ever smiling face. tratior, was once shown by Lord Krishna Thereafter He ordered my mind to cross, 3500 j ea t r a p to one of His favourite penetra!e expand and see the liquid, lumi- I devotees, Arjana. Thereafter the Lord nous, aerial and etherial factors respective'y.

( 11 )

My mind was visualising His divine form accordingly without any effort, merely by His grace and -wish.

At last He commanded my mind to expand into each and every atom and particle of this universe. They were innu- merable and countless. Lord Anandamurri was sitting in each and every particle in the posture ,of Varabhaya with smiling face. His form was made of Divine effulgence and was more bright and shining than the light of millions and millions of suns.

By visualising and realising this universal form of Sadguru BABA my mind entered into the formless state. Thus my unit consciousness was completely merged into the Divine ocean of Supreme Con- sciousness and I forgot about the surroun- dings. After that I did not know when Lord and devotees left the room.

When I regained my consciousness and came in the normal mood, that Divine impression was still in my mind, and I enjojed the state for many months. Wten

I remember those Divine experiences I still' feel much spiritual inspiration and enlight:: enment and it gives me new light, vision and energy in my body, mind and soul.

Really, He is all pervading and almighty. He has manifested Himself in many forms to enj )y with His created m .tnlfes.ation His Divine play.

He has come with the defini:e missin to vibrate the whole cosmos with Spiritual waves, to spread the cult of devotion and to liberate Humanity from the pangs of materialism and to establish Dharma.

0, Human beings ! 0, devotees ! Thou art beloved and fortunate enough to have been born in this period. Please come, one and all, the beloved, loving Lord Sadguru Anandamurtijii is calling you to sit in His affectionate lap.

He calls you impatiently ; 0, Human beings ! Don't be disheartened. I am for you. 0, Human beings ! Come, please come, you please come, you please come. I am for you.

1 PATH OF SPIRITUAL ELEVATION I

- Ac. S~tyananda Avadhuta

Th: ev )l~lti >n of p:ysh~-;piritual tradi- tive philosophy and spiritual renaissance. tion in Indra b3se;l I3:gely on intuition and The orientation to the goal of liberation mysticism. The unquenchable thirst for from, the ma5hes and trammels which longing for the great and the problems of connotes total cesshtion of metempsychosis inner self mystries of mundane world and is both the begining and the end of religio the world of consciousness are the specula- philosophical moven:ent in India.

The original sources of cultural life of India are Tantra and Veda. BothTantra and Veda have been assimilated into the orga- nism of Hindu culture. Tantra is ancient and indigenous to India. It is a cult whereas the Veda is creed. Tantra is Agama and the Veda is Nlgama. Tantra deals with Tattva and Mantra-tattva is a cosmic principle and Mantra is mystic sound.

Tantra is known as Agama shastra. The Shivadvaita school of Tantra philosophy is the unique contribution of India to the speculative metaphysics. Shiva is the Supreme God-Head and the absolute. He is the Adi Guru. He is the Supreme cosmic reality and the truth of the cosmos. He is Bliss. He is called Paramashiva, who is beyond the categories of existence and non- existence.

Shakti is the immanent aspect of the absolute. She is the creative matrix. She eternally co-exists with Shi\a. Monism in Tantra means the eternal existence of the two. Shiva is Jigina Shakti and Uma is the Kriya Shakti. Shakti is Nitya (eternal) Satyarupa (the nature of truth) Divya (divine) and omniactive. She is called M B ~ P . She remains marged in the non qualified (Nirguna existence of Parama Shiva. She exists in all levels of consciousness.

The mystery of the absolute can not be rationally determind, reality is open to mjstic experience. The comprehensible certainly uf the Absolute cannot be explained by any grarnrner of metaphysics. The mystic existence of Tantra Sadhana is vivid, direct and integrate. In the intuitive experience the Yogi feels the impact of Reality.

Man is wrapped in nescience. H e has erroneously identified himself with the lower unless h e neutralises the positive effect of nescience h e can retrace his way againct rhe singular and positive current of nlaciocos- mic credti\e idcation. One can retrace one's way against the positite force of nescience only with the help of some negative force. The spiritual force of negativity with its fundamental negativity is called Kundalini~.

The Kundalinii remains in a sleeping state. When it is awakened the sadhaka attains intuitive power to visualise the absolute. The transcendental aspect of the absolute is Shiva and the immanent part of it is Shakti. However, it will be wrong t o ihink that the transcendental aspect (Shiva) is real a n d the immanent part (Shakti) is unreal.

Bot'i Shim and Shakti constitute the reality. This 'eternal co-existence of the two is known as Parama Pada o r Maha Bindu. hil la Tattva is called Para Biodu. I t controls and acts, both within and without the periphery of the cosmic order. The Para B ~ n d u has sub-cen~re in all created b e i n g . These sub-centres a re al,o the -

Para Bindu. In Tantra the cobmlc sub-

centre is called Sahzsrara chakra. It is :be

sest of Pnrama Shiba.

Para BinAu is th: starting bindu has sub centre in all created beings. Thece sub-centres are alco Parama Pada or Maha Rindu the PAR.4MA Bindu. In Tantra esotericism it is said that Parama Shim resides on the hack of Shambhu Linga. The Kunda l in~ i Stlakt1 lives on the back of Svayambhu Lingn. The Kundalinii being the force of fundamental negativity its

starting point is negative K a i m viija of the created bein'g. The ~ @ P d h i r a is the lowest nerve plexus. Herein resides the Kundalinii the Strrpent pouer. Tantra sadhana is mninly devoted to the awakening of tbe Kundalinii. Its whole purpose is to bling about the unification of Kundaliniii Shakti with Parama Shiva whose abode is sahasrara (Pineal gland). Only with mystic unification of Shiva ar?d ShaLti the non qualified Ilkera- tion (Moksha) can be attained.

When the Kundalinii is awakened and made conccious it forces a passage through the digerent chakras and excites them to action and piercing the different chakras it rises up. With the rising of the Kundalinii t he h i n d becomes opened and mystic vision^ and esoteric power come to the Yogi. When it reaches !he pineal gland the Yogi goes beyond the body-mind, consciousness and and soul hecomes free in all respects. The Kundalinii Yoga is a physico-pqycho- spiritual process of inner transforniaiion and intuitive visualization of Parama Shija

(Maha Rindu) which iq bevond the dualism of suhirct and object. With the incantation of mantra the Kundalinii is awakened.

Mantra is the first principle of Tantra rcotericicm According to Tantra Mantras are scientific formulae nhicl; are 10 br pract i~ed a c c o r d i ~ g to strict psycho-spiritual discipline to attain desired goal, whether it is a mundane o r supra mundace imports. Eacli and every letter of sanskrit alphabets (Matrika Varna) from A to Ksha are l i b i ~ g energy. They are accou<tic root cf t1;e difCelent wa\es and vibration of the corrros

These letters are 'rcprecenfative of sonoric manifestation of il:e uniterse. WEen

DADA

Highlight

DADA

Highlight

The sound is the first manifestation of There is a great difference between the

Parama Shiva. This is why the effect m e f ~ ~ l l ~ s i c a l c o n c c ~ t i o n of shabds (sound) Brahma is known as Shabda Drahma. and the scientific concept of soulld. The

sound of psysics is really the shadow of real The sound (shabd:~) i n its primary stage sound. All empirical knowledge is inferen-

j j a pgvchic wave. The very existence of tial. What is knowledye ? According to rnilnd (qhnhrl~) ~ n t a i l s the presence of empiricists knowledge is nothing but subjec-

)r movement. There tivization of exte:nal ol~jjectivit i~~. What

nd without anv motion. . . .

DADA

Highlight

he Source of Realisa tion', - ---- __._.__._.___I_----. - - -- Acharya Siddha,yogananda Avadlzuta

Sarhyuktametat kiaramakiaram ca Vyakthvyktam bharate vishvamiishah Aniishashchtmh badhyate bhoktrbhAbAj Ji$tvA devam mucj ate sarvaphshaeh

The first stanza of the above sloka describes the role of the Lord of the Universe. lisha means the Lord who supports this universe, which is a combination o f perishable (kSaram) and imperishable (akiararn). Manifested and unmanifested world also exists in one infinite Supreme Brahma. Here Vedanta says that the Entity who controls both perishable and manifest and imperishable and unmanifest worlds is Iishftt (the Lord).

According to A'nanda MQrga philosophy the abode of Taraka Brahma is the tangential point of Nirguha and Saguia Brahma. So, this Lord (Iisha) of the Upsnishad is none else but the Taraka Brahma or Sadguru of Ananda Marga. The same Cosmic Self o r Taraka Brahma expre- sses Himsrlf through five fundamental factors (paincabhGta) with the help of His own Yogamaya. Lord KrSha says in the Giita :-

Ajopi sannavyayfttmh bhritaoBrniishvaropi san Prakrtim sv9mdhikhaya sam bhavhmyh-

tmamhyayA

"I, though I am ioborn and unexpressed and the Lord of all BhGtas, I create Myself

with the help of my Yogarr,aya by controlling My own Prakrti."

Here, we find a striking similarity and opposition of truth in the same line in Vedanta, G~i ta and A'nanda ~ B r g a philosophy. The propounder of A'nanda Mhrga philosophy, Shrii Shrii A'nandamurtijii, says in A'nanda S h a m :-

BhPvhh bhavdtiitayoh setuh Thrakabrahma

The imperishable and efernal A'tman, which is none else than PuruSa Himself, when it gets reflected and seems to act as the enjoyer of the fruit of action, is known as Jiivatmft. Bdsically, there 1s no difference between jiivitma and A'tma, due to the latter's role as the Witnessing Entity of the unit self. This ~ i i v i tma is reflected consciousness. The moment the reflectiog plate is removed, the reflection merges in 11s source. The last line of the above sloka tells the way of emancipation from all bondages for the jiivitma.

Ji&vh devam mucyate sarvapishaeh

After knowing the Lord who controlls both the perishable and inlperishable world, the unit self is liberated from all bondages. The truth is also expressed in the Girta :-

Janma karma ca me divyarnevam yo vetti tbttvtltah

Tyaktvi deham punarjanm~ naeti mameti tsrjuaa.

Ji@ji?ao dvfivajibii shaniishavaji HyekP bhoktrbhog3Athayukta ~nan t aghc6 t rn~ vishvardpo hyakartg 1 ~ r a y a t h y sd i vindate brahmametat

I . The sage who t a d realised the Self tries to explain the stage of realisation through the Vedanta. As a matter of fact, the entire Vedanta is the exposition of Self-realisation.

When the unit self realises that both the subject and objx t , controller and cantrolled, and the Guriamayii M B ~ ~ (Triad) who brings a b w t the relation between enjoyer and enjoyed, arc all unborn, and Brahma, even after as~uming tbe "Vi$ha- riipa", remains unaffected, it becomes infinite and fre: from all sense of doership. This psycho-spiritual stance of realisation is not theoretical, but a practical and actual psychs-spiriti~al stage of conception of truth. t\nd those who have realised the self must have conceived the truth as described in the abole sloka.

RSi shows us the way for the emancipation from Virhvimsyi. He says that by meditation on the one God who rules over all worlds, the unit self is united with Him. This auspicio~~s union (yoga) makes the unit

self competent to know the facts of truth.' At this stage, all the fetters of bondages arc removed.

Here we find the exposition of the principles of Yoga. As a spiritual practi- tioner, we know t5e universal fact-"As you think, so you become." Brahma Him- self is vast, and He makes others vast al.;o. The ocean is itself big and it makes the river big which merges in it.

BrhatvAd brahma Brhhariatvld brahma

That is why we have been advised to meditate on that infinite Supreme Brahma. And what will happen after meditation ? We will become one with Him. The union with God unfolds the mystery of the universe, and we get emancipation from all illusions of May& It is like knowing the secret trick of a magician. If you do not know the trick of a magician he can make you see whatever he likes. You will g e o n seeing many unbelievable things like an ignorant. But once, somehow, by making friendship with the magician, if you are able to know the trick, you will not be hypuo- tised further. So, we are advised to make friendship with that Supreme Brahma, whose magic spell has hypnotiscd the entire universe.

Tvam vaeeldavii shaktiranaot viiryii Vishvasya biijam parmasi mAyi Sammohitam' devii samastametad.

Anade Marga Pracaraka Samgha has filed a damage snit of rupees 1 06 crores in tbe cour t of Sub Judge, Pdtna. The persons agakst whom the damage suit has been f i l e d a r t :

1. Shrii Harbans Sinph, the then Superin- tendent of Police, C.R.I.

2. Shrii H.P. Sinph, t h e then Dy. S P , C H I

3. Shrii P. N. Shukla, the then Dy. S. P., C. B. I. 4. Shrii 43. L. Ahujs, the then Dy. S. P., C. B. I. 5. TShrii B. R. Puri, the then Dy. S P., C. B. I.

, 6. Shrii M. P. Singh, the then Jmpector, C. B. I. 7. Shrii H. C. Verma, the then Inspector, C. B. I. 8. Shrii Subir Kunlar Gliose, the then Inspector, C. B. .d 9. Shrii Madhavfinanda, slras G u r Majumdar, Gobardanga, 24-Parganas (W.B)

10. Shrii Vlihok6nanda. alias Guru Pras ~d Ghose, Jagadispur, Bhagalpur (Bihar:.

11. Shrii Nawal Kishore Sahay, N ~j.:tc,la, Bhagalpur.

Ac. ~arveshva1hnand.l Avt. Gc-neral Secretaly of Ananda Marga Przcaraka Samgha, while giving this information to the Press on 2nd of Dezember '80, narrated the event< which caused dsmage to the organi\ation to the tune of rupees 1.06 crores Between the years of 1971 and 1978 it p ~ s s e d through a phase of great trial, turb tknci: a111i toryures at the h.cnd3 of immoral, dishonest bureaucrats* wlio

unsu:essf~lly tried to liquidate the organisa- tmn. The glory of the Margd was restored by the j~.l:ement of the Honourable Patna

High Court in 197d. and the . b~qer design and motive of bureaucrats during the period were fully exposed.

During the period the workers of tho '

organisation along with their Great G u r u were subjected to inhunaan treatment of '

third degree. The bureaucrats went to the extent of poisoning Shrii Shrii Ananda Murtiji iu jail as a result of which He rnany a time was on the verge of collapse. The i.mpact of the iorturous behavior of t1u bureauxi ts was so great on the minds of the lovers of %he organisation within and outside the wuntcy that ,nine of its dedicated workers inoluding male and female immolated their precious lives. The news of torture was so ~koriifying throughout $he world that Mr. Sheppard was commissioned by the International Cdmmission of Juri in Genevr and the International Human Rights Committee of New York and wds sent to India as an observer recommenda- tion of the said organisations to watch the proceedings .at Patna. Besides this a British I;itv>er Mr. W. T. Web, Qileen's Council, was also deputed by the London Branch of the M~rp ' i International I

Commiitee to watch and help in the procee- : dings. 7-he reports submitted by the aforesaid personalities and also the observa- tions made by our H o n o ~ ~ r a b l c High Court

f are the living docum:nts which go to prove ,

beyond doubt the autocratic and i n h u m a n 1

style of functioning of the bureau;r;:ts in India. Though so I ~ t e , I t i ~ i ~ t k the peopk i: at large aftcr h . tv in~ known aho:jt the r e x n t blinding treatment to suspects now i n Bhagdpur J ; d inits! be c o n ~ i ~ l c e d a b o p the treatment then meted out to o u t worken in different jails and to Shrii Shrii ~nandq: ~nurtiji in Patna j3il.

Greenland 25th Nov. '80.

Respected Dada,

Namaskar, Here X am anjoying my trip in the remote and isolated corners of the world fully covered with ice and horrible cold. Nature is most cruel here. Witbin a week I addressed 12 meetings. Today I had an a appointment with Radio and Newspapers. The day after tomorrow, I shall appear on T. V.

Brotherly yours, Ae. Parameshvarananda Avadhptr

Norway

The readers will enjoy the description of his journey to Lappland in the following isgue of '.Prajina Bharati~".

Editor,

NEWS IN BRIEF

Ananda Marga Children's Homes have been opened at the fdlowing places-1. Manila in Philippines, 2. M e r u t in India, 3. Nslpon in Suva Sector, 4. Udaipur, 5. Ja~wa (U. P.), 6 Lima (Peru), 7. Balurghat in West Bengal, 8. Taipei, 9. Nairobi--3, 10. Gibraltar (Berlin Sector), I I . Bogbar, 12. Gaya in Bihar, 13. Loodon, 15. Puw, 15. Sawantawadi in Maharasrdra, 16. Italy, 17. Cameroon (West Africa)

Efforts are being made to start mole Children's Homes in immediate future.

Medical Units New Medical units ctarted during Scpt.

and October '80 are as follows : 1. Kanpur (u. p.), 2. Jhopri colony (Dhanbad, Blhar, 3. Mohanpur (Dumka, Bihar), 4 ~ l ~ ~ c d a b a d (Gujrat!, 5. Himmatnagar (Gujrat', 6. Allahabad, 7. Lahatara, 8. Malta, 9. Bhagalpur, 10. Meissino

( 19 )

Jagrtii schools were opened at the fvllo w ing places :

Delhi Sector-5 schools ; Mirnila Sector -6 ; Berlin Sector-3 ; Newyork Sectof- 1 ; Cairo Sector-5 ; Nairobi Sector--1.

Peoples Sthods (AM PES)

Since the publication o f the previous issue a total n f 95 Ananda Marga People's Schools Here opened in different Sectors. 7 he Secrcr wihe tdly is as foilo\$s :-

Delhi Sector-23 Schools ; Hongkong Sector-15 ; h l a n ~ l a Ccc~or--5 Schools ; Suva Sector--3 ; N e ~ j ork Sector- i O Schools ; George to~n- 8 Schools ; Eerlin Sector- 21 Schools ; Cairo Scctor-5 Schocls ; Nairobi Sector-5 Schools.

Ananda Marga Children's Home During tbe month of September, 8 new

(Berlin Sector), 11. Jiaganja (Murshidabad), 14. Raipur, 13. Givcianova (Italy), 14. Burdwan, 15. Hatibagan, 16. Latibari (Crualparal, 17. Nawanagar, 19. Kriskna- nnpar, 20. Anandanagar, 21. Ratnaziri, 22 Kurnool.

At Himmatnagar an eye clinic was started. Many poor and needy families availed themselves of opportunity in this camp Dr. A. K. Shah, noted surgeon o f G ~ j r a t conduc!ed the camp with great zeal.

Similarly at Kurnool and Srika-kulam alo, two more medical camps were organised to the great satisfaction and benefit of the local peopie.

Regarding medical health service in overseas sectors, there are reports from SANANTONIO DALLS region of New York Sector to say : 'Progress as far as ANANDA HEALTH SERVICES this week is nice. We hnve a blood pressure clinic at a local shopping Mall, MECRELESS MALL, here in Sam Rntani, this week end. We are using the nurshing, students from St. Philips College, a local college and this is in conjunction with American Heart Associa- tion and a local social work fraternity. We shall also be on the Radio to talk about this C h i n and to talk about hypertension as well. Charles woodruff, a social worker and a registered nurse, who is alto a member of Ananda Marga will join me, and is actually instrumental for much of this.'

Nsraysn Seva During the month of September and

Octobea, a good number of cases of ~ . i r a ~ a n Seva were reported from different parts of Dtlhi Sector.

New Barrackpore : Held on 19th October. over 400 persons were provided with free food, clothes were distributed among 75 persons. Vishakapattanam (A. P.) : Beneficiaries number-800. Bhopal (M. P.) : 1 no,

Jaipur (Rajasthan) : 120. Jammu f J & K State) 100, Salem (Tamilnadu) : 80, Siliguri (W. B.) : 800, Jhalda (W. B.) : 150, Burdwan (W. B.) : 100, Himmat- nagar (Gujrat) : 200, Midnapore (W. B ) : 200, D5anbad (Bihar) : 100.

New EMS Uuits

, According to reports received from different sectors, a total of new EMS units have been started at following places : 1. Guam (Suva sector), 2. 3 Units in Manila Sector, 3. Bhopal (Delhi Sector), 4. Brescia (Italy), 5. Chicago (USA), 6. Malta, 7. Mexico, 8. Amsdam, 9. Himmatnagar (India), 10. Post Land (USA), 11. Rome (Itdly). 12 Tokyo (Jdpan).

Extracts from Sectorial ERAWS Reports

Ac. Amaleshananda Avadhuta the Sectorial Education lncharge of Nairobi and Cairo Sector, now touring in Nairobi Sector, writes in his September dkpatch to the ERAWS (Central) Hqrs to say 'I a m here in Nairobi working for the establishment of School is almost complete. I s p ~ k e to the Director of National Council of Children's Welfare. Our app!ication is i n pro2ess now.

Hope we well get the permission soon. Berlin Sector Regarding Ananda Marga Children's. Home ; every thing is ready. I have submitted the Ae. Parameshvarananda Avadhuta, the

constituion of Home, too. Sectorial Education incharge of Berlin Sector writes in his Sepiember 20 Report 'I formed

The Regional secy. had done some a h o s t all Diocese level Boards of Education, relief work in Botswana. Similar work has Relief, Social Security, Dharma Pracar.Renai-

been done in Countries like Zaire, Lesotho, SSanCB universal and RAWA, Publication Marisas Island. A total number of 85 and other Boards for different countries. persons have already been initiated in this Margiia are trying to buy the building month. At Nairobi alone, 50 students have for school in which our present day care

joined Ananda Marga. centre is runing. AMUPRESO work is al,o in progress. Five persons are reddy

I am trying to start the farm at Li~ing- for the adopton of five poar children of stone. The work of Jag1 ti is almost India. 12 lectures were addressed in various complete. colkges & schools and public places.

5 5 new persons were initiated in Iceland.

Pdsnila Sector Made the ERXWS. Org strong enough - and inspected our school, BP office, food

Ac. Mahimananda Avadhuta sectorial AMURT Secy. Manila Sector, sends the One remarkable achievement of my following report in his monthly dispatch. tour in Iceland was that the students of the 'In ClBU City of CIBU province in phiti- biggest college of Rekjavik were so much ppins is regularly on the Radio twice aweek, inspired by the lectures on Yoga that they wednesday and Friday. . started a signature campaign demanding ,

On 4th October last I went to the that Yoga must be included as part of tho

llnivervity of Bohol in Zagbiluran city. The college c ~ r r i c ~ l a m . The proposal is under was pleased to arrange a lecture in active consideration. The news was

the university where more than 400 students published in all Icelandic dailies and ~ e r i ~ -

were present. I spoke on different aspects d i d s for man!' days-' of Ananda Mnrga-especially Yoga and meditation. Many of the persons present ER4WS Workers on TV Er Radio

keen interest in Yoga 50 studerlts .4e. Amnrananda -4vadhuta now po$ted were initiated. in Lima, Peru was on the Radio explaining

AMURT Relief work is going on in the different aspects of Yoga, Meditation,

Davao Fire Dmster. Nearly 100 houses and Education. Local newspapers also gate

have heen erected for fire victimes. Regular good coverage of the same.

Mass.fceding is going on in Davao city, Ac. Devasatyanandr Avadhut a, [he Cibu city, Paco. Mnkati, Iloilo, Zagbilaron Sectorial ERAWS Secy. of Hongkong

Sector, gave a R a d ~ o talk at Hwallion

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(Taiwan) and addressed press conferetlcts in Taiwan. ANANDA MARGA-It's philosophy and Social service -schemes"were analysed.

Ac. Krsnapremananda Avadhuta, Secto; rial RAWA Secy. of Nairobi Sector, ' now touring .in -African copntries appeared on TV in Nigeria on Sept. 10 for 45 minutes, throwing light on RAWA ideals and songs* and music.

Shri Rajarshi, the Bhukti Pradhana of ABIDJAN, Capital city of Ivory coast, appeared on T V ' ~ ABIDJAN in Oct. and discussed Ananda Marga ideolilgy and cul- tuial aspects.

A.: Shafitatmananda Avadhuta mow postdd in Ghaba, appeared on TV in Accra; eapital of Ghana on Nov. 8 explaining thk' ideas of Renaissance Artists and Writers, Association (RAWA).

A Television Interview with Ac. Dhru- vananda Avhdhuta id Sweden was taken and broadcast from Norkoping giving a positi~e idea about A. M.

AMURT ' Relief Work

Every year, the Rainy season in India brings sorrows and miseries to the penp!e living by the banks and coasts of different provinces. This year also was no exception. There were floods. cyclones in certain parts of the country and the AMURT Relief Team sprang into action immediately after the disaster.

SAHARFA (BIHAR1:- The Bhukti AMURT committee conducted Relief ogere- tions at PADMAPUR, BHAEN.4 '-and MAN.4URI.

Diocese by distributing mats, candk;., matchboxes, medicine, food etc.

1

SRIKAKULAM (A. P.) :-The second week of Sept.70 witnessed the terrific floodh \ in BANSDHARA RIVER. A few fiundred' villages were marooned in flood water, thousands of families were renderrd shelter- I less, there wac widespread loss of lives and property. An AMURT TEAM from Vizag . immediately arrived on the spot and started Relief operations in NARSANNAPETA Taluk of SRIKAKULAM District. The team worked in about 25 villages by dispo- sing off corpses, carcasses and doing sanita- tion work. This prompt and extensive relief work by AMURT Team created a good ' i npks s amdng. rhe local public and received-'due pbjicitj. i i the local daily 'ENADOA'. Ac. Pareshananda Avadhuta, Diocese. ERAWS Secy. supervised the ' entire relief operation in the area.

BERHAMPUR (ORISSA) :- The suddeu h o d in the B4NSDHARA river brought about heavy damages to life and property not only in Andhrpradesh but also in the adjoining districls of Orissa- particularly Ganjam. Mr. Neerad Chandra Panda, a Berhampore Advocate and Bhukti Pradhan of Ganjan District led on AMURT teams of volunteers for relief WOI k in Kashi- nagar N. A. C. aren. The report says that about 500 people of that area were either dead o r drifted sway by the dangerous spurt i n water-level. The AMURT distributed free food, clothes,'medicine, amongst over 1500 people of that affected area. The local people also helped the AMURT group i n relief operation.

RAWA Competit'on at SARSUNA baloon' the Dentist etc. were- specially appreciated;

A three-day RAWA competition was held at fjarsuna, in the South Suburb of R. U. Meeting at Vishakhf~atnam

Calcutta, under the auspicious of the local On 9- 10-80 a tea-meeting of the Rcnai-

RAWA Committee by Sri Du'al ssanec Universal club was arranged at Chandra Mondal About 180 artists of

Vishakapatnam. The topic of the meeting various age-groups took part in the competi- was Importance of Music in human life. tion. There wcra four items of musical The president of the meeting was Dr. competition-Rabindra Samgeet, Nazrul Susarala Shankar Shastry and the main Giiti, classical music and Drawing. A

speaker was Dwaram Bhavanarayanam. selected group of 12 judges-all noted musicians and artists-judged the perforlnances Ananda Nagsr of the contestants. Those who stood first,

Ananda Marga Academy of Light (AMAL) second and third in the competition will be awarded prizes on coming 13th December AMAL has been started at Ananda- in a ceremonial function. nagar under the Stewardship of Ac Gurupada

Brc. who received special training in ~ r i ~ u l a l Mandal, Sri Paresh Mandal9 Calcutta Deaf and Dumb School children

Sarvarii Ghosh and other music teachers of of 6-12 age group will be admitted. The the RAWA Academy spared no m a n s to Cheap Hostel for, the same has also been make the programme grand Wccess. Actor- started. The boarders will have to pay . ding to the bca l people, such a lnassive Ar t Rs. 100.00 towards monthly expenses of the, and music competitioll was not organised in , boarder. that area during the last 30 years.

Ananda M a r e New life Asylum (AMNA) ,

The Hindustbbn Standard praises RAWA -- - An AMNLA has been started under'

mimist the care of Ac. Bhadnshvarananda Avadhuta A good number of outdoor patients. are

On 1 I t h October '80 there was a Panto- coming daily for the treatment. A min~e show a t Santoshpur near Calcutta trained LFT is working as doctor for the by Shankar Dattagupta. Shankar had been some. closely associate with RAWA moment over the last. few years. Tne Hindusthan All the ER.4W.S workers are requested Standard, ~n its 11 th October issue, reports the deserving candidates and extend on the show. Mime Cultural Show-Renai- co-operation for runing the units properly.

ss.\n e Artists and Writers' Association oiganlred a cultural programme at Santoshpur Programmes

24 Paraganas recently. Young pantomimst During September and October a series ~ h a n k a r Ddttagupta presented number of of cultural pFogrammes were held a t various sketches among fchich "Sensiti\e Boy", 'Gas schools all over Delhi Sector.

i 23

AM TA (W. B)-School children 'parti- cipated in dramatisation, recitation, Rhymes and poems. Ac Nityasatyananda Avadnuta presnted RAWA songs. Ac. Vijayananda Avadhutri gave a talk on AM concept and method~lopy of Education.

Ranihati-A nice programme. Nearly 25 schooly children and local musicians made the programme nice and enjoyable.

G . ~ K I A - I ~ was a big programme attended hy over 4000 people. The principal of ncllool, Ananda Prajioa Paramita and other members of the teaching staff and fhe littlr children laboured hard t o make the progrimme successful. Many senior workers of the AMPS (central) were present.

I H o w a h (L)-The ~rograrnme was a nice one, The principal and teachers of the schr\,)l and the k P Sri Subodh Mitrn worked I\:rrd hard for the success of the progran\rvt

Brti:~ -.Tlie programme was held on 9-1 1-80 Ar. KrpAmaya Brc. Principal of the sch \ b 1 , with co-operatian of the locnl people. i\rpnnised the porgramrc

!\'\TRDuAR (L)-The programme was h d J ,v, 8. 10-80. Tt was a well organised t':\lt\~r.ll programme. Mr. A . R. Chakr.i\ A ! t i , the Subdivisional officer of Alipur\!u.tr presided over the function and distrihur~,\ rile prizes among the recipients Mr. Pfh K ~ o t i Mukherjee, Ex. Deputy speakel of W. £3 Assembly was the chief guest.

Si'ttlhr Cultural Programmes were held at k~::aia , Belonia Ishanchandra, nagar, Sagar P'\, Kathua J & K etc.

News from Overseas Sectors Hong Kong Sector

AMURT RELIEF

AMURT volunteers collected clothes. blankets and other materials for Cambodian and Indian Relief work. About 50 tons of clothing are waiting for shipment to Cam- ; bodia and India. Diocese Secy. Tokyo,

Brother Shyam and other volunteers go out for weekly D. D. C.,. materal and fund cnllection.

In thd preGious month, The Toko Global Supply Centre seat 2a tones of clothes to Cambodia by a special Relief cargo ship of Red Cross, 1nternation:il. All clothes were collected by AMURT volunteers in Tokyo.

Japan ~ r a n c h of AhfURT up till now donated £ 5000 for Czmbodia Relief. This amount was handed over to Red Cross International, Japan for the welfare of Camb~dian Refugee Relief.

Hongkong Basic Supply Centre stnt 20 big boxes medicine to Viecnamcs Refugee Camp organised by CARITAS MAC.40. AMURTEL Secy. Didi Sadhann and Acting A M U R T Secy. Brother Gopal are keeping in touch with Hongkong Supply Centre and CAR1 TAS.

Meetings aud Conferences hleeting in University

. Ac. Prrttulananda Avadhuta delivered a lecture on the benefits of Yoga and Medi- tation amongst the students of TUNGH.41 Uni\ersity of Taiwan.

Meeting in Bausiung I - J -- I I

Another m e e t i n b a s addressed to the xedical students and teaqhe,wby, &c.;Devq- satyananda Avadhuta and Didi Anjali. The Subject of lecture wds Yog- Health Techni- ques. More than1 200 fitujmts: attcnddd the yoga demonstration and . . slide .show

1 ,

programme. . , , I

RAWA-One RAWA programme was organised i n October at Taichang Jagrti ?f Taiwan under thelguidance of Ac. Pratu6a- nanda Avarlhuta.

U. K. K.-2 !I, K. K. programmes were organised by Ac. Valmlki, Ac. Chan- drikd'hnd Xc. Ainjali at ~aip 'e i and Kaosp- ung respectively on 18th and 25th October!,

I I I

8 . , .. 1980.

I i

Berlin Sector , , " , 7 .

AMSAI : During tbe perioq, since p"b- lication of previous_issue qf this ,~ewsle:ter,

, T i . ' J 0 one new A M ~ A I (s ~ & l / ~ d ' i"! dreenla"4

I I f I Godthab (Oslo ~ e ~ i o n ) ' , I

A * . 9 1 ) t

,, , -AMJAS : ' Druing the las tdonth tw6 new Jagrti schools have been started in' Oslo

# , Region and Rome Region. ' ' , .

, AMPES : During the month of August and September 16 AMPES school have beto opened in the follow~ng Regions. ,

EMS : During the h o n t h ~ of A U ~ U S ~

and September 11 EMS, have been opened . I in the following places. Derlin-2 Frank-

furt-3+ London-I; Oslo-I, Paris-2, Rope7-2

PCAP : Duriog the months of August and September PCAPICL, hava been started at the following places ; Frankfurt-1, Gibraltar I, Oslo 2, Rome 2, ' I ! ' . , I 1

..(I ERAWS : During the ' ~ n i a n t h s af August and September, ERAWS Units have been started in the followin@ places : Berlin 4, Frankfurt 7, Gibralter 5, London 2, Ohlo 6, Paris 6,l Rome 11, Slockholm 5. ,

Medical :, During the months of August Ib'd September 3 MeJicrl Units started in

~ ; b r a l , a r and Son;e Region. Ci~braltar-1, Rome-2.

Relief Store

In Kongsberg, Oslo, Stockholm, HeG sinki, Copenhagen, Mainz. , Lyon and Orleans of France Relief Stores have beell stdrt'ed. 1

, , CJothe~ coliection clothes have. been collected, in Oslo, Kongsberg, Bonn a ~ d Maioz unit, In Oslo Ravi,haqsent slothes to lrdia f ~ r children Home . and Regional Secy, cf Frankfurt has dis~atcbed 300 kg. of clothes to poor people in Paraguab , ,

Collection Drive-Mane). have- been collected in Frankfurt and Berlin Region by Ac. Yukteshvarananda a'nd- Ac. ~ a r u n a - fiahda and by the margiis of Stockholm Region to help poor and distirute chileren in India and Africa. In Oslo, Ravi, Fanin- dra, Dayal and Shankar are planning seri! ously to collect handsome amount from the public for helping poor distitute children and for leprouns and invalid persons. .

. Free Food supply :-Kegular free' food is being supplied in Reykjavik, %erona',

Liverpool, Pietasaari, Ydrefors and Copen- b q c n to the iovafid and mentally sick peopk by the margii brothers and sister. .

Prison and Hospital visit :-Ravi the oectotirl AMUPRESO board secy. is keeping qqgolar contact with the persons of Oslo prison. Apart from this he is also planning and trying to introduce yoga training course for the mental peace of the prisoners. The margii brothers and sisters of Reykyavik and Greenland are having programme to visit prison and help the prisoners in different ways for their physical and mental hvelop- merit: They are also going to approach the doctors at the' hospital for mentally sick persons

Suva Seator .

RU Centre in Adelaide

A new RU centre has been opened in Adelaide, adjoining the Ananda Marga AMUS store 'Clearlight'. LocaCcd in the antral part of the city, it operates as a sentient snack juice bar during the day time, while in the evenings members of RU d u b meetings, lectures and classes are h i d . The centre also provides a baby sitting service during the day time.

Prachar in Prison

Prachar in Long Bay Jail Sydney, has been going r cadily. Since their imprison- nent, Narada, Govinda, Vishvamitra Pranavn have classes, personal classo, news- letters and have leading positions in the prisoners representative group.

Recently they obtained permission for an Acarya to come in for weekly religious visits, and now DC i s conducted in the

I went to Tuoghai University in Tai- chung and had a useful discussion with many professiors of English Department. They were all interested in Paractical Yoga."

I

New Land for Jagrti School - ANANDA MARG.4 bas already,spread

to over 144 countries. For srnoth adminis- tration of Ananda Marga Pracaraka Samgha activities, the globe has been divided into Sectors, Sec'ors into Regions, Regions -into Diocese, Diocese into Districts and so on and so forth. Our plan is to set up Jagrti, a rchool, a medical unit, and other welfare projects wherever we have our .4nanda Mares Pracaraka ',Samgha' unit. So each Ananda Marga Pracaraka Sarngha unit must procure a piece of land in each and every country.

Republic of China a t Presidcntal palace. (Obviously, it wae the most important National celebration). I was interviewed by TV and Radio which was broadcast all over the Island. Delegates from all over the world attended the celebratian.

nal Independence Day celebration of the zq I

According to n~onthy reports availale 2 new land has been arranged at the following places :-

arranged for a large master unit. Educatio- a plot of 20 acre8 of laad have been arran- nal, Cultural Industrial and commercial ged for MU. units will soon be set up. In addition to those places :-

1) Albtiquerque city ( New Mexico ),

Ghana :-In Accra Region two of 2) Reykjavik (Iceland), 3) Kalna, land have been arrangrd a t Accra (half) 4) Rajmundr~ (AP), 5 ) Diphu (Assam), Acre) and at HO (5 Acres). 6) Halfloan (Assam), 7) Pindrajore

(Dhanbad Dit), 8) Kakinara (W. B.), Mozambique :-In Mozambique reg io~, 9) Ranihati (W. B.) I

Babas Botanical Garden, Museum and Art gallery Acharya Chandranath

We were near the main gate in front time, inspite of His being bery busy and of the botanical garden as the time of BQbS's heavily burdened witb very bigh responsibilities I appearance was closed. There were about for the welfare of the world, to be spent in twenty men present, ail eager to hear from obliging us have probably been termed as a BhbP about the rare collections. I was also short duty. He starts the performance of waiting in company with Naginajii and Ram His "short duty". I started taking notes- Bahadurjii from Muzaffarpuc. Others in tho standing and moving. Failures on my part company wem contestants to receive prizes may be excused. I for the welfare works accomplished in thcir respective areas.

Our earth is a very small planet and a very junior one also. Its present age is I

Bdba is seen coming out the door hardly four hundred crores of years. The after climbinp down the stairs from the first present liviog creatures first appeared about

floor of His residence. The compound of ' two hundred fifty crores of )ears ago. he

this house has beeo coverted intoa botdnical first among the creatures to appear was

garden with rare collections from all over tortoise etc. Our earth was then in liquid

lhe world. ~ 6 b A approached walking form. This became solid about eighty lakhs magestically with a pointer in His hand. He years ago. In that age first came plant life. gree!ed ail of us with s w e t words "Welcome In the primordial phase of the plant life

to gentlemen and ladies." He further said, appeared moss like things, 10 the second

"I will have a short duty to perform." q-hs phase came big ones like palm trees. trouble to be taken by Him in showing ~ r o m a t i c plants of later age.

&x~lainiW to US about the rare and luxurious ~ i i b h points out to the Jasmine c~llections in the garden and also the valuable (y~th ikh) the s w e t scenting flower on the

gate and says-that it& found in lndia and Central pacific area. Jasmine Indica flowers during rainy season. Jasmine Pacifiica bears flowers throughht the year. Its ( san~skrit name is YGthik!. He pointed (a

*planinext to Jasmine wb'ose: name niither could I note nor do I remember." Its original home is America. Then we sak Amaranthine from the coastal belt of Netherlands. This comes out in winter. It is a kind of lily. Then we came to- sandalwood plant. These are of two different species-Indonesian and Cylonese.

Tbere are orchids, .that , is pajasites, They live on gther plants, Under congeoial atmosphere orchids will not die even if sepa- rated. Here are given only pebles, stones etc. There are more than five hundred vari-

( I I i 1

tie$ 01 0ic6ids. . f l i ' . " ' .1 I

Syrup habiscus (LAitin!,' Madhu Java in Samskrt, is sweet in taste, gives better taste with saltdand pepper fnGn miric diye i h b h i

---aur bhilo). There small groups of Habiscus have their original house land in small islands of Pacific ocean.

The one present here is of Cylonese origin. Bird plants are,called Nandan viyat? in B A B ~ Q * ~ fixed (Hit p b j n p 0.2 F$t~$x< j&sklt; , N ~ ~ ~ ~ ~ . ~ . J , ~ ~ ~ ~ ~ ~ ~ ~ *hn. indica: ati in &me f i r champak is Mag-

Vtiyasa means white crow. These are of dblia. This one is'long Champak-diirgha

eight-kinds, La@+ameis phlur. .. .-. . -.,-. -- Champsk is samskrit. Next we s8w'%f?Sinda'.-""-'' -

iecluding the gne of indian origin. , , I

~ h b 6 kept -on mqving from plant pointing each, [elling jts pame and givillg details with ?lace of origin. Wh.ltever 1 could catch, I noted,

I '

This is Vicitra pardB Karavi. This one is Phulberia phulica from Central Pacific. Its Samskrt name is Gulaiqas, in Bengali too it has the same name. In Amgikh 11 is called Gulaciina. Japnese lily flqwer. As lotuq is the national flora of 'India so it is for Japan (Nippon). The Japanese name of Japaii is Nippon. We come to a flower red in colour cal!ed Rakta Mekhali iu Samckrt. Its original borne is mid Atlantic.

' I

I Desert magnolia-its original , home laad is Gnt ra l Ameriw,, It was brougbt in Indis by the Portuguese about four .hundred years ago. H e r 6 3 i~ called Katiilij pampa'. The flower is of bikgir size.

% I

philipics-]ul,iy8 Kgqum lip Sanskrit. In2tbip I .. -This iiillt ,lliild;k f;i I elllid 9 iakta

,-garden there are f ivq p~ , s i ~ .kinds of this Skphili ib7~8rnsdrt,'~a'rsinga'h tn 'I-Iicdi add 7 1 I ' '

SeJihnli in Bengali. 'This 'is"6f red co'Iour hhd is a ra i i vaiiety. Its 'oliginal h&id i6 Tibet.' ~k havi &?'it frcim tlie ubpdr regiori bf the 'Himalays.

/ < , I '

b Madhu mallikb i s af sino-Nippoh origin. I t is called PBryl In Bengali.

South Antratic ocean (dakshin meru mahrisigara) has 6mall islands. These islands have hot currents.' ORD is a small river flowing in on6 'of these island$. ' On the bank' of the ORD river grows th i s kind of habiscus. Its Samskrt name has h e n given by ~hbi -Tath Javl. This habiscus planted here bas the biggest flower of indian origin ( I measured and found the diameref of a flower seven inches'from the end i6f end petal to that of another). , : I. .

, . I I

, ,> ., 1 - 31; 811

, , This ii ' syeta; d n n d a n ~ of Malsgiaa origin. I I !,>".J

Margo Iadica (N~ ima in Samskrt) is bt grown in Oangetic are#. It has medici-

found all over India. Latin name is O a n e , Xld value. - I

sia from Portuguese Gangesir from Ganga jii. This Gangesia (Niima Mahhiima) b Baku1 (grafted) is of' 1ndia.n origin.

of Himalayan origin. May grow eighty feet high. Its seed may ' I I

give oil of medicinal value. This 'plant of mango is called ~Bbus'

and Dhbus in Mahara3htra. ~ o r t u ~ u e s e ' , PuranikC (dhenkii sdkajis the plapt of called it Alfanso. This particular kind of oldest origin on the eath stilj, surviving,

Alfanso is of extremely dwarf nature. 1

Then we passed throug and saw: There are varieties of orchids hanging Pandans ( ~ ~ ~ , i : -a variety from oasil

in pots due to paucity of apace. (Marodyha). K y o ~ a and Marod) dna are

(We see three rows of plants of different Samskrt.. varieties hanging in pots against the high compound wall on the west). Licii named after Li cii son of Fi cb. In'

China, somewhere, ' it is called Li cd. In. This sweet scenting magnolia is of Bengai, too, it is called Li cG.

Campak group. ( Here BBb% steps to explain the difference between sweet scenting Smallest variety of bamboo, only about two'

and sweet scehtod. When an object has its feet high. Bib5 stops t o remark, "daYanii)d own scent, it is scenting. When scent i s dashh dekho", that means sea itq pitiable

added to an object from outside, it is called plight.

scented . So, this magnolia i s sweet scent- ~~~t quality of banana from sauth ~~~~i~~ ing not sweet scented. Its Samskrt name is . . Cherry of chines8 origin: , , I , I I Kenduka Campak, Moyara C&npk in ' ~ ~ ~ ~ l h (RPbindra ~ ~ t h Tagore has uyd the SOdh Indian vimgoiid (dakshioi ~urn6akhl.l

', - ward B inpiA for what others write Bengali).: ~ a p a ~ a s - & o r e than two hundred Lsrietier'

LI , /

Then we came across r6me flowers --Chinese, hfexico, ~ a b c h i etc. I I t .7 2 . .,

R B ~ O callq them ~ & g ~ ~ ~ k ~ ~ ~ ~ ~ , that iq sea Betle nut tree-gives fruits alround the year,

flower because most of them came from Jasmine called ,Tyageshvara jilhii by BdbB touth of .India.

This corniferious plant is just lrke urn- brella becauie it grows in snow fa1 areas. Bab6 has given it Samskrt name Chatra, Habiscns, commonly known a s orhuly Shikh~rA. Its original homeland i s coastal name Java. are^ of Norway. This is the best material, Ardericarr ~~h tree ggra~ 170 feet high. for best quality of paper- Greek name is Kanaka Campaka that is golden mggnofia. Papirous. a Jaiphal from Cylone--has medicinal V ~ V C .

This is havender, most sweet scenting Ros& of rare collection; in abundance. flower. It grows in Temperate area May Heie Baba gave out that Some kinds o f '

( 29

BAgamati variety mango coffirrr..r~~' ka1led ci,ydhi!. . , I .: i l , % i i

i Selndal babiP(Candana' Tdsi) b aedibna) value for cough and COH: - , t cP5i :

- . After showing us the gardm LCSA tak& us to the museum. 00 the fint fL/n whem BQbA lives in a room the museus ,I m o m o - . . - dated. The museum though :-:.all ?nd_

1 1 :

a&~rnodated in a very small s t 6 4 can - be' called very rich, full of rare it! Valua& collections.

Bhbh started talking. Frorr. ffl lakhs oT years to 40 lakhs yeaars O ~ O lived

maiimoth on this earth. Toda? they are fossilised, formed inio stone ";hifibhuta Rau~kAla). In the womb of carit, !bete are coal, diamond, graphite. These we fdmed out of pr+sure ofe~t.4.- Therc 916 fossils, too, due to pressure- and rebare, . , . we say fos$ls and, s t ~ n e s f rom A'oktldanagar.. A'nmdunagarjs very ancient. I t was then, full O£ fgrep t NOW ,fo;sjls and ,lbnc; srC . - C ^ - - . . . . .C , 2 i 2 1 :

f b u d d . ' ~ e i a l l ~ fossilGd t rdn~lof mahmoth a!W&o-&6ef 5 i d with mcfalsls:: ' ' ~ b s s & 6f ti&'s*w*s, to&, f r d ~ there. ' ~Lbout one thousahti Bcais a& lions Rved in-?hat area: The wnolc area; in which ~ 'naddhnajar falls,.is called ~ i d a . There is a long cave near A'nandaoagaq. The neighbmring village is Sirnhaghagharh. A'carya ~ r n i t i nanda AvqdhJta had gone inside t)le&a\c to see. . 6 ,

I - Then we saw , fo~silised ,jaw of a

mammoth. This is called carvana danta (chewing tketh) in Samskrt. , 7bis is f rov ~ o o c h b i h h . Thqre weie, In the early bays , . big forests with&t hurnah habitation. Later oame hmnan , habitattbn and'"then .. dcphaat. ; d - f 3

- hJ? ,I I

I , q ' "', , ' ."", , ? A - 1 " + I %

. , There is+ a piece q&iron rock ,from Aru- qka1i-t (Pacywima Kunda), If melccd iron can be had. .Rukmini, one of the wivts bf the Lord Krishna, hailed from there.

Moth of -biggest -size Aound i o lower pa1 ts of BhGtina and the Himalayas. '

- - "

We saw 1a;a from Havai island ,and from Iceland. ~dbh had been to lceiand on the invitation of our brothers and %islers of that Jand. ~ h a r m a MahAcakra .was held there on +he occasion. On this land there is only lava Earth is imported from outside to grow plants inside glass houses.

- - Then therc are numerous presents from

all the cotncrs of the world. 'The ideals of the MPrga have reached everywhere from loeland t o Argentioa'through the dedicated rnissionery workers of the Mhrga. . ~ C n i b & s ~ ' of A'nanda ~ h r ~ a ~ r a c i r a k a Samgha have taken up w ~ r k f o ~ the wdfue qf t h e mffe- ring . . buman~~y ,e~e r~whare - . ?ith great zed.

pole 'area-~apland. Thai ;r! on glass, people. # . . - - peculiar traditional cup 'and saucer from' Gk tema la (Centraf Kmerica), and so many Conch shell. - , ~ t g & preredts pouring in prictically every Trio (Trimcdii), * . ..

We were shown bhurja patra 0 ) tala Fossi{ised tree from Italy, Patra (palm tree leaves) from yarhwal' Image of Buddba,from China. valley of flowers (Nandana Kanana). Vedas were first written on these leates in ~ha'rdA There is an art gallery on the ground script Shrasvata Brahmins' of KasSmiir about floor. , The-work is progressing and will be

1 300 years ago. completed in near future. One an see 41, the important works done by Kr$a. he so

tries and a cursed diamond. This cursed diamond belonged to a queen .of Arabia ~ d b i completed His '.short 'duty9' by.

who presented it to her daughter who was 6 20 P. M. He afforded to us the chance,

married to a Prince of Turl;ey ~b~ cursed purely His d a c e , of behg with ~ i t i i for'

diamond bar been pre'ented for the museum two hours Len minutes. ~ l l thc time ~ d l 5 d . hy.ralit& D&i. This is the Samskrr ndme k&*t on ' hlaving and 'talking a%fl .the'

given to her when she becarre MBrgii. plants, the fossils, the stones of very anc'ent

- -. origin, art, history, geography and many Thtrt4s a book written in Sarda script other matters of general knowledge. The

which is now on verge of extinct. This was group of men obliged by Babh on this occa- presented by Bhukti Pradhan of Shrinagar. sion was a fairly big one with the contes-

. tants and invitees inclusive of respectable Then there are other presents placed in from the general public. Bib6

the musc~m. A few of there are enumara- summed up with a short but inspiring ted below :

address to the contestants. The batch of Chinese nrts from Taiwan. B&P stayed in contestants in this group has not accom- Taiwan as State guest. plished the welfare works entrusted. As

td such, they did not deserve to be obliged on Milk white marble statue of Krgna Jr.om Bhopal.

this occasion as a matter of right. BBba "'-?ncluded them in this group by HIS Grace.

Manipuri dace. have been asked to come and claim it Pirtha SBrathi on qandal wood from Karna- t-as a matter of rigbt and not on grxe . He tak. 'P - eicpressed His dissatisfaction. He directed

$4

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them to do the job and ?me as a matter *f right, . -

On my part l sum up with this 'litt* note. This small botanical gardea is mira- culous. Plants collected from various couotries and varied climate are not only surviving in Calcutta but are flourishing well. This garden serves as nursary, too, in qs much as plants ar.e given as prizes for being plaited in differ& p r t s of the world. The species of one place will thus spread to other parts on this earth. These collections along with the collection in museum and the art pdlcr9 lead us io "nivers~1 bioth$rhood. Talk by Babs was very infoimative ikd educative.' I have little knobledge of botany and geology. 'Behg"tf)bs bandiccaped 'I could not take p r o b r ! botes of -all BBba gave. Also, time was short BBb4 was kind enough @ give mole than two hours but the subjects are vast. What B6ba can give in tbe field of knowledge is known to many of us 7Here I would like to mention about a gent1em.p wbom B h b i gave some

details. when he came in contact with Him regarding Tantra. The gentleman submitted a lhesis and got D. Lit He is now lecturer, He may o r may not acknowldge the gratitude but we know the fait . So many collections accomobated in such o small place well arringed with kstbetic sense and mapcged so efficiently is in itself a wonder. Also, BIbA is giving impelus to the Margiis to do elfa are work with zeal to win the prize. - Bhbi bas command in all fields of knowledgo and is always giving us many things but it is our shortcoming that we retain so little. BBbh teaches us oot only the way to salva- tion but also to lead othbrs to the path of bliss. ~ h b d has come wipe the tears of suffering humanity. He has come with defi- nite to p~rposu wHeh Be wilt get done.' Those

L will participate, credit will de theirs. Bib$ can mot be codpared with anybody o r A

anything. ~ A b i is ~ d b a al6ne. ' Let us try to know Him fully with the help of Sadhana, service and sacrifice. .

26 Oct. 1980.

Prajina Bharatii 1981 01 Jan

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Transcript of Prajina Bharatii 1981 01 Jan