Universalism Series
Do Women take their rightful place in Ananda Marga?
2018
In SĂŁo Paulo, education projects led by Didi Ananda Jaya transform the reality of children, families and educators
issue #4
editorial
4th edition of the Journal brings the feminine courage and inspiration of the kiirtan
In the last edition of Dharma for all Journal, we opened a controversial subject in Ananda Marga: the practice of universalism. How many people feel subtly or explicitly excluded or inferior, within the community of Ananda Marga, by their race, gender, sexuality, or by their socio-economic identities condition? Although this is not an exclusive reality of Ananda Marga, but of the whole society, it becomes a fundamental aspect for our attention to openly propagate a universalist philosophy.
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For this reason, the Journal decided to investigate this topic in depth, and created a series of articles in order to primarily listen to groups affected by when universalism turns out to be more theoretical instead of practical. After a first introductory text, in the third edition, showing a general picture of how universalism is perceived by margiis from different personal and social contexts, we will now begin to delve into specific groups. In this fourth edition, we looked at the space given to women within Ananda Marga.
As a result, so much pain comes to realize that they are still far from manifesting the equality and equanimity that Baba wanted, as well as the inspiration of witnessing the strong and true initiatives that are emerging to change this scenario. Our desire is that this type of information will motivate even more family or renunciant margiis, men and women, to fight for a true universalism, one that levels/put woman and
man in the same place of honor. Another important novelty of this edition is the debut of a new section: kiirtan for all (#kirtanforall). In this section, we will bring information about the history of kiirtan, profiles of people that play kiirtan, and, of course, audios and videos that will fill our ears and hearts with divine mĂşsic. In this first edition, we will tell you how kiirtan was heard for the first time, through the exciting story collected by Devashish.
Picture by Anasuya (Ana Abreu Braga) - Women in Coordenated Cooperation movement meeting in Brazil’s February 2018 sectorial retreat, Ananda Daksina
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The fourth edition also includes the dynamic and transformative educational projects of Didi Ananda Jaya in São Paulo (Brazil), the continuation of the series “Workers of Dharma Pracar”, telling us about the life of tatvikas (margiis trained to teach and disseminate the philosophy of Ananda Marga), as well as cultural and gastronomic reviews. And if you’re enjoying the Journal, we have a request: to help us spread the good news to more people! We have already reached more than 450 fanpage likes, and we want to reach 1000 in the coming weeks, including people from different countries. In this way, we will fulfill our purpose of strengthening dharma pracar (spreading the spiritual philosophy) throughout the planet. We will also have results that help us guarantee our continuity for more time. So please share our posts in your timeline, and in other social networks, or send them directly to people interested in the subject (for example, via WhatsApp). And also invite more people to enjoy the page. We are sending an individual message about this to everyone who already likes us. We will be very grateful to have you all! Gurucaran Editor-in-chief Translation by Laksmii (Luisa Noronha)
EDITOR-IN-CHIEF CONTRIBUTING WRITERS Gurucaran SUPERVISOR Taruna, Rainjani & collaborators Prashanti TRANSLATION GRAPHIC EDITION Devashish and Iasodara Shiveshvara Julia Koch COVER Mariana Luz
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DISTRIBUITION Free FREQUENCY monthly ISSUE #4 Brazil / 2018
CONTACT journal@d4all.org https://journal.d4all.org f b.com/dharmaforalljournal instagram.com/d4alljournal
JOURNAL
CONTENTS
5
Family Conection Devanishta
9
Neo-humanism - Didi Ananda Jaya
15
Special Series: Dharma Pracar Workers - Part 4 - Tattvika
21
Special Series: Universalism - Part 2 - Women
27
Health Valley, costless good food
29
Paintings and the meaning of Prabhat samgiita songs
33
Kiirtan, the powerful music that inspires and uplifts
“You should remember that human life is not like a single flower; it is like a bouquet or a garden of flowers blooming with many varieties of flowers. And this variety of blossoms adds to the collective beauty of the garden. Had there been only magnolia graniflora or one variety of rose only blooming in the garden, although that single flower might be very attractive, still the garden as a whole would not be very lovely. A garden is all the more beautiful because of the flowers of various types and hues.� Shrii Shrii Anandamurti
profile
Family
Connection July is vacation month: a short winter
tion with life, vitality and optimism.
vacation in the southern hemisphere,
“Devanistha, what are you grateful
and a long and celebrated summer
for?” I ask her. “Certainly for having
vacation in the northern hemisphere.
found Baba so early in my life. I was
It was in this atmosphere of school
19 years old when I learned medita-
break, of travels and encounters, that
tion and it’s been 45 years, “she re-
I talked to Ghrii Acarya Devanistha
sponds immediately. Gratitude ex-
(Jody Wright). I, in Florianópolis, SC
tends to her family, consisting of her
(Brazil), in the south of the coun-
husband, Prakash Laufer, to whom
try, visiting my family, she at her
she has been married for 42 years,
residence in Massachusetts, in the
and her five daughters. “I am grateful
northern United States. I, surround-
to have been able to adopt four of
ed by my daughter and nephews,
them and I feel very lucky that they
she, with her husband and her five
grew up in such a caring atmosphere.
daughters. We speak of affection,
No matter where I go or what I do, I
exchange, support and gratitude,
always feel a sense of care. And I try
that feeling that creates connec-
to work hard while moving toward
tion with the divine and satisfac-
Baba, and so I release my samskaras. “
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Unable to conceive, Devanistha ad-
acarya, taking responsibility for initiat-
opted two girls, Ananda Mayii and
ing both women and men. However,
Mahajoy, one Filipina and the other
as the member of a family, she says
African. After surgery, the third girl, Li-
that she has chores and she has to
ina, came from her own womb. And
support herself. So her time is limited,
then came Emily, the youngest one,
but her commitment to accomplish-
but the forth to arrive, adopted from
ing Baba’s mission is great. In her city,
a family with a white mom and an
Northampton, Massachusetts, USA, 3
African American father, and finally,
hours from New York and 2 hours from
Sundarii, who is the third oldest one,
Boston, she leads the local collective
who had reached the age of 11, from
of ananda margiis, who hold a small
an Ananda Marga orphanage in Haiti.
dharmacakra;
provides
assistance
with regional and national retreats; Fourteen years ago, when her young-
and helps to organize international
est daughter was already a teenag-
meetings, in addition to participat-
er, Didi Devanistha became a family
ing in Prout study groups and events.
Dharma for all Journal | 06
Devanistha works hard, and the way
content, available in English and Span-
she tells me her story sounds sweet
ish. In parallel, she works, along with a
and determined. Some of her oldest
team of writers, on one of the oldest
work is in Prout. “Baba talked to me
Ananda Marga newsletters, The Ris-
about Prout when I visited him in pris-
ing Sun, for women’s empowerment,
on in 1978 in India. He told me that
published twice a year and accessi-
everyone should work for Prout, because if people do not have food, they cannot do sadhana. Having a solid and supportive world system that guarantees the needs of all directly affects
ble through Women’s Proutist.
“There are times of abundance in meditation and also times of drought in sadhana, where we have to fight.”
people’s spiritual progress.”
Another major work is being a trainer for baby massage
instructors,
a craft she learned alongside Vimala McClure, a margii sister. “When Vimala went to In-
dia for training, she worked in an orphanage and there she saw
Devanistha likes to remember this
the older girls massaging the ba-
deeply defining episode in her life.
bies. Back home, she began practic-
The fruit of this is Women’s Proutist
ing with her children and developed
https://www.proutwomen.org/,
a
her own method, including Swedish
website for women with high-quality
and Indian massage, reflexology and
political, economic, social and cultural
baby yoga.” (http://www.iaim.net/)
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* Devanishta and family
She tells us that the special point of
Devanishta, whose name means ‘de-
this technique is that the massage is
voted to God’, tells us that she has
done with the child, not for the child.
observed in these 45 years of meditation that all sadhakas experience ups
“Parents ask for permission, the child
and downs in their practice. “There
gives it, it’s a dialogue. It is a massage
are times of abundance in meditation
designed to create and increase com-
and also times of drought in sadha-
munication, affection and apprecia-
na, where we have to fight. I think I’ve
tion between parents and children.
learned to deal with those meager
Beginning with a greater understand-
times and understand that they do
ing of the baby’s needs, parents and
not mean that you’ve stopped. It’s just
children get closer and the relation-
the way it is. But you have to continue
ship improves. It’s a way to live the
and soon things will become better,
love.”
and then again they will deteriorate. Nothing lasts forever; they are cycles.” By Taruna (Tatiana Achcar) Dharma for all Journal | 08
dharmapracar
Neo-humanism
in practice
the exemplary work of the nurseries coordinated by Didi Ananda Jaya, in São Paulo, SP (Brazil)
“What struck me when I arrived here was how calm the children and teachers were compared to other nurseries where I have been in And the way these children are valued in all their capacities, including their ability to change the society, independently of the context in which they are living,” says Carmem Queiroz da Silva, pedagogical coordinator of CEI (Child Education Center) Children’s Home Ananda Marga.
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Picture by Leandro Soares
Three CEIs and 1 CCA (Center for
responsible for supporting com-
Children and Adolescents), 432 chil-
munities in situations of social vul-
dren, in socially vulnerable commu-
nerability. She says that 80 to 85%
nities in the outskirts of São Paulo: it
of human potential, intelligence
is in this intense and lively context
and personality, develop between
that Carmen, Avadhutika Ananda
0 and 7 years. “So Ananda Marga
Jaya Acarya and other 63 collabora-
has a big responsibility with these
tors put their energy to take the ide-
children in order to form the basis
ology of Ananda Marga to society.
for a neo-humanist society. Some people might think that because
Didi Ananda Jaya, a Filipino that
they come from a very poor back-
works in Brazil since 1998, coor-
ground, they don’t connect with
dinates these projects, which are
spirituality. But on the contrary. As
part of Amurt in Brazil – Amurt is
a neo-humanist and proutist being,
the department of Ananda Marga
they deserve it just like anyone else.”
Dharma for all Journal | 10
“My children like the daycare so much, they ask to go there, it’s like a second home for them,” says Cristiane Lucia da Silva Ferreira, a resident of Peri Alto. “The teachers give a lot of attention and freedom for children to express themselves, even when they haven’t learn how to picture by Lokesh (Luis Fernando Zen)
speak yet,” she says, emphasizing the affection of the “aunties.”
The affection and closeness, even when giving limits to the children, is also highlighted by Amaradeva (Al Crisppinn). Since five years, he has shared yoga, music, theater and dance practices in all four projects. “I feel that I’m planting meditation seeds in the CCA,” he says with emotion. “I always keep the phrase of Baba” do all the good that you can…” in my heart and feel inspired to act also in a silent and subtle way, for example supporting the other teachers in more practical tasks like cleaning or whatever that is needed.”
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Asanas, breathing exercises and visualization, massage and healthy lacto vegetarian food are also central strategies to do pracar, and are the most cited in the various reports already made by the media about our work. “Last year my son was in the nursery and told me about shantala (baby massage), he wanted me to do it to him when I bath him,” says Cristiane. Another way were neo-humanism seems to inspire in the daily practice is their closeness in relationships. “The CIS relationship with the community is strong, the family is not only who is taking and picking the child to and from the nursery. Didi welcomes us anytime, we feel she’s there to help,” says Cristiane.
picture by Lokesh (Luis Fernando Zen)
For Carmem, who has been working in education since 1982, but came into contact with AM philosophy only last year, Didi’s proximity, who acts as her manager, is something unheard of. “We feel comfortable even when we play with each other sometimes, Didi says ‘you’re very agitated, I think you need to do more yoga,’” she laughs. “I have a lot to learn, and the way Didi values the philosophy is so beautiful, it inspires me a lot.” Dharma for all Journal | 12
In this educational work that propagates the philosophy of Baba, along with so many rewards, there are also many challenges. For Amaradeva, most teachers still haven’t incorporated in their personal lives what children are been taught, things like body awareness, time of selfcare, and meditation. “There is also a lack of time and depth for a broader reflection on how they want to become neo-humanist teachers in their lives.”
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picture by Lokesh (Luis Fernando Zen)
Picture by Ananda Pimentel
“I feel that the Didis are very alone in
the term “body awareness” rath-
leading the projects,” says Didi Jaya.
er than the terms yoga or asanas.
She points out that “I would like to have more support from the margi-
To learn more about the im-
is.” The financial aspect is also a chal-
pact of this work and the reali-
lenge, also due to the differentiat-
ty of the neighborhoods in which
ed methodology, which demands
they occur, it is worth watching
more expenses, not foreseen in the
this video, made by the teachers
city budget, with which the projects
themselves, with the support of
are agreed upon. Finally, the asso-
Moksha Devi (Monika Misiowiec):
ciation of the AM philosophy as a
https://youtu.be/yqaq-vZdo3Q
religious practice is already much smaller, but it still exists. According to our sources, city supervisors advise project professionals to use
By Rainjanii (Rafaela Müller)
Dharma for all Journal | 14
article
Special Series Dharma Pracar Workers Part 4
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Tattvika is the name given to instructors qualified to spread the philosophy of Ananda Marga collectively. At the beginning of the Ananda Marga, Baba wanted to spread the ideology fast and initially created the family acaryas to give speed to this task. These first instructors were formed with little time after initiation and without formal training. They were ethical and dynamic people, and their conviviality with Baba enable them to this function. Later, with more experience and deeper knowledge in the philosophy, they were certified as tattvikas, that is, people qualified to teach Ananda Marga philosophy.
er knowledge in the philosophy, they were certified as tattvikas, that is, people qualified to teach Ananda Marga philosophy. Currently, the process for the formation of tattvika takes place in reverse fashion: first, the aspiring margiis must fulfill certain requirements, such as already working for Baba’s mission for a long time, and then they can apply for the tattvika training. The training, in this case, lasts only a few weeks or a month, and also involves a qualifying exam. The margii (non-renouncer) can remain as tattivka or, later on, they can apply for family acarya training.
These first instructors were formed with little time after initiation and although they were ethical and dynamic people, they were not so knowledgeable of the philosophy. Later, with more experience and deep-
In the fourth chapter of the special series “Dharma Pracar Workers�, we will get to know a little bit better the life of two non-renunciate tattvikas, and understand their strategic importance for the work of pracar.
Dharma for all Journal | 16
Liila Hass, of her
Australia
did
training
to
become a tattvika in India. For her, it is important that people new to the Ananda Marga community realize that there is great acceptance of family life, and that both family members and renunciates are perceived as capable of helping the mission to grow. She explains that the main criteria for becoming tattvika “is to be deeply in love with Baba’s mission – not only through spiritual practices, but through service; in this way, one can utilize the time the most and help the total development not only of the people, but also of plants, animals and the entire planet.” However, maintaining a family life and working on the mission is a challenge, lived by Liila in an inspiring way, as she reveals when describing her routine of practices. She meditates regularly three times a day: before breakfast, before dinner and before bed. And whenever it is possible, she still adds a meditation at noon. To meditate four times a day is not a prerequisite for the tattvikas because it is understood and recognize that they have a family life and need to work in order to support themselves.
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Besides meditation and asanas, Liila dedicates herself to studies, which she points out as fundamental. “It’s important to understand the philosophy deeply, not just for one’s personal growth, but also to help others. If someone asks me something about spirituality, I want to be able to describe it accurately,” she says. She advises that if one wants to become a tattvika, it helps to have a very solid knowledge of the philosophy and also to understand the organizational structure of Ananda Marga. Solid experience working in one’s trade (e.g. AMPS, WWD, SDM, etc.) is a must. Lilla says that the first experience she had in initiating a person in meditation touched her so much that she could not put it into words. “Wherever we are, we can feel Baba all the time, if we follow his guidance, doing our practices, maintaining our spiritual development and some social service.”
* Liila in Espaço Mantra, Campinas, São Paulo, 2018
Dharma for all Journal | 18
The Italian (Cristina ways
Krsnaprya Terribile),
thought
of
albe-
ing tattvika, but waited for her children to grow a little more,until she did her training in December 2017. She told us that what inspired her was the love that, increased by spiritual practice, led her to go deeper and deeper into the path of Ananda Marga. For her, a tatvika who has a family “does her best to take care of the big family, but also of her own family.” Krsnaprya works as a yoga teacher, teaches English and also has a cooperative offering courses – mainly yoga. She and her husband, the family Ghrii Acarya Kamalesvara (Christian Franceschini), organize seminars and publish spiritual books. She also engages in local Ananda Marga projects such as weekly retreats, seminars and dharmacakras. Another front in which she is involved, together with Liila, is the organization of a Prout retreat for women only, before the annual Prout Convention that takes place in Denmark, usually in all the months of July.
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She describes with commotion the importance of being tattvika within the spiritual path. “It is usually said that when we are initiated, we are born again and we begin a new life. This is true: you start your real life when you start your spiritual life. When I became tattvika, I felt that it happened again, that a second spiritual life had begun. Being tattvika is something special because you feel that Baba gives you as a gift the opportunity to serve Him even better than before. It’s a great honor.�
Editorial Staff
Dharma for all Journal | 20
article
Picture by Tayhu Grehs
Special Series
Universalism – Part 2
Does our universalist
outlook include Women?
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“My experience as a woman within Ananda Marga is horrible. If you start to stand out a little more, you are boycotted. I’m telling you from 30 years of experience. If you do something, if you call attention, they would dampen your flame.” The testimony of Kalyanii Souza, from Curitiba, PR (Brazil), impacts those who know the philosophy of Ananda Marga. Anandamurti fought vehemently for the rights and recognition of the value of women – not only in Ananda Marga, but in society as a whole. In one of his several speeches on the subject, he states: “We are about for creating a powerful, dynamic and emerging social consciousness, especially among women, so that they are inspired to rise, abolish dogmas, annihilate all symbols of slavery and usher in a new era of coordinated and glorious cooperation achievements. Let women be the vanguard of a new revolution that humanity needs to come to a glorious tomorrow “(Few Problems Solved, part 9 in Thoughts by P. R. Sarkar, p.250)
Therefore, while there are women who have had a positive story with Ananda Marga, experiences like that of Kalyanii and other women reveal the need to revise the contradictions between the philosophy proposed by Ananda Marga and her daily practice. A contradiction that happens, in fact, in society as a whole. As a way of listening to the voices of these women and investigating these contradictions, the second chapter of the series “universalism” addresses the role of women within Ananda Marga, focusing on the experience of some Brazilian margiis, who have reflected and acted on the theme of female protagonism. In principle, Ananda Marga proposes a universalist ideology that supposes the inclusion of everyone, not to reproduce inferiority and superiority complexes and to defend the right of men and women to have the same conditions for physical, psychic and spiritual evolution. However, within a society with entrenched values that go in the opposite direction of all this, the practice of the relations between margiis and acaryas, as well as the power structure within the institutions of Ananda Marga, reveal the difficulties in following these ideas.
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For the Acarya Maheshvarananda Avadhuta, the teachings of Anandamurti are universalist, even though not all margiis and wholetimers (WTs, acaryas renunciantes) are. “Person-
ally, I feel that Baba’s teachings are universalist. I would not belong to an organization in which sisters and nuns are not viewed as spiritual equals to brothers and monks and deserving of equal opportunity. However, obviously, not all the members of Ananda Marga or all the wholetimers are universalist. It is up to all of us to push for women to have equal positions of power.” he explains. Renu (Renata Camargo), who lives in Botucatu, SP, Brazil, believes that, because it is an ideology coming from India, a country that has a history of deep subjugation of women to men, the “archetype of the Indian religion” cultural trait in Ananda Marga, despite the universalistic proposal.
“I am part of women’s movements in civil society and I think it is much easier to speak of women in the civil society
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than in Ananda Marga,”she says. According to Dharma Mitra (Patrícia Reis), a resident of Porto Alegre, RS (Brazil), “we have a long way to
go. We need to put on the agenda the ‘non – place’ that women, in my point of view, still is in Ananda Marga. And this has to be discussed with men as well, in the retreats, in the groups. We have several examples of strong women, who do incredible jobs, didis and margiis, but still our main leaders are men.”
This inequality does not exist only in the places of power, but it also affects spiritual practices. Because, if women get most of the household chores and still work outside, they have fewer opportunities to engage in their spiritual practice.
“There is no social thought: although in our name ceremony is clear that everyone is responsible for that child who joins the community, then, in practice, this does not happen. We do not worry collectively, except for very rare exceptions,” says Renu.
In addition to the work overload, there are other serious issues, such as domestic violence. According to Renu, the institution’s position is often to blame the woman.
“And what I see within Ananda Marga and other religions is that there is an incentive for women to keep quiet, to forgive the violence suffered. There is no organizational culture that encourages women to denounce, to not accept this, which is a very serious issue, because when it comes to physical violence,
usually, previous to this there were already other types of violence. This culture goes against P.R. Sarkar’s own ideology, which says that forgiveness is something subjective, that you should not want the evil of the other person, but at the objective level forgiveness is a sin, because injustice must be repaired. Then, as tantric spiritualists we don’t want to cooperate with violence, on this pretext of forgiveness” she explains.
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In order for these and other issues to have their proper place of respect and understanding, a group of women started organizing a coordinated co-operative. There is a facebook page https://www.facebook.com/mulherescooperacaocoordenada/ and there will be a retreat in Botucatu from the 10th to the 14th of October. Renu, who is at the forefront of this movement, believes that feminine values must be placed in the system, and that women and men can access those values. The idea that the feminine only belongs to the woman and the masculine only to the man “is a construction of
the patriarchy: there is the feminine and masculine in both and for cultural and historical reasons women have developed certain attributes by the function of gestation, and nurture”, she says.
Gaotami (Carla Arantes de Souza) brings another insight into this union of women in groups. According to her, this movement is beneficial because women have much to contribute: “the problems that we live will not
be solved with force, they will be solved with a lot of sensitivity and intuition, and I think we have a lot of that potential. We have the possibility of building something new. For women this possibility is a little bit bigger, in that we are not in these spaces of power and we do not even like to dispute those spaces. We are interested in making a more subversive change.”
She says she does not believe in the oppressed and oppressor, victim and tormentor and therefore thinks that this group of women should be careful not to exclude men. “You do not heal yourself if you feed off anger, healing does not happen like that,” she says. On the other hand, Renu believes that women can and should be in the places of power. “I be-
lieve that a revolution has to happen in the peripheries of the system, yes, but to say that women do not want to compete for power and be in the spaces of power, I do not agree,” says Renu. So, how do you feel about this? Give us your opinion, suggestion of books, websites and videos, to enrich our discussions! By the Editorial Staff
Dharma for all Journal | 26
review
Health Valley offers costless good food in the heart of Salvador, BA (Brazil)
Anyone who arrives at Rua Direita da Piedade in downtown Salvador could confuse Health Valley with one of several local non-vegetarian establishments where local people go during their lunch break. The restaurant does not try to appear as a refuge for the chic and alternative. On the contrary. “The purpose is to provide healthy, affordable food for the population that works and / or resides in the center of Salvador,� says Mandakini (Maria Helena Lulio), one of the partners. It is a popular self-service vegetarian restaurant, with vegan options and a menu that does not include garlic, onions, eggs or mushrooms. It also has a snack bar with vegetarian snacks and natural juices that attracts all kinds of people, seduced by the combination of good price and good taste (and, why not, health!). The restaurant also has a shop with natural products.
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The locale was founded by Jiivesh (Johnny Row Quashi), who later added partners Sandiipan (Hu Zi lPan) and Mandakini — all practitioners of Ananda Marga. Among the specialties of the house are the whole-wheat pizza (every Friday), the vegetarian bean stew (Wednesdays and Saturdays), and whole-wheat bread. In addition, of course, to the vegetarian abará – a seafood-free version of the traditional Bahian dish, made with the same base as acarajé but instead of being fried, it is boiled. Salvador is one of the Brazilian cities most visited by both Brazilian and foreign tourists. For Ananda Margiis,
it is always a relief to be able to travel to a big city and know that you will find food suitable for spiritual practice and, moreover, cheap. Therefore, whenever your travels lead you to Pelourinho, or to one of the beautiful beaches of the capital of Bahia, you can satisfy your hunger in this delicious valley of health. Health Valley Brazil Rua Direita da Piedade, 17 – Centro – Salvador BA – Brazil Monday to Saturday: 11am to 3pm (restaurant) Monday to Friday: 9 am to 7 pm (shop and cafeteria)
By Gurucaran (Gustavo Prudente) Dharma for all Journal | 28
pracar tools
Paintings help practitioners remember the meaning of
Prabhat samgiita songs Prabhat samgiita (songs of the new dawn) is the collection of 5018 songs composed by Anandamurti as a way of expressing the various tonalities of the relationship between the devotee and Supreme Consciousness. They should be sung on different occasions, as for example before dharmacakra (collective meditation) – keeping the ideation in one’s heart and mind. However, since most of the songs were composed in Bengali, Sanskrit, Hindi and other languages that are not spoken by most Westerners, it becomes difficult to maintain the intention while singing. For this reason, compilations of Prabhat Samgiita are usually accompanied by the translations, such as at http://prabhatasamgiita.net/.
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Now, Prashanta Jacobson, a resident of Los Angeles, CA (USA), is proposing a new tool to facilitate the connection between the devotees and the songs. He has created beautiful paintings that represent the ideation of each song and which can serve as a yantra (ideational image, like the pratik) that can be held in the mind while singing. As an example, he shared with Dharma for All Journal the oil painting on canvas that he made for song #187. “Baba often described the mind’s desires as colors it is tainted with. It can be colored by so many things, that it is colorful like a peacock tail. This song is describing the mind desiring Brahma.” Check below to find the painting and the song (lyrics, translation, and recording). The recording is by Acarya Priyashivananda Avadhuta. Prashanta’s paintings are not available online and are not for sale but will be shared here in the Journal in future editions. With this text, we are launching a new section of Dharma for all Journal: #pracartools, in which we will share resources and tools that can support the personal practice of the pracarakas and/ or the work they do in society. By Gurucaran (Gustavo Prudente)
Dharma for all Journal | 30
187 (01/09/1983) TOMÁKE CEYECHI CHEYECHI SAV KÁJE I have wanted, have longed for You in all deeds HRIDAYE TOMÁR CHAVITI YENA SADÁ RÁJE so that in my heart Your portrait is ever present DHARÁY ESECHI KÁJE VYASTA THÁKITE GO coming to this earth, o how I have remained engaged in work TOMÁR BHÁVER SROTE BHÁSIYÁ THÁKITE GO in Your ideation stream, oh how I have gone on floating TOMÁR KRPÁR KANÁ PRACÁR KARITE GIYÁ by a particle of Your grace I go on spreading the word MANE YENA TAVA SUR SADÁ BÁJE so that in my mind Your tune is ever playing NIBHRTA NISHIITHE CANDRATÁRAKÁ SÁTHE in the secret midnight, with the moon and stars MANER MAYÚR YENA KALÁPE NÁCE it’s like my mental peacock’s tail is dancing
kiirtanforall
Kiirtan
the powerful music that inspires and uplifts
33 | Dharma for all Journal
Baba Nam Kevalam. Three Sanskrit words that became the sound of the beating heart of Ananda Marga. Sung in countless melodies. In all the continents of the world. In individual practices before meditation. In local dharmacakras. In small and large retreats, with tens to thousands of people repeating them in unison. In the sound of a CD, online radio, a music app, playing on your phone, in the car, at work, at home.
someone is playing and singing? How many do not record, share, ask, create new melodies, as one who hunts for a treasure trove of incalculable wealth?
How many devotees recount that they joined Ananda Marga because they felt an irresistible attraction to the sound of Baba nam kevalam? Kiirtan, which means “to sing the name of God out loud”? How many devotees say that one of the great tools – in some cases, the main tool – for them to sustain their practice is to listen, sing, play kiirtan? How many devotees run eagerly to the hall or a circle under a tree where
1. The story of kiirtan: how it came
Kiiran is certainly a powerful pracar tool. And so, the Dharma for all Journal begins, in this edition, its new section: #kiirtanforall. In it, we will share with you:
to be, what it means and its great landmarks.
2. Profiles of composers and kiirtan
players, with music and videos.
3.
Devotional stories related to listening, playing and singing kiirtan. And other topics, suggested by you, the readers.
Dharma for all Journal | 34
Let us begin, then, with how it all came about.
How was kiirtan born? Kiirtan, as a practice, is older than
beautiful sound of
Ananda Marga. It was popularized
an instrument play-
by the Indian saint Chaetanya in the
ing. Baba said, ‘Listen
16th century, who brought to the
closely to what they
world the popular “Hare Krishna
are
Hare Rama“. Baba nam kevalam kiir-
said, ‘it is something
tan came about 15 years after Baba
like
founded Ananda Marga.
even more closely.’
singing.’ Baba.’
They ‘Listen
‘It’s Baba nam’. ‘LisUntil the year 1970 devotees sang
ten with even more
bhajans (devotional songs) for Baba,
attention.’ They said,
composed by them or borrowed
‘It’s something like
from other spiritual paths. On Octo-
Baba nam kevalam.’
ber 8, however, a peculiar event took
Baba said, ‘Yes, you
place, as reported by the Acarya Ish-
are right. This is the
varakrsnananda Avadhuta, in testi-
mahamantra.
mony collected by Devashish (Don-
go and sing and
ald Acosta, of Puerto Rico):
dance.’
“After many years, I went to Dalton-
The people then started singing and
ganj in the year 2007 and met some
dancing. Suddenly, Baba’s son, Gao-
old friends, margiis who were pres-
tam, shouted, ‘Baba’s car is moving!’
ent when Baba nam kevalam was
Baba said that was the effect of kiir-
introduced. They told me that in the
tan. Even lifeless things can move
first place, Baba asked everyone
with the power of kiirtan. Anyway,
present to listen.
they stopped the car.
In the beginning they heard music coming from the atmosphere, the 35 | Dharma for all Journal
Now
* picture by Harideva (Rodrigo Carmargo)
I visited this holy place in 2007. It is known as Amjharia. My two margii
Did you know this story?
friends, Jaganath and Bajnath, took
Do you know others?
me there along with the Acarya Praji-
Write to journal@d4all.org.
nananda Avadhuta. I was very happy to see this place. Now they are doing
In the next edition, you will learn
kiirtan there every month and distrib-
of the various translations and ide-
uting food to the poor and running a
ations associated with Baba nam
school for the poor.�
kevalam. By Gurucaran (Gustavo Prudente)
Now go and sing and dance!!! Dharma for all Journal | 36
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