Feeds:
Posts
Comments

Archive for the ‘Samskara’ Category

Sat, 22 Jun 2013

Baba

This entire email is composed of 2 parts:
(1) Posting: In and Out of Heaven and Hell
(2) Prabhat Samgiita #3478;

== IN AND OUT OF HEAVEN AND HELL ==

Namaskar,
For a long time I was confused on the point of heaven and hell. Do they really exist or not. In some discourses it is said that He is the controller of Hell. And then others it is stated that hell does not exist.

Here in this first series of quotes, one might get the feeling that an actual place called hell exists.

“Those who remain in hell are also with Parama Puruśa, are also dear to Him. To give them love, Parama Puruśa will have to remain in hell with them.” (1)

“If we say that He is only in heaven, it will not be a correct utterance, because He is in hell also. His sons, His daughters, are never alone. He is with you even in hell.” (2)

At face value, some may think that the above teachings give rise to the existence of hell, while in other teachings Baba pointedly affirms that there is no heaven or hell.

“There is no hell or heaven, and no one will go to hell or heaven for eternity after death.” (3)

That was the cause of my confusion.

CONTRADICTION IS NOT POSSIBLE

I was thinking that certainly there cannot be any contradiction in our Ananda Marga teachings because after all Baba is Parama Purusa and He always tells the perfect truth and He is beyond time, place, and person. He is the controller of everything so there cannot be any contradiction.

Mostly I was feeling that Ananda Marga shastra is so deep and vast that it needs to be explained properly. That is why in Namah Shiva’ya Shantaya, Baba tells that the scripture should be well-explained by a qualified person.

To understand this topic of heaven and hell I consulted with a senior member of our Ananda Marga – for two reasons:
(1) In Samskrta words often have two or more meanings;
(2) Scripture is written in a very concise manner.

That is why I felt I needed further explanation to understand this point of heaven and hell.

POSING MY QUERY ABOUT HEAVEN AND HELL TO ACARYAJI

I reached to an acarya. And I placed my question. And he replied that, “Baba’s discourses are very deep. To understand them you have to undergo serious review. Then you will find that what Baba has written that is apta vakya, perfect. There is no question of any contradiction.”

On the point of heaven and hell, here the Family Acarya’s reply was very simple. He told that, “Read this discourse of 7th April ’79, Patna. The point will be very clear.”

And he also began to explain as follows.

HEAVEN AND HELL ARE A REFLECTION OF ONE’S SUBCONSCIOUS MIND

Human beings have various kosa and lokas. The manomaya kosa – also known as svarga loka, and it is there that people undergo happiness and sorrow.

“It is Svarloka which is called the Manomaya world and it is in this stratum that a person experiences pleasure and pain.” (4)

Here the matter is that this svarloka refers to one’s subconscious mind. When that subconscious mind is involved in spiritual ideation then that person is in heaven and when they are involved in degrading thoughts then they are in hell. (Note: For more about the subconscious mind please refer to the heading “About Subconscious Mind” beneath the signature)

For instance, there are some people who think, “nobody loves me”, or “this world is coming to an end – doomsday”, or “I am lost and disconnected and hate this world.” Those harboring such thoughts in their mental plate – in their subconscious mind – are in hell. This type of thinking brings so much suffering and leads them to the brink of devastation. All because their subconscious mind is polluted.

In contrast, there are established sadhakas who constantly think, “I am the child of Parama Purusa and He is always helping me & taking care of me”, or “I am the disciple of Lord Shrii Shrii Anandamurtiji and I have come on this earth to propagate His glory.” Such bhaktas are in heaven because their subconscious mind is always absorbed in the Divine.

The conclusive idea is that when one does good deeds and undergoes the positive reaction – either in this life or a future life – then one feels happy. This might take the form of some kind of victory, or receiving all types of support etc. Or, if one did not study hard for an examination but got a top mark, then they are reaping a good samskara from the past. This joyous reaction and feeling in the mind from a prior action is known as svarga (heaven). In contrast, if someone studied very hard for an examination but became ill during the exam and could not pass, then that is the negative reaction of their prior bad deed, either from this life or a previous life. In that case they are undergoing a negative samskara. The suffering or sadness experienced in the mind is what we call hell.

THERE IS A DARK SIDE AND A LIGHT SIDE

Acaryaji furthermore continued:

We all have human mind and with that comes a dark side and a good side. When people are moving towards spirituality that is the brighter side, and when attracted by those negative propensities that is the darker portion.

In that dark side there are seven lower stages, or degrees of degeneration. There are some who are so degenerated that they do robberies and cheat others, yet when confronted they justify their wrongful actions. They say, “This is the way; everybody is doing like this; so accordingly I am doing the same.” Their mind is very low – they do not understand their own darkness. This is an example of that lower side.

And this lower side is not just related with criminal behaviour. If a tourist gets seriously ill on their big trip then they may be very sad and depressed. And this depression could last for a long time as they relive that memory. That pain is felt in their subconscious mind.

Essentially anytime one undergoes suffering or relives past suffering in their subconscious mind then they are living in hell. That is naraka.

Then there are those whose minds are very bright. Day and night they are working for the service and welfare of others. They are dedicated to pleasing Parama Purusa and working for the upliftment of all. Such persons are established in sentient thoughts. Thus they are in the divine world.

So this entire description of heaven and hell is wholly dependent on one’s state of mind and dealing; it is not a physical place. Accordingly, hell is not a particular place, but condition wherein the mind is immersed in and surrounded by avidya maya; similarly heaven is not a particular place but a state of mind where one’s mental realm is ensconced in the thought of the Supreme.

We should always keep in mind that Parama Purusa Himself always remains with depressed people as well as happy persons. He graciously remains with all.

HEAVEN AND HELL ARE NOT ANY PARTICULAR PLACE

“Same way, in the world of effulgence, nectar, there are seven layers – bhuhloka, bhuvahloka, svahloka, mahahloka, janahloka, tapahloka, satyaloka. Parama Purusa is the controller of these two worlds, heaven and hell. You must not forget that all these seven lokas which are the underworld, of hell, or these higher lokas which are the world of effulgence, they are not any particular place. They are different stages of mind.” (5)

So here Baba tells that hell is not some physical place like a different planet or the moon – rather it is a state of mind.

THERE IS NO PLACE UP OR DOWN EITHER

In this next section, Baba uses the directions “up” and “down” as metaphors to refer to a state of mind, i.e. high mind versus low mind. Baba makes it very clear, that hell is a status of mind.

Ananda Marga philosophy states, “Those human beings who do not do sadhana for their spiritual development, they are sure to get degenerated. Because in this universe, nothing is immobile. Whether one likes it or not, one has to move. So those who are not doing the sadhana of moving upward, they will not remain where they are. Rather they will fall down. Because, they will have to move. If one does not go up, then one has to go down. There are seven layers of the mind, towards the downwards direction also. -Tala, atala, vital, tala’tala, pa’ta’la, atipa’ta’la, and rasa’tala. Those human beings who are crude minded, reach in hell– rasa’tala. That is the lower-most stage. Such a human being is not human. He is not animal also. The stage of such a person, is lower than animal…”
“When human beings get completely degenerated, then they create logic and reasoning in the favor of their sinful deeds. So you think carefully. That is the stage of cimmerian darkness where human beings cannot see their own hand. Because they are surrounded by anda tamisra’, lower most of lower lokas, rasa’tala. This is the path of degeneration.” (6)

And here Baba further describes that stage of degeneration.

Ananda Marga philosophy states, “Those who have human body but their deeds are not humane, what is their stage? Their body is in bhurloka, but their mind is far lower than bhurloka. After such demise they not got get human form. Instead they will be crudified a become like wood, bricks, and stone. These are all truth – logical things. But the tales of heaven and hell, vahista-dozalokha is just gossip talk.” (7)

After reading this, the whole point is very clear. That, these worlds heaven and hell, have no physical existence. It is a stage of mind. When one does sadhana and feels the proximity of Parama Purusa Baba, then one is in the higher world. And when mind is degenerated, selfish, and engaged in heinous and sinful activities, then they are a creature of hell.

MORE ABOUT THE SO-CALLED PHYSICAL EXISTENCE OF HELL

In the following quotes, Baba talks in such a way about hell that some people may get confused and wrongly conclude that hell is one physical place.

Ananda Marga philosophy states, “U’ta’mrtasyesha’no: He is not only the Lord of heaven, He is the Lord of hell also. U’ta’ means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him.” (8)

Ananda Marga philosophy states, “The loving inspiration of Shiva made those mute people eloquent, and they proclaimed with a sweet smile on their faces, Hararme pita’ Gaorii ma’ta’ svadeshah bhuvanatrayam [“Shiva is my father, Pa’rvatii is my mother, and the three worlds of earth, heaven and hell are my native land”]. (9)

PLEASURE AND PAIN OCCUR IN THE MIND

“Svahloka means manomaya kosa. The feeling of pleasure and pain happens in this loka. Svah + ga = svarga. Svaloka is the subtle mind. And manomaya kosa means mental state.” (10)

SAMSKARAS EXIST IN THE SVARLOKA

NO BASIS FOR RELIGIOUS CONCEPTS OF HEAVEN AND HELL

Ananda Marga Philosophy states, “Svarloka – this is the pure mental sphere on which sukha and dhuka are experienced; it is also called Manomaya Jagat, Manomaya Kośa in individuals. It is in this sphere that the saskáras exist. According to mythology, after the death of the physical body or Annamaya Kośa, people go to svarga or naraká, heaven or hell. The fact is that the samskáras which determine the individuality of unit being situated in this svarloka. The Christian and Muslim ideas of heaven and hell and also svarga in Hindu Karmakandi Jaemini Partná, were derived from the fact that the samskáras which determine the requitals of actions exists exits in this loka. In reality no kośa will remain after death. The samskáras remains as the object of the átman. Thus the ideas of heaven and hell of the Hindu, Christian and Muslim mythologies are completely false, because after death there remains no mind at all to experience heaven or hell.” (11)

BABA’S SPECIAL TEACHING IN HINDI

Here is one of Baba’s teachings related with this entire topic (put in dark blue and bigger font)

सप्तलोक क्या है ? एक ही साथ है, कोई अलग-अलग दुनिया नहीं है | सप्त लोक में निम्नतर लोक जो भूर्लोक, physical world | ऊर्ध्वतम लोक, जो सत्य लोक, वह तो परमपुरुष में स्थित | और, इन दोनों के बीच जो पञ्च लोक हैं, वही है पञ्चकोष | मानव मन का पाँच कोष, पाँच स्तर | भुवः, स्वः, महः, जनः, तपः, सत्य | भुवः है स्थूल मन, जो प्रत्यक्षरूपेण शारीरिक कर्म के साथ सम्पर्कित | और स्वः लोक है सूक्ष्म मन | मानसिक मनोमय कोष, मानसिक जगत्‌ | मुख्यतः सुख-दुःख की अनुभूति {हो} होती है कहाँ ? स्वर्लोक में, मनोमय कोष में | तो, यह जो स्वर्लोक है, इसी को लोग स्वर्ग कहते हैं | स्वः युक्त “ग”, स्वर्ग | सुख-दुःख की अनुभूति यहीं होती है | तो, मनुष्य अच्छा कर्म करने के बाद मन में जो तृप्ति होती है, वह मन के स्वर्लोक में अर्थात्‌ मनोमय कोष में होती है | तो, ये स्वर्लोक हमेशा तुम्हारे साथ हैं | तुम सत्कर्म करते हो, तुम मानव से अतिमानव बनते हो तो, स्वर्लोक ख़ुशी से भर जाता है | और, तुम मनुष्य के तन में, मनुष्य की शकल में अधम कर्म करते हो, तो स्वर्लोक दुःख में भर जाता है, मन में ग्लानि होती है, आत्मग्लानि होती है | तो, स्वर्ग-नरक अलग नहीं, इसी दुनिया में | और, तुम्हारे मन के अन्दर ही स्वर्ग छिपा हुआ है | तो, जो पण्डित हो चाहे अपण्डित हो, स्वर्ग-नरक की कहानी, किस्सा-कहानी सुनाते हैं, वे सभी काम नहीं करते हैं | वे मनुष्य को misguide करते हैं | विपद में परिचालित करते हैं, उनसे दूर रहना | वे dogma के प्रचारक हैं |– MD, May 19 Varanasi, v19-02-(H)

THIS ENTIRE TOPIC IS VERY CLEAR:

HEAVEN AND HELL ARE STATES OF MIND, NOT PHYSICAL PLACES

2-20 Na svargo na rasa’talah

“Purport: There exists no such thing as heaven or hell. When a person does a virtuous act or enjoys the fruits thereof, the environment around him is then called heaven; and when he does an evil act and endures the consequences thereof, then the environment around that person becomes a hell for him.” (12)

SPECIAL ANALOGY ABOUT HELL:

IT IS PITCH DARK – THERE IS NO SUNLIGHT

Here below Baba is giving an analogy about hell by stating it is a place that does not receive any sunlight.

Ananda Marga philosophy states, “Asuriya nam…Narak is the loka of the dark world. That means, the effulgence of the sun does not reach there. It is always surrounded with cimmerian darkness. Darkness is so deep, that human beings cannot see themselves. Such a deep darkness is called “anda tamisra'”. Where a human being cannot see oneself, or others. Is this a type of hell? Yes, where there is no effulgence, those who are covered by cimmerian darkness. Those who do not do spiritual practice, those who do not do sadhana, they move towards this loka of cimmerian darkness — rasatala, hell. Uta means hell. In the hell, there are seven layers: Tala, atala, vital, tala’tala, pa’ta’la, atipa’ta’la, and rasa’tala.” (13)

And here Baba’s use of ‘hell’ is to refer to a mental state can be likened to these following examples:

Similarly if when talking about someone you say ‘That person is negative’. It does not mean if you bring a north pole magnet near him it will attract. Because, your meaning is not about his physical body, but rather that his mind is negative.

Or if you say ‘That person is crude’, it does not mean that if you touch him or bring a hammer to his body, his body will be like stone. Because your sense refers not to his body, but to his mind which is crude.

Or if you say, ‘He is soft’. It does not mean that person’s body his soft. But rather, that his mind is soft.

And for example if you say, in discussing someone’s dogmatic view on something ‘That fellow is blind’. Then by that you mean not that the person is physically blind. But rather, that he is mentally blind and does not have a sense of discrimination.

So the above descriptions, although they use physical type language, but they refer to a person’s state of mind. And not their physical existence. Similarly, as Baba explains that hell is a state of mind. It is not something physical. But rather, it is a mental state.

PRESENT DAY EXAMPLE

This type of hellish mental state is exemplified for instance by those who cheat others to make a living. Here we are talking about adulterators who sell tampered products like fake gold or adulterated spices in order to earn lots of money. In this vaeshyan era, other professionals like money-lenders and middle-men also fall in this category. In all such cases, these people do not produce anything of value for the society, only they act as leeches sucking the life out of the society by their cheating tactics. Such persons are the lowest of the low.

SUMMARY STATEMENT

Heaven and hell do not exist; they are not actual places. There is no such thing as heaven and hell per se. They are simply states of mind. When one is feeling happy and blissful that is heaven and when one is feeling sad, scared, and depressed then that is hell. Thus heaven and hell merely depict one’s mental status – nothing more.

In any given 24-hour period, people may feel happy or sad. Or maybe they are sad the whole day and feeling blissful the next, or vice-versa. This is the common experience of most people: Revolving in and out of sadness and happiness. That is what is meant by being in and out of heaven and hell.

Namaskar,
In Him,
Ram

Note 1: ABOUT SUBCONSCIOUS MIND

What is the subconscious mind? It is that part of the mind which memorises the day to day events. This aspect of mind is our power of recollection. With this subconscious mind you can remember your friends, what you ate yesterday, what you did 10 days back or 10 minutes back. Everything is stored in the subconscious mind. This subconscious mind does not need help from the indriyas, i.e. sensory and motor organs, to re-create stored images in the mind. For instance, even if your grandmother lives 100 miles away, with your subconscious mind you will be able to visualise your grandmother in your mind. The motor and sensory organs are not needed.

Without the help of the subconscious mind we cannot do anything substantial because one will not have the required memory or knowledge. One will not even remember one second into the past. One will forget.

In contrast, the conscious mind only works with the help of motor and sensory organs. When those organs are not functioning the conscious mind cannot do anything. It does not store any information. When you saw the monkey at the store then it is the subconscious mind that memorises that image. Later on when you tell your story about the monkey with the help of the subconscious mind then you will be able to clearly visualise that monkey in your mind.

For more about the subconscious mind read:

http://am-global-01.blogspot.com/2013/03/how-to-cure-oneself-of-nightmares.html

Note 2: VOLUNTEERS NEEDED

Volunteers are needed to help translate quotes such as the Hindi passage cited in the above posting – we look forward to your participation and support.

REFERENCES
1. SS-12, Puruśa
2. AV-23, Stages of Samádhi
3. Ananda Vacanamrtam – 3, Superstitions About Death
4. Subhasita Samgraha – 1, The Base and the Relative Truth
5. Ananda Vacanamrtam – 9 (H)
6. AV-24 Hindi, p.167
7. AV-19, Hindi, p.12
8. SS-11, p.51
9. NSS, p.233 ’85 Ed.
10. AV-19, p.10
11. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
12. Ananda Sutram, Sutra 2-20
13. Ananda Vacanamrtam – 9 (H)

******** Prabhat Samgiita #3478

“Tumi esecho diip jvelecho a’ndha’r dhara’te…” (P.S. 3478)

Purport:

O’ Parama Purusa, You have come. You have lit the lamp of awakening in this dark world. The degenerated society is getting enlightened by Your grace. Those who were sleeping and crying in agony, You have awakened them and placed a sweet smile on their faces. And by Your grace now they are all smiling. Everyone’s life has changed.

Everyone is Yours; everyone is Your loving one. You are everyone’s close, personal, and own. You have intoxicated everyone’s mind by Your divine play – by Your liila. Baba You have come and You have shown the path of forward movement from darkness to light. It is Your grace. Baba, I surrender to You…

Advertisements

Read Full Post »

Date: Sun, 09 Jun 2013 01:51:57 -0400

Baba
== TWO BABA STORIES ==
Namaskar,
Parama Purusa showers His love and saves all devotees, regardless of whether they are good or bad, a hero or a villain. Always, Baba gives his loving shelter to His bhaktas.

BABA STORY #1:

THE CASE OF ONE SENIOR DADA

We all know that in the 70’s when the mass of Wts were called for reporting and RDS with Baba, then it was so crowded. The rooms were small and everyone had to squeeze into just a few rooms.

During one such occasion, Dada Sharana’nanda arrived and was told that all workers should place their bags and blankets into a particular room. There was hardly any space as hundreds of workers were putting their belongings in that same place.

Anyway, somehow Dada Sharana’nandaji found a tiny space. He spread his blanket halfway and placed his bag on top. Then he went off to attend his various meetings etc.

That evening when Sharana’nandaji returned, he saw that his belongings were not there. So he thought one other Dada had tossed his things aside and taken his spot. When Ac Sharana’nandaji awakened that Dada and told him of the problem, the Dada did not care at all.

Without thinking deeply and without asking others for help, Sharana’nandaji became extremely frustrated. In addition, it was a fasting day and that made his frustration grow even more. Internally he was thinking that many of these other Wts were just like monkeys, i.e. uncultured and uncivilised. He was thinking they were just worthless people and he felt hatred towards them.

He did not complain openly but those were the thoughts floating in his sad state of mind.

The next day Dada Sharana’nandaji was called before Baba for reporting.

Baba looked at him and in His loving liila He abused him openly. Baba feigned anger and strongly rebuked him and said that those who have come in Ananda Marga are not ordinary. They may have bad manners and their conduct may be irregular, but I have specially called them and they have come. So you must adjust with their behaviours. They have a special samskara. Do not superficially judge them by seeing their bad qualities or rude behaviour. Do not hate them.

While pretending to be angry, Baba lovingly scolded Dada Sharana’nandaji in this manner.

Dada was shocked to hear this. First because he had not complained to anyone about the incident; he had not shared his thoughts or feelings with anyone. Just Baba was peering into his mind. Secondly, he realised that he must reconsider his relations with other workers and adjust with their poor dealing.

Certainly in His supremely benevolent manner, Baba pretended to strongly scold the Dada who threw away Sharana’nandaji’s blanket, but Sharana’nandaji was unaware about this. All he knew was that he must have respect and love for all in Ananda Marga because of their link with Baba. That is Baba’s wish and explicit direction.

This above story shows how Baba never judges any of His disciples based on external affairs but rather looks at their inner essence and feeling. And when He Himself says that all in Ananda Marga have come because I have called them and that they have a special samskara, then we must always look favourably on everyone in Ananda Marga – and love them, whether they are playing the role of a hero or a villain.

That does not mean that we cannot point out their wrongdoing. Rather we must address those who contravene the social code; they absolutely must be reprimanded and rectified. So we must take a stand against those wrongdoers, but only with the sweet motive to clean them of their faults. One must not loathe or harbour hatred towards them. In our heart we must not have ill will toward them. Whether they do wrong or right, we must remember that they have come to serve Him in some capacity and they have Baba’s love.

BABA STORY #2:

THE CASE OF ONE YOUNG NEW WT IN GORAKHPUR

This next story leads in the same direction.

One family acarya from Gorakhpur came to Baba to complain about one young Wt. The family acarya was telling about the laziness of one junior worker.

Baba immediately interjected and with His divine countenance began feigning to scold the family acarya and told him to look upon that young worker as his own son. Then Baba pointed out that the family acarya’s own son had not become a WT and was not even a margii. And not only that, all-knowing Baba said that, “While you yourself were eating and enjoying at your house, this young worker was not even able to find any proper food in the jagrti.”

Baba continued, “But you never cared about that and never checked to see if he is alright. And now you are complaining to me about the behaviour and laziness of this young worker. Such is your audacity. You should be ashamed of yourself.”

Baba concluded, “I am His Father and I have to take care of Him. And you also should have love for him.”

Again, here the point is not that wrongful behaviours should be overlooked entirely. We are to point out and seek the rectification of those bad devotees. All wrongdoing must be checked, and those wrongdoers must be taken to task and verily changed. But at the same time we should not harbor any negative feelings in the mind toward such bhaktas. All have come because of His call. We should love them.

MOTHER-BABY ANALOGY

Just as a mother has inherent love for her progeny – regardless of what harm their children might cause, same is the case with Parama Purusa. He has innate and unconditional love for His children.

The mother may abuse and scold her children but she has love. Likewise Parama Purusa also may scold but His quantum of love is more than the amount He rebukes or punishes them.

In the spiritual sphere, love is not unilateral. The bhakta has love for Him and in return Parama Purusa has much more love for His devotees.

In His loving manner, Baba does not look at the qualities or conduct of bad devotees. His love is based on seeing the feeling in their heart. We should do the same.

REFLECTION

Baba graciously loves, cares for, and looks after all His devotees, whether they be good or bad. All have a special place in His heart.

Here we must remember the story of King Gayasura and how Lord Vishnu granted him three boons – keeping His feet always in his heart. And Baba Himself approves this story.

Here Baba describes these boons in full:

“First, the Lord will seat Himself in the heart of the devotee without bothering Himself about the nature of that person, good, or bad. It is enough to be a devotee, in order to have the Lord inside. Second, all those who have the Lord’s feet in their hearts are bound to get liberation – liberation is a sure guarantee for them. Third, since Gaya’sura had been turned to stone by the Lord, and since He would again arise if anyone having the Lord inside failed to be liberated, the Lord would have to grant liberation to all such persons for all time to come.” (1)

Although this is the story of King Gayasura and Lord Vishnu, yet in reporting Baba Himself told and promised that He grants these same boons to all His devotees.

Thus when Lord Vishnu granted the boon that the Lord’s feet will always be in the heart of the devotee, regardless of their good and bad deeds, regardless of whether that person is a hero or a villain, then we must know that Baba has promised and guaranteed the same. That is the first boon.

Secondly, Baba also promises that those who have the Lord’s feet in their heart will get salvation. This is His second guarantee.

Lastly, if anyone with the Lords’ feet in their heart does not get liberation, then the Lord’s prestige is at stake. Thus He is bound to fulfill them.

So Baba guarantees the above boons for all devotees up to eternity and the only prerequisite for these boons is devotion. Then liberation is sure – and the noose of maya will be shattered.

MORE ABOUT THAT SPECIAL REPORTING

& GAYA’SURA STORY

All this Baba has guaranteed and by His grace I was there that time in reporting and by hearing Baba’s loving promise, then tears began flowing from all those present. The room was completely vibrated; Baba’s immense love and grace was emanating. We all felt especially graced by His infinite love and special promise. And this guarantee Baba has granted to every devotee – for all who have love for Him, irrespective of what wrongs and rights one commits in life. Such is the nature of His loving and unconditional boon.

Thus when Baba does not judge bad devotees poorly, neither should we. Certainly their mistakes must be corrected in the social realm. But on the spiritual plane, we must think of every devotee – regardless of whether they are playing the role of a hero or a villain – as our own kith and kin and love them. And we must bear in mind that Baba will take care for their salvation.

We should not judge any bhakta or even ourselves based on past sins. We should think about Him and cultivate love for all.

So the lesson given in the Gaya’sura story of old applies equally well today. That is why Baba has given this story again and again in His discourses. Because all bhaktas – regardless of whether they are good or bad, hero or villain, they have all earned a place in His heart.

ANOTHER VERSION OF THE GAYASURA STORY

(From the discourse: “Even the Greatest Sinners)

The story of Gayasura is one such story. He was a terrible demon. Lord Viśńu had blessed Gayasura with a boon. Strengthened with the boon, he conquered heaven, earth and hell, and established a big empire. Ambitious of expanding his empire, he ultimately started to fight Lord Viśńu himself. The dethroned gods of heaven approached Viśńu and appealed to him plaintively: “O Lord, because of your boon Gayasura has become immeasurably powerful, irresistible. You please stop him.” So Viśńu went to fight Gayasura, but even he was defeated, because through the boon of Viśńu himself Gayasura was invincible.

This morning I said, regarding the question “Who is more intelligent, the devotee or God?” that the devotee is more intelligent. But if you put the question before a devotee, the devotee will reply: “I am; but I got my intelligence from Paramátmá.” Similarly, Gayasura acquired his power as a boon from Paramátmá. Anyway, Viśńu was defeated, and Gayasura bound him tightly to a big tree. A devotee of course has the right to bind his Bhagaván. Bound thus, Viśńu said: “Look, Gayasura! Before I granted you a boon. Now you grant me a boon.”

Gayasura said, “My Lord, I am yours, so whatever you want I will give you.”

Then Viśńu said, “You see, I want you to turn to stone.” Gayasura fell prostrate on the ground. Starting from the lower parts of his body, he began to turn to stone. Gradually Gayasura’s whole body was turning to stone. Then Gayasura said: “I am ready to grant you the boon you are asking for, but on three conditions. The first is that you put your divine feet on my chest – you must put them there.” Viśńu said: “So be it.” The meaning is that Viśńu was installed in Gayasura’s heart. “The second condition is that whoever worships you will certainly attain mukti [liberation] and mokśa [non-qualified liberation]. To anyone in the world – even a sinner or a durácárii – who worships you, you must give mukti and mokśa.” Lord Viśńu agreed to this also: “So be it.” “The third condition is, if anyone worships you and does not attain mukti and mokśa, then Gayasura will rise again.” Viśńu said: “So be it.” Now see the beautiful way Gayasura has been characterized here!

(From the discourse: “Even the Greatest Sinners)

IDEATE ON THE DIVINE

May we all focus not on the the poor behaviour of bad devotees but instead adopt a high spiritual ideal.

“Cherishing a strong desire to know and understand Him, think of Him, ideate on Him, meditate on Him – You will certainly attain Him.” (2)

“Parama Puruśa, Parama Pitá, says that even if you are the worst type of sinner, that is, he whom the sinners hate as a sinner, what will happen? Bhajate mám ananyabhák. If you take the shelter of Parama Puruśa, then what will happen? Parama Puruśa will save you from all those serpentine nooses of sin. (You know “serpentine noose”, a noose which catches a snake like this? It is called a “serpentine noose”.) And for those who take shelter, those who resort to Parama Puruśa, what will happen? Parama Puruśa will save them from this serpentine noose of sin. So a person must not be afraid of sin, he should be free from all worries and anxieties regarding sin. Parama Puruśa will help him. Parama Puruśa is always with him.” (3)

Namaskar,
in Him,
Caetanyadeva

REFERENCES
1. ‘The Lord’s Feet’
2. AMIWL-6
3. Ananda Vacanamrtam – 12, The Real Value of the Human Entity

Note 1: LINK TO ANOTHER LETTER ON THIS TOPIC

http://anandamargauniversal.blogspot.com/2013/06/devotee-story-good-or-bad-bhakta-1.html

*****************
Prabhat Samghiita

“Bole tha’ko bha’loba’si, ka’je prama’n na’ pa’oya ja’y…” (PS 1984)

Purport:

O’ Parama Purusa, You are Love Personified and You are the Creator of this universe, this I can feel in my heart. But why then are there thorns in the beautiful flower garden. And why are those tender, succulent flower petals withering away into the oblivion. O’ Divine Entity, You keep telling me that You love one and all, but Your actions do not show this.

O, You have made the moonlight so brilliant, enchanting, soothing, and attractive. Why then do You take away that beauty by enveloping it with the deep, black clouds. Its charm does not last long. In the forest there are so many wild deer and You have given them such captivating, attractive, and beautiful eyes, why then do cruel hunters stalk and kill them. On the one side You made this universe so attractive, charming, and wonderful, and on the other side You are destroying it. O’ my Lord, You keep telling me that You love one and all, but Your actions do not show this.

O’ Parama Purusa Baba, You have created such a charming and colorful world. The rainbow which You created is so alluring to the mind and so attractive to the eyes, then why do You make it vanish into the void. O’ my Lord, the expression of everyone’s life is such a grand and sweet experience. The vitality of life is such an incredible gift. Why then is the shadow of death’s dance on the head of every being and threaten their existence. O’ Lord, You keep telling me that You love one and all, but Your actions do not show this.

Baba, Your divine liila is unfathomable. Please love and protect me and shower Your grace on me…

Read Full Post »

Another Blunder by Story Writer
Baba

This entire email is composed of 3 parts:

(1) Posting: Another Blunder by Story Writer;
(2) Trailer Quote: One Riddle;
(3) Prabhat Samgiita #4902

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

== ANOTHER BLUNDER BY STORY WRITER ==

Namaskar,
Here is a follow-up to the initial letter on this topic wherein one writer – herein referred to as “DS” – is equating Sadguru Baba with one Buddhist monk – Marpa, the teacher of Milarepa.

Specifically, on page 158 of his book, DS directly states in his book that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa.

All in all, there are many critical mistakes on this topic in DS’s book.

The first letter in this series addressed two particular faults:
#1 wrong explanation of samskara theory; and,
#2 equating Baba with the dogmatic Buddhist monk.

A link to this initial letter is appended to the bottom of this email.

And now in this letter, here are more faults in DS’s book associated with this particular topic of comparing Baba with the dogmatic Buddist guru Marpa.

FAULT #3:

CONFUSING BUDDHIST DOGMA WITH ANANDA MARGA

In his book, the writer has used the term “karma” or “heavy karma” for reactive momenta. But in Ananda Marga, samskara is the proper term in Sanskrit / Samskrta for reactive momenta or unexpressed reactions, i.e. where a person did right or wrong and must face the consequences.

Thus, when a person has performed an initial action and if the consequences have yet to be requited it is called reactive momenta. In due course, or in their next life, people face those samskaras by incurring or inviting pain or pleasure.

In Ananda Marga philosophy, the Sanskrit word for this is “samskara”, not “karma” or “heavy karma”. The English term for samskara is reactive momenta. In the Buddhist philosophy it is called karma. But, in Ananda Marga, karma has a very different meaning; in Ananda Marga, karma means action, whereas in dogmatic Buddhist philosophy it means reactive momenta. Thus they are very different.

The danger is that Baba has given a very precise and perfect ideology where everything has been very clearly laid out; everything is very rational, including samskara theory. Thus when a biographer like DS writes a book about Baba and His divine teachings, then the book must precisely reflect His ideas and not be confused with any religious dogma like Buddhist terminology.

Yet, here DS is using Buddhist terms in an Ananda Marga book to supposedly express Baba’s teachings. That is DS’s misguided approach.

MORE ABOUT FAULT #3:

PUNISHMENT DOES NOT WIPE AWAY BAD SAMSKARAS

Here is a practical example to further explain this situation.

Suppose Ram stole $500 from Shyam. Then in due course Ram has to face that negative samskara that he incurred because of this theft. That unfinished bundle of samskara is called karma in Buddhist philosophy and in Ananda Marga it is called samskara.

The story that the DS is referencing in his book is how Milarepa killed his cousins and acquired negative samskaras because of that ghastly action. DS is referring to this as karma – a buddhistic term. So this terminology is wrong.

Plus as explained below, the entire example is wrong as it completely misrepresents Ananda Marga samskara theory.

Marpa – the so-called guru of Milarepa – thought in his misguided and dogmatic way thought that if Milarepa constructs stone houses and then dismantles them again and again for decades, then his (Milsrepa’s) sins will be annihilated. But this is utterly wrong in the eyes of Ananda Marga philosophy. We know that inflicted punishment or torture does not cancel out one’s sins and misdeeds.

Rather, according to Ananda Marga philosophy, Marpa himself incurred negative samskaras for senselessly and needlessly torturing Milarepa. And Milarepa wrongly believed that just by undergoing mistreatment then his negative samsksaras will be eliminated.

Actually, most of the dogmatic eastern religions fall prey to the faulty notion that by suffering one burns their bad samskaras. This is a common misunderstanding. That is why we find many dogmatic people who think that if they undergo some kind of torture, self-inflicted or otherwise, then their bad samskaras will be exhausted. Many are prone to this kind of wrong understanding – including the dogmatic guru Marpa, his ignorant disciple Marpa, and the confused writer of the book – i.e. DS. They are all victims of this same dogmatic belief that by undergoing torture one can burn their bad samskaras.

As Ananda Margiis, we should know the correct response.

According to Ananda Marga ideology, there are a few valid pathways to exhaust samskaras: (a) social service with the motive of selflessly serving others as being the expressions of God, (b) devotional sadhana done with the desire of pleasing Him, and (c) through the natural cycle of life and death etc. In all these ways, people exhaust their samskaras – but never by undergoing torturous punishment.

More about this is written below.

This entire episode of mixing dogmatic Buddhist terms into the pristine philosophy of Ananda Marga is pramatta (very bad) from beginning to end. It is bizarre and has nothing in common with Ananda Marga.

And it is shocking that DS has inserted this story about the so-called guru Marpa as if Baba Himself is following in Marpa’s tradition. No right thinking Ananda Margii can think in this manner. Yet this is the very faulty and anti-devotional idea that DS has put in his book.

IF MILAREPA APPROACHED AN ANANDA MARGA ACARYA

Under similar circumstances, if Milarepa came to an acarya of Ananda Marga, Milarepa would have immediately gotten initiation and by his sadhana, service, and sacrifice – in a short period – he would have exhausted his samsakras. But instead, Milarepa approach the dogmatic Buddhist monk Marpa, then Marpa just punished and tortured Milarepa – exacerbating the situation.

The two approaches are worlds apart and it is hard to imagine how the “writer” DS got the idea to compare the dogmatic guru Marpa with Lord Shrii Shrii Anandamurti ji. Baba is Mahasambhuti who has graciously taken advent and given the sublime ideology of Ananda Marga to uplift the entire humanity, and Marpa is just one misguided, dogmatic Buddhist monk who harshly abuses his lone disciple. It is quite appalling that such a blatantly bogus analogy made its way onto the pages of this book about our Beloved Baba. The only rational conclusion is that this is representative of DS’s state of mind – nothing else.

As a reminder, here below is the true tantric way of exhaust samskaras. We do not subscribe to the Buddhist methodology of self-inflicted torture or pain etc.

TRUE WAY TO EXHAUST SAMSKARAS

Baba does not appreciate harsh penance like fasting for months at a time, or standing on one leg in cold water, or exposing oneself to a fire pit etc. It is fruitless to indulge in that type of so-called penance in hopes of pleasing Parama Purusa. By these dogmatic methods, Parama Purusa will not be pleased.

But the so-called guru Marpa was doing like this to his would-be disciple. Actually, Milarepa was not yet his disciple, even then Marpa adopted this approach of harsh, bone-breaking treatment.

In Ananda Marga, here is how one is to exhaust their samskaras.

“In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Mokśa. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.

Nábhuktam’ kśiiyate karma kalpakot́ishataerapi
Avashyameva bhoktavyam’ krtam’ karma shubháshubham

“Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of sam’skáras. The question is, how to attain salvation? When it is essential to act for maintaining one’s existence, how is it possible to avoid the cycle of action and reaction?”

“It is known from philosophic propositions that the attainment of Mukti (liberation) or Mokśa (salvation) is possible only through spiritual practices or sádhaná. It therefore follows that there is certainly some means to attain liberation from samskáras.”

“There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phalákámkśá Tyága, (2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.” (Subhasita Samgraha – 1, Actions and Their Results (Karma and Karmaphala))

This now concludes the discussion of the third fault on this topic in DS’s book. Now we move onto the 4th fault.

FAULT #4:

WHO IS WORTHY OF INITIATION

In Ananda Marga, it is clearly told that anyone with a human structure is worthy of initiation.

“The minimum qualification for getting salvation, for doing sádhaná, is just a human structure.” (Ánanda Vacanámrtam Part 6, An Equal Birthright)

“The minimum qualification for the attainment of salvation is nothing but a human body and a human mind. That is enough.” (A Few Problems Solved – Part 4)

Thus Baba has unequivocally stated that anyone having a human body and mind is worthy of receiving initiation.

In stark contrast, in his book, DS shows how Marpa adopted a decidedly different approach:

“Finally, Milarepa, his body nearly broken down from several years of backbreaking work, despaired of ever receiving initiation.” (p.395)

So the dogmatic Buddhist monk Marpa indulged his disciple – Milarepa – in torturous tasks for decades before considering him for initiation. And the writer directly implies that Sadguru Baba follows in this same tradition. Because on page 158 of his book, DS directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa.

So here again, Marpa refrained from giving Milarepa spiritual initiation and instead made him suffer by plunging him in all kinds of arduous tasks – as if by this way one day he would be worthy of initiation. And the writer implies that Baba Himself followed this same method; that is the incorrect and outrageous message given in his book.

As every true Ananda Margii knows, Sadguru Baba is wholly against this dogmatic approach. In Ananda Marga, sadhakas are to get the requisite spiritual guidelines as quickly as possible so they can progress along the path of Supreme attainment.

“Human life is short. It is wise to get all the instructions regarding sádhaná as soon as possible.” (Caryacarya – 2, Sadhana, pt #8)

This stands then as yet another fault of the DS’s approach in his book. He is comparing Baba to the Buddhist monk Marpa, yet all of Marpa’s manners and ways run diametrically opposite to the dharma of Ananda Marga and Baba’s teachings.

This concludes the discussion of the 4th fault on this topic in DS’s book.

BABA VERY CRITICAL OF SUCH SO-CALLED GURUS

Baba is very critical of such selfish gurus who withhold teachings from deserving disciples in order to enhance their own prestige. Such faulty gurus prefer to die with their knowledge than to share it with humanity. By this way, slowly over the course of time, by withhold 1% of their knowledge, from generation to generation, there is a distinct gap in human understanding until all that is left of those teachings is dogma. Such is the case with the dogmatic, Buddhist guru Marpa.

Indeed, Marpa’s lowly situation is strikingly similar to that of the ill-fated Dronacarya in the Mahabharata. Dronacarya was partial with his students and played favourites; not only that, Drona would not even impart the needed teachings to even his deserving disciples and qualified students. Because of this stark defect, Dronacarya was annihilated in the fight for dharma.

Similarly, the so-called guru Marpa also does not want to impart his knowledge to his disciple. For one excuse or another, he does not teach any spiritual guidelines and only inflicts one torture after another upon Milarepa. Here we can conclude that Marpa just got one free laborer in Milarepa, i,e, someone to harass and satisfy his own (Marpa’s) ego. And side by side, Milarepa was just one fake disciple who had no longing for Parama Purusa, only he was scare of his sin.

So this account of Marpa and Milarepa has absolutely nothing to do with Ananda Marga. Neither the so-called guru Marpa, nor the lowly disciple Milarepa represent any of the dharmic qualities found in Ananda Marga teachings.

That is why many are wondering why DS would ever put such an account in his book – all it does is undermine DS’s own status.

SADGURU BABA IS UNPARALLELED

Now that we have addressed the various faults in DS’s book related with the Marpa and Milarepa analogy, we should once again affirm that it is utterly sinful to equate Sadguru Baba with following the tradition of Marpa. As the Taraka Brahma, Baba Himself is entirely unique and does not follow anyone.

According to Ananda Marga philosophy Brahma alone is the Guru.

3-9. Brahmaeva gururekah náparah.
Only Brahma is the guru, no one else.

By the above guideline from Ananda Sutram, it is clear that in tantra only Brahama is the Guru. No human being or unit entity can be the Guru.

Thus when Baba Himself has come as Taraka Brahma, then He alone is the Guru. And He cannot be compared with anyone – especially not one dogmatic Buddhist monk like Marpa. Ineed, no unit entity can be compared with Him.

In this next shloka, Ananda Marga philosophy furthermore states that Guru is unparalleled and unique.

Tulá vá upamá Krśńasya násti;
Krśńastu Bhagaván svayam.

The pointed meaning of the above shloka is that Mahasambhuti has no parallel or equal. Mahasambhuti is Parama Puruśa Himself and He can only be compared with Himself – not with any other.

Thus it is clear that as the tantric Guru, Baba has no equal and He is beyond all comparisons. No one can be compared with Him.

WHO MADE THIS BOGUS COMPARISON

BETWEEN SADGURU BABA AND THE DOGMATIC BUDDHIST MONK MARPA

The writer, i.e. DS, who compared the misguided dogmatic guru Marpa with our Lord Shrii Shrii Anandamurti ji Baba is Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta. This is the person who did like this. By his entire effort it is quite evident that he does not understand Ananda Marga samskara theory and other essentials of Ananda Marga philosophy. Nor does he understand the greatness of our Sadguru Baba Lord Shrii Shrii Anandamurtiji. Otherwise he would not have compared the dogmatic guru Marpa with Baba, and he would not have included that entire story of torturing Milarepa in his book. All in all this is an unfortunate episode in the dealing of one writer, i.e. Devashish (Deva’shiis’a / Devashish / Devashiisa).

THEY SIT IN THE MIDDLE OF A RING OF FLAMES

“There are some people who perform rigorous penance: they sit in the middle of a ring of flames and in the process suffer a great deal. Others remain seated with their heads bent down and their legs upwards, thus subjecting themselves to much physical torture. They believe that this type of penance will lead to the exhaustion of their actional bondages accumulated for lives together. But this is not correct. The secret is that while performing any action, one must remember that Parama Puruśa is always watching one’s action. A genuine spiritualist will have to establish a relation of love with Parama Puruśa. Those who remain oblivious to this truth become unsuccessful in their mission, whatever might be the intensity of their penance. But when people undertake penance with cosmic ideation then Parama Puruśa will Himself guide them not to perform such rigorous but fruitless penances.” (Subhasita Samrgraha – 11, The Path of Salvation)

NOTHING BUT SHEER FOOLISHNESS

“There are a group of people who are in favour of practicing extreme austerities. To practice severe penance, to court physical trouble while taking care of others is called tapah or penance in the scriptures. The ancient sádhakas used to practice such severe penance. They used to sit with their heads down and their legs raised high, lighting a fire around them, and they used to practice such rigorous penance for twelve years. But is it really worthwhile to do such practices which only subject the body to physical tortures? Through such penances, it is almost impossible to achieve spiritual progress. To undergo physical torture just for the sake of experiencing pain does not lead to spiritual elevation. After those sádhakas underwent the long rigours of penance with their heads down and legs up, with the leaping flames of fire all around them, they had no self-satisfaction that their penance had done even the slightest good to others. By undergoing hardship, one should always help others, and thereby one feels satisfied that at least some good has been done to others. Rigorous austerities do no such good: then what is the justification for undergoing such unnecessary physical tortures? This is nothing but sheer foolishness.” (Subhasita Samrgraha – 11, What Is the Way?)

DETRIMENTAL TO HEALTH

“So we see that generating heat is not always beneficial or noble. When someone does rigorous penance, for instance, with hands upraised for a long period, his or her blood circulation, nervous system and bone position are bound to be jeopardized. Will the pain in the arms of those who do penance with head downwards and legs upwards be an aid to their mental concentration, or will their minds be constantly focused on the pain? Will they be able to maintain their mental balance in such an unnatural state? When some practise rigorous penance sitting in the centre of a circle of fire, will not the fire’s heat impair the natural functioning of their bodies and minds? Thus these types of penance are detrimental to health, what to speak of the attainment of liberation!” (Namah Shivaya Shantaya, Disc: 13)

PENANCE IN THE CAVES WILL ALL END IN NOTHING

“Someone may think that he will be able to do penance in Himalayan caves with his legs upraised and head down, neglecting the distressed people of the society. If Parama Puruśa comes and removes the heavy stone door of his cave and appears before him and asks, “What do you want, my child?” – and if he answers, “I want to be one of the stars of the Great Bear constellation,” his desire will never be fulfilled. His prolonged penance in the caves will all end in nothing. This is not Bhágavata Dharma. A householder, even while faithfully performing his or her mundane duties, must sincerely follow Bhágavata Dharma and also serve suffering creatures. And the sannyásiis, while remaining outside family life, must follow Bhágavata Dharma and apply the balm of peace and progress to all the afflictions of humanity. This is the true path of dharma; this is exactly what Parama Puruśa wants.” (Namah Shivaya Shantaya, Disc: 11)

Namaskar,
At His lotus feet,
Prabhakar

Note 1: LINK TO EARLIER LETTER ON THIS TOPIC

The above is the second letter in this series – a link to the first letter is directly below.

http://www.am-global-01.blogspot.com/2013/02/comparing-with-dogmatic-misguided-so.html

Note 2: MORE CRITICAL ERRORS IN DS’S BOOK

Here are links to more letters that address all kinds of dogmas and wrong ideas expressed in this book.

http://am-global-01.blogspot.com/2013/04/depicting-baba-in-very-negative-way.html

http://am-global-01.blogspot.com/2012/06/gurupujanam-of-devashish.html

http://am-global-01.blogspot.com/2012/06/re-gurupujanam-of-devashish.html

http://am-global-01.blogspot.com/2013/02/misleading-baba-story-more.html

and there are more…

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

*********************************************
One Riddle

“Once King Akbar said, ‘Birbal, can you please tell me something which will make a happy man unhappy and an unhappy man happy?’ Birbal replied, ‘Aesa’ din nahi rahega’– This day will not last forever’. (Ananda Vacanamrtam – 4, p. 80)
*********************************************

************ Prabhat Samgiita

Baba

“Mor maner katha’t’i tumi ja’n…” (P.S. 4902)

Purport:

O’ Parama Purusa, with Your vast Cosmic mind You know each and everything about me. Not only what I do, but what I think – that also You know. While hiding in my heart and in my mind, You go on playing Your divine flute, non-stop.
O’ my Dearmost, oh my Beloved, You are the jewel of my mind. You never remain forgetful about me. All the time You are along with me; and You are always taking care also. This is my only desire and my only request: That You please remain eternally effulgent in my mind with Your sweet attraction. Always I desire to have Your sweet form in my mind.
Baba, You are my innermost, You know everything…

Read Full Post »

== SHOULD WE BELIEVE IN FATE ==

Namaskar,
In the general society, many people think that their “fate” is created by some unknown force and that they have no recourse to affect or change their destiny. That is what is meant by a fatalistic outlook.

Here we have to think how far this is helpful and whether, as Ananda Margiis, we should adopt a similar manner or not.

WHAT IS FATE

(A) According to the tenets of Ananda Marga ideology, humans have free will, perform actions per their choice, and undergo the reactions of their original actions. Thus when you do something and face the consequences that is your “fate”. It is entirely self-created.

In sum: You do something and you face the consequences. That is fate, whether the reaction comes in this life or the next life. But commonly, only when people are not aware of their original action then they call it fate.

In that way, people are inclined to call it fate when they undergo the reaction in their next life. Because then they cannot recall their original action that caused that reaction. However, this is all samskara theory. Thus, in Ananda Marga, we do not give an ounce of credence to the dogmatic notion of fate: i.e. that fate is something doled out by another outside entity, as if fate is something that humans have no control over. Always there is scope for people to redirect the course of their life by making sentient and conscious life choices.

Ananda Marga philosophy says, “Those who are fatalists are also misguided. It is wrong to leave everything to fate without taking any initiative at the time of grave danger. Once a person has created his or her fate through his or her own actions, it is certainly not proper to completely surrender to that self-created fate.” (Ananda Marga Ideology and Way of Life – 11, The Omni-Reflective Cognitive Consciousness)

“WORSE THAN NATURE-WORSHIPERS”

(B) There are many pseudo-spiritual approaches where people indulge in idol worship, nature worship, astrology, etc – including those who are fatalists – yet Baba clearly guides us that the fatalistic outlook is particularly low. Perhaps there reason is that it breeds indolence and lethargy, and is utterly devoid of any devotional feeling. At least nature worshipers are grateful to their Creator. But that type of surrender is not at all present among fatalists.

Ananda Marga philosophy says, “There are many people who are fatalists. They are worshippers of fate. A fatalist means a worshipper of fate – a worshipper of fortune or fate. They are worse than nature-worshippers.” (Subhasita Samgraha – 12, Microcosm and Its Object of Ideation)

FATE:

A TOOL TO MANIPULATE & EXPLOIT

(C) In the past and in the present also, those in power have used the notions of fate and predestination as a tactic to exploit the common people. If everyday citizens feel that the hell they are facing in their day-to-day life is a matter of fate and there is nothing to be done about, then those people will be easier to control and manipulate.

Now in the height of this materialistic era, the top capitalists employ vipras for two reasons: First as a means of side-tracking those very intellectuals lest they openly complain about the vaeshyan exploitative machinery. And secondly, those paid vipras are effectively able to convince the common people to sit back and accept their fate. By infusing this psychology upon the masses, then vaeshayas feel assured there will not be any uprising against them.

Ananda Marga philosophy says, “The vaeshyas use the vipras to try to spread intellectual propaganda among the masses to prevent them from finding any philosophical justification for their suppressed grievances against the vaeshya structure. This intellectual propaganda aims to convince people that they are the victims of circumstance. It argues, “Everything is destiny. Everything is preordained.” Such doctrines help the vaeshyas to perpetuate their structure. They destroy the personal force of people and make them the playthings of fate. People accept the idea that everything is preordained, and support the status quo.” (Human Society – 2, The Vaeshya Age)

YOU WILL BE RICH IN YOUR NEXT LIFE

(D) Here below Baba gives us a more graphic example of how those paid religious priests (vipras) befool and manipulate the masses into accepting their lot in life. Specifically those priests tell that, “You are poor now because of your past misdeeds – behave properly this time and you will be assured a better position in the future. You will be rich in your next life and / or bask in the glory of the afterlife. So do not complain now, just work hard and you will be rewarded in the future. Serve your master faithfully – that is the way to redemption.” This is the psychology and theatrics that such priests employ to quell the disappointment, despair, and anger of the masses. So those low-paid employees should not complain or protest their meagre compensation by those capitalists. This paves the way for the ruling capitalists to crank their exploitative machinery into high gear.

Ananda Marga philosophy says, “The boot-licking Vipras of the capitalist trick the hungry Shúdras or workers into believing that poverty is a result of their previous misdeeds. Hence they will have to be prepared to wait until their next life before receiving the inexorable decree of fate. This makes a group of people passive fatalists. On the other hand, it paves the way for the ruthless exploitation of the capitalists.” (Ananda Marga Philosophy in Nutshell – 4, Prápta Vákya and Ápta Vákya)

THE REQUITAL OF SAMSKARAS

(E) Many commonly believe that samskara theory follows the parameter: An eye for an eye etc. That is to say if someone was pushed down from a tree then it means that in the past that same person had pushed someone else from the tree. Or if someone got in an accident and lost their leg then that means in the past that same person caused someone else to lose a leg.

But Baba clearly guides us that our samskara theory does not work in that way. The physical actions are not the defining point. The physical expression need not be the same at all. Rather, it is the psychic effect that is the determining factor. The degree of psychic pain inflicted on others is the amount of psychic pain one will have to undergo. The physical expression thereof may reflect in a myriad of ways, or perhaps not at all. Because it is the degree of psychic pain and distress that is the key aspect.

Here below is Baba’s exact teaching.

“It is important to clarify here that the actual form of suffering is not predetermined. It cannot be said what might be the actual reaction of a particular action. It is not preordained that if one commits theft his things of the same value will be stolen as a reaction. The suffering is measured in terms of mental suffering to the extent which was inflicted on others by stealing their property. Thus the measure of experiencing the result of an action is mental and is in terms of pleasure and pain, and the actual form of experience has relatively no importance.” (Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?)

This then leads to another scenario. Some see a person bleeding by the side of the road and think that they should not interfere because that person is burning their ripe samskara. But that is not the proper outlook. As far as possible, we should always help relieve someone’s suffering, because that person can undergo that samskara purely in the psychic realm. It need not take physical expression. Thus we should always be vigilant to come to the aid of those who are suffering. Certainly we should always aim to relieve them. Yet no matter how much we attempt to alleviate their suffering, the cycle of samskara will spin onward and in some way, shape or form they will experience the fruit of their past actions in the psychic realm – either through humiliation, depression, anger, frustration, disappointment or some other way.

“ARGUMENT USED BY VESTED INTERESTS”

(F) Religious leaders regularly tell their followers that you must not blame others or social injustices for your current suffering. What you are undergoing now is because of your own misdeeds in the past. So just accept your situation. In this way the ruling class implements vicious control methods and restrictions, all the while the people remain docile. To find their escape from dire poverty they are encouraged to buy lottery tickets and that according to their fate they might win and become rich. And if that person does not win then it is just their bad luck.

Ananda Marga philosophy says, “The problem of individual or collective suffering due to lack of physical requirements can be easily solved by implementing a system of social justice and social equality. So it is useless to blame the past misdeeds or fate of others. Actually, blaming people’s suffering on their past misdeeds is merely an argument used by vested interests to justify their position, because to admit that these sufferings are the result of social injustices implies that everyone is responsible.” (Human Society – 1, Social Justice)

A GRAND OVERVIEW

(G) Here below Baba gives a grand summary of our samskara theory with the culminating idea being that humans alone are responsible and accountable for the reactions they must experience. There is no question of blaming God or anyone else.

“Human beings keep on performing new actions also, while experiencing the reactions of previous actions. This experiencing of the result of previous actions is called the unknown future or fate (adrśt́a). One experiences the result of one’s actions in a subsequent life and cannot then recollect the actions whose results bring happiness and grief, because a person’s memory is not large enough to remember or know the deeds of their past lives. Reactions which humans experience were collected in previous lives, and in present life they cannot make out the cause of such experiences, and hence term these experiences as fate or the unknown future. People often hold Parama Puruśa responsible for calamities that befall them, but in fact they alone are responsible, as the suffering of fate is only reaction of their own previous actions. How can Parama Puruśa be responsible? Human beings themselves are answerable for their fate as it is their actions alone which create it. They alone will have to bear the consequences of all their actions. No one else can substitute for them. Their good deeds beget good results, while bad ones beget bad results, and they will have to experience both without any exception. This is the law of Prakrti and no one can change this law.” (Ananda Marga Elementary Philosophy – What Is My Relation with the Universe and the Cosmic Entity?)

YOU YOURSELF ARE THE FATHER OF YOUR FATE

By all of Baba’s above teachings, we can understand that fate is just the reaction of one’s past actions. Fate is not something that is distributed by some other entity. You yourself are the father of your fate. That is the overarching idea of Baba’s samskara theory. Yet commonly, the term ‘fate’ is misused and abused. In the name of fate, people suffer from all kinds of dogma and opportunists and exploiters use fate as their cherished tool to suppress the people. Those aware about the real meaning of fate do not get exploited. So it is our duty to educate ourselves and others about fate so they do not get exploited, become confused, or suffer from so many psychic ailments. By this way we can to eradicate all kinds of individual and social problems.

Namaskar,
Laksman

Read Full Post »

Baba

“Tamasa” ka”t’iche bihag d”akiche, purva toran”e khuliche dva”r…” (P.S. 4647)

Purport:

By His grace, today in the eastern horizon the sun has come, the birds are chirping with full joy, the darkness has gone. The crimson dawn is rising– everything is beautiful; everything is charming. The door of a new era has opened.

O” my brothers and sisters, everyone get ready. Do not remain drowsy and in a state of slumber – Arise, awake. O” children, boys, and girls of the world, break the jail of dogma and staticity and come out.

Now it is our duty to fulfill those great tasks which were started by sages in the past. We have to remain vigilant and keep the lamp of neo-humanism effulgent forever.

By His grace, today all the darkness and staticity has gone; a new brilliant era has come….

== BLAME GOD FOR ONE’S OWN SIN ==

Namaskar,
We all know that in Baba”s different discourses He has clearly expressed that there are various types of devotees. Some are A-grade devotees, some B-grade, and some are C-grade devotees.

WHAT C-GRADE DEVOTEES DO

Those who have the lowest type of devotion, those C-grade devotees have one peculiar way of dealing. Whenever they do anything at all, then in their mind they crudely think: “I made this jagrti…”, “I arranged this relief program…”, “I gave a very good speech…”, “I initiated so many persons…”, “I established this unit or that Master Unit…”, “All these good things I did – They were done by me…”, “I did all those things….”

In this way lower devotees review their actions.

And if sometimes they become sick or get into an accident and their leg is broken, then that time those same low devotees blame Baba, as if He is responsible for creating the problem. At that time such low devotees proclaim, “He (BABA) confused my mind. That is why I drove into the ditch and broke my leg; otherwise I was fine.”

So in day to day life such low-grade devotees openly blame Baba for their own mistakes and sin. Yet when they do something good then they never give credit to Baba. Such devotees only give “credit” to God for their negative deeds onl – not for any good deeds. In that case, they themselves take the credit.
This is the status of the lower most category of devotees.

THE WAYS OF A-GRADE DEVOTEES

As you may have read, in His discourses Baba explains how the feeling and expression of A-Grade devotees is the exact opposite. A-grade devotees always take responsibility for their bad deeds and firmly tell Parama Purusa, “I am ready to take punishment for all my bad deeds, and the positive credit of my good deeds I am offering at Your lotus feet”.

So A-grade devotees always give due credit to Parama Purusa and never blame Him for their mistakes, blunders, or sin. Whereas C-grade devotees always indulge in this casting blame on Parama Purusa.

BABA’S GUIDELINES

In so many teachings in Ananda Marga philosophy, Baba has explained that people create their own problems due to their own errors or sinful acts and that Parama Purusa is not responsible for their negative actions. Thus people acquire samskaras, either good ones or bad ones, from their previous actions. In that case there is no scopre for blaming Parama Purusa for one’s own problems.

Ananda Marga philosophy says, “People often hold Parama Purusa responsible for calamities that befall them, but in fact they alone are responsible, as the suffering of fate is only reaction of their own previous actions. How can Parama Purusa be responsible? Human beings themselves are answerable for their fate as it is their actions alone which create it. They alone will have to bear the consequences of all their actions. No one else can substitute for them. Their good deeds beget good result, while bad ones beget bad results, and they will have to experience both without exception. This is the law of Prakrti and no one can change this law.” (Ananda Marga Elementary Philosophy, p. 86-87)
Here again Baba is directing us not to blame Parama Purusa for one’s own problems.

“I have already said that the sadhaka’s sufferings are caused by the samskaras which one created oneself. One should not therefore be afraid of experiencing these reactions or accuse Brahma of injustice on this account. Humans very often complain, “God, so you had this in store for me. Is this my reward for so much worship and so much charity?” Such complaints are foolish, even sinful. At the time of suffering a sadhaka should reproach himself for his past misdeeds and refrain from evil actions in order to avoid more suffering in the future. Everyone should bear in mind that as long as the fire of woes is not extinguished–so long as the samskaras are not burned one has got to suffer. That is why I say you must not find fault with others because of your own samskaras; they are merely the reactions caused by your own mistakes and misbehavior.” (Subhasita Samgraha, pt 2, p. 7)

In His above teachings, Baba is emphasizing again and again that every sadhaka is responsible for causing their own suffering; blaming Parama Purusa for such their misfortune is very negative. It is sin.

BABA’S ETERNAL BLESSING

Baba always showers His grace and guides us always along the road of Supreme welfare.

“Utilizing the vibrations created for eternal time by Shrii Shrii Anandamurtiji through januspharsha and varabhaya mudras, take yourself and the entire universe ahead along the path of welfare. Omn Shanti!” (Caryacarya – 1, “Concluding Words”)

Namaskar,
Nagendra

Note 1: “BLAMING GURU” OR SAYING “GURU GIVES TESTS” IS THE SAME THING
Blaming Guru and saying that Guru gives tests to humiliate and torture us – these two outlooks are rooted in the same defective mentality. Because in truth, Guru is always blessing all His devoees and whatever negative situations a sadhaka may undergo is merely the result of their own samskara.
But due to their low state of mind, low-grade devotees prefer to blame Baba and justify that, “Guru is testing me.” Whereas those with higher devotion feel in their heart and understand in their mind that Baba is all-loving and always showering His causeless grace.

Note 2: ACARYAJI’S BOOK:

BABA PURPOSELY CREATES PROBLEMS TO TEST US

In his book “Divyacaksu”, Acarya Pratapa’dityaji is infusing the misguided noition that Baba intentionally tests us. As if Baba is purposely creating problems and difficulties for us. This dogma Acarya Pratapa’dityaji puts in print in his book. However, this defective mentality is just one false notion. As we know, Baba the Parama Purusa is all-loving and He does anything and everything to bring us along the path of supreme benevolence. The problems one undergoes in life is due to their own poor choices and samskaras.

Read Full Post »

Date: Sun, 24 Feb 2013 22:59:19
From: Yuktatman
To: am-global@earthlink.net
Subject: Comparing with Dogmatic, Misguided, So-Called Guru

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3396;
(2) Posting: Comparing with Dogmatic, Misguided, So-Called Guru;
(3) Trailer Quote: Deafness Is Not A Disease

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

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

“A’loker ei ja’tra’pathe prabhu tumi saunge theko…” (PS 3396)
Purport:
O’ Parama Purusa, on the ja’tra’pathe, on the path of this journey [1] of divine effulgence, please grace me by remaining with me all along. If, while moving ahead on the path, I stop, then please don’t leave me behind – do not leave me alone. Baba, keep me along with You, in Your close proximity. Please stay with me.
O’ my Lord, since eternity You have remained with me & colored me in Your color. Now, even in these abnormal and odd hours, in this unusual time period, please do not forget this very truth: That You will remain with me always.
O’ Parama Purusa, where the journey ends You are there because You are the Goal. According to Your own way and playful liila, You go on pulling me close to You by showering Your grace. Baba, at the outer extent of my existential “I” feeling, at that tangential point, You pour nectar. In sadhana, when my mind comes in Your close proximity, You shower bliss on my “I” feeling. Due to Your blessing, my ‘I-feeling’ gets lost in You, merged in You. [2]
O’ the Divine Entity, on this path of forward movement towards You – in all my duties and practices – please keep me at Your lotus feet. O’ my dearmost Baba, this whole entire life is a spiritual journey towards You. Please keep me in Your divine shelter always…

NOTES FOR PRABHAT SAMGIITA ##3396:
[1] Journey: This refers to our spiritual way of living such as asana, pranayama, dhyana, sadhana and all our devotional practices related with Sixteen Points.
[2] Where one’s unit I-feeling ends, only Parama Purusa remains. Then one will dissolve or merge into Him. So when a person becomes completely ensconced in the deepest samadhi, then in the sahasrara cakra one will taste that divine nectar, and their whole existence will be inundated with His infinite cosmic grace.

== COMPARING WITH DOGMATIC, MISGUIDED, SO-CALLED GURU ==

Namaskar,
In his book, one writer is equating Sadguru Baba with one Buddhist monk – Marpa, the teacher of Milarepa.

Specifically, on page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa.

And there are other critical points related with this account.

Here, in this letter, the aim is to clarify the situation, step by step. Then we can collectively decide what to do with such type of publications.

FAULT #1:

WRONG PRESENTATION OF EXHAUSTION OF SAMSKARAS

The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. See description as follows:

In his book, the writer goes on to recount more about Marpa’s misguided ways as a teacher or guide. The young, beleaguered Milarepa comes to Marpa in hopes of spiritual attainment. But instead of guiding Milarepa properly, Marpa resorts exclusively to assigning Milarepa to backbreaking, torturous tasks of building and destroying stone houses – one after another.

And on page 395, the writer of the book accepts Marpa’s approach, as if by this way the young disciple Milarepa would exhaust his samskaras.

“Marpa explained that he had put him through such severe tests in order to exhaust the heavy karma he had accrued through his evil deeds [of killing his cousins].” (The Jamalpur Years, p.395)

According to the dictates of Ananda Marga, this is entirely wrong. Marpa’s manner of torturing his disciple Milarepa is not going to lead to the exhaustion of Milarepa’s samskaras. Rather, such an approach will create more samskaras.

The so-called guru Marpa thought in his misguided way that by ordering Milarepa to make and break stone houses for decades his (Milarepa’s) sin will be annihilated. This approach from beginning to end is completely terrible and off the mark. Ananda Marga philosophy does not appreciate such things. This type of bogus penance is only appreciated by Buddhists and Jains – not in Ananda Marga.

Baba does not appreciate harsh penance like fasting for months at a time, or standing on one leg in cold water, or exposing oneself to a fire pit etc. It is fruitless to indulge in that type of so-called penance in hopes of pleasing Parama Purusa. By these dogmatic methods, Parama Purusa will not be pleased.

But the so-called guru Marpa was doing like this to his would-be disciple. Actually, Milarepa was not yet his disciple, even then Marpa adopted this approach of harsh, bone-breaking treatment.

So the dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba.

TRUE WAY TO EXHAUST SAMSKARAS

In Ananda Marga, here is how one is to exhaust their samskaras.

“In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Mokśa. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.

Nábhuktam’ kśiiyate karma kalpakot́ishataerapi
Avashyameva bhoktavyam’ krtam’ karma shubháshubham

“Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of sam’skáras. The question is, how to attain salvation? When it is essential to act for maintaining one’s existence, how is it possible to avoid the cycle of action and reaction?”

“It is known from philosophic propositions that the attainment of Mukti (liberation) or Mokśa (salvation) is possible only through spiritual practices or sádhaná. It therefore follows that there is certainly some means to attain liberation from samskáras.”

“There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phalákámkśá Tyága, (2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.” (1)

FAULT #1 (CONTINUED)

WHAT TO SPEAK OF EXHAUSTING SAMSKARAS

MILAREPA CREATED NEW SAMSKARAS

According to Ananda Marga philosophy, by constructing and destroying – by making and breaking – those stone houses, Milarepa created new samskaras; and his old sins remained as is.

So his misguided so-called guru Marpa has no clue.

Not only that, the writer himself is utterly clueless. That is why he is comparing Marpa’s dogmatic methods with Ananda Marga ideals. The “writer” himself is not informed about Ananda Marga samskara theory and how it works. If he did, then he would never have put such an account in his book.

Thus, in his own confused manner, the writer placed Buddhist dogma into our Ananda Marga book.

Beware – those who are not familiar with Ananda Marga samskara theory will get indoctrinated into Buddhist dogma by reading this text. And they will think that what they read is Ananda Marga philosophy. That is the worst part. That is what makes this situation is so scary for new readers and for those who do not know.

Once again, the writer’s assertion that Marpa’s approach of torturing his disciple will bring about the exhaustion of samskaras is completely incorrect and wholly misleading. Rather, this is just one dogma. So that is the first key fault with this account.

All in all, it is completely blasphemous to compare a dogmatic Buddhist monk like Marpa with Lord Shrii Shrii Anandamurti ji.

MORE OF BABA’S TEACHINGS ON

THE EXHAUSTION OF SAMSKARAS

“Even after crores of kalpas [aeons] the reactions of actions are not exhausted. This continues to be so as long as the reactions have not been experienced.” How will the reactions of the actions be exhausted? Karmabhogena kśiiyate – “When the reactions are experienced, then only are they exhausted.” Avashyameva bhoktavyam’ krtam karmashubhá shubham – “one has performed good actions, so their fruits are to be enjoyed; so also is it with bad actions.” Hence one has to be cautious while performing actions. After that, repentance will fetch no benefit.” (2)

“Unless one undergoes the requitals of one’s mental reactive momenta – good requitals to good actions, bad requitals to bad actions – one cannot attain liberation.” Avashyameva bhoktavyam’ krtam’ karma shubháshubham – “whether an action is good or bad, the reaction must be experienced.” (3)

CANNOT PLEASE PARAMA PURUSA

BY DOING PENANCE

“When someone does rigorous penance, for instance, with hands upraised for a long period, his or her blood circulation, nervous system and bone position are bound to be jeopardized. Will the pain in the arms of those who do penance with head downwards and legs upwards be an aid to their mental concentration, or will their minds be constantly focused on the pain? Will they be able to maintain their mental balance in such an unnatural state? When some practise rigorous penance sitting in the centre of a circle of fire, will not the fire’s heat impair the natural functioning of their bodies and minds? Thus these types of penance are detrimental to health, what to speak of the attainment of liberation!”
“Those who think that rigorous penance will gain the affection of Parama Puruśa are entirely mistaken. They try to achieve something, but fail miserably. Parama Puruśa has never said, nor will ever say, that anyone should violate the naturalness of life and become abnormal, like a vegetating idiot.” (4)

SO-CALLED GURU MARPA TORTURED MILAREPA:

NEVER TAUGHT HIM SADHANA

In Ananda Marga no one is prohibited from taking initiation. All who have a human body – whether they be illiterate or an intellectual, a sinner or a virtuous person etc – all with desire to learn spiritual practice will immediately be taught sadhana by an acarya. And if a person has no such desire then it is the duty of an acarya to inspire and convince them to learn. So in Ananda Marga, the aim is to bring all onto the spiritual path.

But the so-called guru Marpa tortured his would-be disciple for decades and never taught him sadhana. Actually, what that dogmatic guru Marpa knew was just bogus. Marpa himself did not know or practice dharma sadhana. Even then he did not like to teach his dogma to Milarepa. Just Marpa tortured him in order to heighten his own self-importance as guru. This was his heartless, selfish and dogmatic approach. The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. That is absolutely appalling.

DOGMATIC BELIEF TO EXHAUST SAMSKARAS

MAKING AND BREAKING STONE HOUSES

Here the summary is that one cannot exhaust their samskaras by that type of bone-breaking labour and torturing the body by making and breaking stone houses – one after another. That is just pramatta – bad from beginning to end. This has nothing to do with the exhaustion of samskaras.

Thus neither did Marpa know how to help Milarepa exhaust his samskaras nor did Marpa even teach Milarepa the dogma that he knew.

Both things – the withholding of teachings and the bogus method of making and breaking stone houses as a means to exhaust samskaras – are entirely against the fundamentals of Ananda Marga.

Yet the writer is comparing this dogmatic fellow Marpa with our Divine Sadguru Baba. This is what is so appalling. Who can justify this.

FAULT #2:

WRITER COMPARES BABA WITH MARPA

Unfortunately in that book, the writer compares Baba with one dogmatic, misguided Buddhist monk named Marpa. So this type of comparison is completely wrong. Baba is the Sadguru Supreme and beyond all comparison. He is Mahasambhuti – pure and blemishless and above all earthly bondages.

And the dogmatic-minded Marpa, the Buddhist monk who is the teacher of Milarepa, is completely bound by his own limitations and samskaras. Marpa himself is prone to all kinds of dogmas and misguided ways, while Baba Himself is perfect in all regards. To even hint at any comparison is completely wrong.

Yet that is what the writer has done. On page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa. An earthworm has life and Devashish has life, yet can we say that Devashish is an earthworm – we cannot.

Hence this comparison runs 100% contrary to Ananda Marga teachings. And that is the second chief fault made by the writer.

WHO MADE THIS BOGUS COMPARISON

BETWEEN SADGURU BABA AND THE DOGMATIC BUDDDHIST MONK MARPA

The “writer” who compared the misguided dogmatic guru Marpa with our Lord Shrii Shrii Anandamurti ji Baba is Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta. This is the person who did like this. By his entire effort it is quite evident that he does not understand Ananda Marga samskara theory and other essentials of Ananda Marga philosophy. Nor does he understand the greatness of our Sadguru Baba Lord Shrii Shrii Anandamurtiji. Otherwise he would not have compared the dogmatic guru Marpa with Baba, and he would not have included that entire story of torturing Milarepa in his book. All in all this is an unfortunate episode in the dealing of one “writer”, i.e. Devashish (Deva’shiis’a / Devashish / Devashiisa).

BABA’S RELATED TEACHINGS ON SAMSKARA THEORY:

THE REACTION IS MUCH GREATER – SO BE CAREFUL

“Avashyameva bhoktavyam’ krtam’ karmashubhá shubham. Now the question arises whether the reactions will be just [equal] to the actions, or less, or more. Equal and opposite reaction is [the rule], but then, whether the enjoyment of the reaction of actions is purely psychic or physico-psychic is to be seen. Where the action is purely mental, the reaction will be just [equal] to that. But if the action is physico-psychic, the question is, what will be the reaction? Still one thing is there, that if the mind is not affected by the physico-psychic action, nothing happens.(1) But [usually] when the reaction is physico-psychic, it has more effect than the action performed.”
“If it is purely psychic, the reaction will be just equal to it. [But] the reaction of the physico-psychic action does not affect the mind cent per cent. A person enjoys [psychic] reactions just [equal] to the actions performed. If there be some quantity of the reaction of physico-psychic action [that affects the body], in that case, the reaction will be much more than the action performed. The mind will be affected just according to the psychic action – that is the case with psychic actions. [But] if the action is physico-psychic, some of the reactions [affect] the mind, some [do] not. That which affects the mind is a psychic reaction, that which does not is physical. Among these reactions, the one that is in the pure physical sphere does not affect the mind. The pure psychic coupled with the [physical] of a physico-psychic reaction add up to produce a greater reaction. So the quantity of reaction in case of a physico-psychic action becomes much greater. Hence one should be careful.” (5)

“REBORN AGAIN AND AGAIN”

“An original action begets a certain reaction, and simultaneously brings one within the bondage of actions. Unless those bondages are broken, the microcosms will have to keep moving in a cycle of action and reaction – they will have to be reborn again and again on this earth.” (6)

“ONE HAS TO COME TO THIS WORLD AGAIN”

“There is no escape even if one performs a good action. One has to return again and again to this earth in order to reap the auspicious consequences of such actions. The idea that the disembodied mind experiences the auspicious consequences of its good actions is indeed a fantasy. This fantasy world is called heaven. It means that if one has performed a good action, then one will reap the consequences of that auspicious action after death. But the mind can experience its good consequences, if and only if, it has a body. One experiences joy and agony, pleasure and pain only if one has a brain, nerve cells and nerve fibres. If there is no physical body, how can there be any experience? So the thought of experiencing that pleasure in heaven is nothing but sheer fantasy. There is no logic behind it. That is why, in Ánanda Sútram, it is said, Na svargo na rasátala [“There is neither heaven nor hell”].”
“Where is the question of pleasure and pain in the absence of the physical body! So the fantasy of heaven is completely erroneous. Yes, one has to come to this world again in order to experience pleasure and pain. You have to come to the world again so that the sam’skáras of the past attain fruition. It is correct, because one has to perform actions in order to restore the mind to its normal state from the distortions (vikrti) caused by previous actions.” (7)

DO FOR THE BENEFIT OF SOCIETY

“There are some people who say, “Well, we will undergo hardship for the welfare of the world.” This undergoing of penance has also a bright side. A ninety or one-hundred-year-old woman undertakes penance – why? Certainly with the expectation that her penance will one day be rewarded – perhaps that she will get a place in heaven. Let us see how important this undertaking of penance is – whether it is for one’s family, or for one’s personal elevation, or for the benefit of the society. Nothing in this world is valueless: even the undertaking of hardship is not useless. But is that the highest excellence in human life? In fact, the undertaking of penance is an action without any fixed goal: “I do not know, nor do I want to know, why I am subjecting myself to penance. I am merely doing penance for the sake of penance.” This is totally meaningless. It is like rowing a boat without knowing where one is drifting – merely rowing for the sake of rowing. This is utterly useless. This aimless rowing will simply cause pain in the hands. One day one will lose the capacity to row the boat, and finally the boat will sink and all will be drowned.”
“One should undergo penance for others’ welfare, for the well-being of the world; and the good that the world enjoys due to one’s sacrifice is the reward. One should not expect any reward greater than this. The good result of a good action is the reward of that action. Similarly the bad result of a bad deed is the negative price of that action. The ancient sages used to practice penance by sitting near a firepit with their legs up and their hands down. What value does this type of penance have? Not much. To continue to perform penance like this is certainly not the highest fulfilment of life. Human beings have come onto this earth to do something good, some thing which will be of some benefit for the society for at least some period of time, if not forever. This is the reason why Vivekananda said, “As you have come to the world, you must leave some mark behind” That is, you must do something which will do good to human society for a long period, if not forever.” (8)

THOSE DOING EXTREME AUSTERITIES

“There are a group of people who are in favour of practicing extreme austerities. To practice severe penance, to court physical trouble while taking care of others is called tapah or penance in the scriptures. The ancient sádhakas used to practice such severe penance. They used to sit with their heads down and their legs raised high, lighting a fire around them, and they used to practice such rigorous penance for twelve years. But is it really worthwhile to do such practices which only subject the body to physical tortures? Through such penances, it is almost impossible to achieve spiritual progress. To undergo physical torture just for the sake of experiencing pain does not lead to spiritual elevation. After those sádhakas underwent the long rigours of penance with their heads down and legs up, with the leaping flames of fire all around them, they had no self-satisfaction that their penance had done even the slightest good to others. By undergoing hardship, one should always help others, and thereby one feels satisfied that at least some good has been done to others. Rigorous austerities do no such good: then what is the justification for undergoing such unnecessary physical tortures? This is nothing but sheer foolishness.” (9)

“Someone may think that he will be able to do penance in Himalayan caves with his legs upraised and head down, neglecting the distressed people of the society. If Parama Puruśa comes and removes the heavy stone door of his cave and appears before him and asks, “What do you want, my child?” – and if he answers, “I want to be one of the stars of the Great Bear constellation,” his desire will never be fulfilled. His prolonged penance in the caves will all end in nothing. This is not Bhágavata Dharma.” (10)

Namaskar,
In His service,
Yuktatman

REFERENCES
1. Subhasita Samgraha – 1, Actions and Their Results (Karma and Karmaphala)
2. Ananda Vacanamrtam – 30, Dagdhabiija
3. A Few Problems Solved Part 5, What is Dogma
4. Namah Shiváya Shántáya, Disc: 13
5. Ananda Vacanamrtam – 30, Dagdhabiija
6. Subhasita Samgraha – 12, How an Ideal Person Should Live
7. Ananda Vacanamrtam – 10, The Witness-ship of Parama Puruśa Is of Supreme Importance
8. Subhasita Samgraha – 12, How an Ideal Person Should Live
9. Subháśita Saḿgraha Part 11, What is the Way
10. Namah Shivaya Shantaya, Disc: 11

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

*******************************
Deafness Is Not A Disease

Baba says, “Deafness is not a disease by itself, unless it is congenital. It is an after-effect or reaction to some other ailment…Excessive use of quinine or similar poisonous medicines for a long time reduces the power of hearing.” (Yogic Treatments, p.43)

Note: The intake of allopathic medicines contributes significantly to deafness. One can see this reaction especially in the case of small kids. Their hearing can be significantly impaired or lost for life by administering strong and harmful allopathic medicines.
*******************************

Read Full Post »

From: suelekha@trade.bekr…..
Subject: How My Son Became Non-Margii
Date: Mon, 18 Feb 2013 20:51:28 -0000
To: am-global@earthlink.net

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2496;
(2) Posting: How My Son Became Non-Margii;
(3) Trailer Quote: Benefit of Dhyana

Each section is demarcated by asterisks (*).

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

PS: In this following song, Parama Purusa is addressed as Iishana. More about this term is explained below.

“Iisha’n toma’r vis’a’n’ bejeche, alasata’ du’re sare geche…” (P.S. 2496)

Purport:

O’ Parama Purusa, Your divine call in thundering voice is resonating all around; it has removed the staticity, dogma, and lethargy from everyone’s mind. The new dawn has come. Those negative issues which were impeding the path of human progress have disappeared into the far distant horizon. Now the stain of staticity and dogma cannot remain any longer. The ailment of inertness is no more. By Your grace, living beings have gotten new life, smiles, and joy due to the rejuvenating spirit of neo-humanism.

O’ Divine Entity, Baba, by Your grace, the world which was sleeping in the past has arisen. New leaves and flowers are beautifying the green vegetation and trees. The flowers and fruit are bursting with colours. Everything has been touched by Your colourful panoramic display. Under the effulgence of Your auspicious and divine grace, all that was negative has become positive.

Now there is no one to create obstacles on our path towards our cherished Goal. Now there are no narrow sentiments or mean, dogmatic thoughts which can hinder our forward movement. The time has come – under the vast blue sky and in this beautiful environment – I should go on marching forward undauntedly towards You. O’ Parama Purusa, victory is Yours, victory is Yours, victory is Yours…

NOTES FOR PRABHAT SAMGIITA #2496:

[1] Iisha’na: When Parama Purusa comes in the form of Mahasambhuti to guide human society He expresses Himself through 5 moods. It is said that Parama Purusa has 5 faces. For example, if a mother is a police officer then in one role she is very tough and stern with criminals and in another she is very tender and soft with His children. Similarly, Parama Purusa has 5 faces – not biologically or anatomically, just 5 different moods. On one extreme He is very tender, soft, and loving; in this aspect He never scolds the devotee. Then on the other extreme He is very tough and fierce. In that role He is a strict disciplinarian and hands out stern punishment. Other roles are a mix of these two extremes. One such role of Mahasambhuti, Parama Purusa, is Iishana.

“The face next to Dakśińeshvara is called Iishána. It says, “Look, my child, follow this path. If you follow any other path, it will bring you only sorrow. Don’t make such a mistake. Prakrti will never pardon you. The result will be disastrous.” Iishána clearly states the consequences of misdeeds and gives a few pieces of advice.” (1)

For more info read Baba’s discourse: Sambhúti and Mahásambhúti, and related chapters.

[2] Theme: Baba’s below teachings uniquely reflect the theme of the above song.

“You will observe that the young generation today is not willing to accept outdated, dogmatic theories and isms. If the knowledge of Bhagavat Dharma (the path of spirituality) is infused in young minds at the first flush of the new dawn, then dogma will be torn asunder in an instant. The upholders of dogma partly realize that clear, penetrating vision portends their doom.” (2)

“Human history today has reached such a transitional phase that universal humanity, forgetting all spatial, temporal and personal differences, shall have to move, hand in hand, shoulder to shoulder towards the new dawn with rapid steps. Humanity must respond to this call. With the reddish glow of the dawn, the collective body, mind and soul will be radiant with joy. And that alone will be the real progress of universal humanity, the firm establishment of unified humanism.” (3)

“Human civilization now faces the final moment of a critical juncture. The dawn of a glorious new era is on the one side, and the worn-out skeleton of the past on the other. Humanity has to adopt either one or the other. You are the spiritual soldiers, you are the worshippers of life divine. Hence I call upon you to adorn this crimson dawn deluged with glorious light. Victory is surely yours.” (4)

PS REFERENCES:
1. Ananda Marga Ideology & Way of Life – 10
2. Prout in a Nutshell – 16, Religious Dogma – Excerpt A
3. Ananda Vanii #61
4. Ananda Vanii #26

== HOW MY SON BECAME NON-MARGII ==

Namaskar,
We all want our Marga to grow and every parent in Ananda Marga wants for their child to become a dedicated sadhaka. After all, who does not want to have a beautiful devotional and ideological flow under their own roof. My husband and I certainly did.

Unfortunately, with our eldest child, we could not gain success – by Baba’s grace with our second, things have been much better in that regard.

Perhaps other parents have experienced or are experiencing similar results as our family. The reality is that raising a margii child is no easy feat, especially in this ultra-materialistic era. But it is not at all impossible either. There are some excellent examples in our Ananda Marga, all over the world. There are however, no shortage of cases where things did not turn out too well.

Here I wish to share some of the errors which we made due to ignorance – we were not aware, so I write today in hopes that others will avoid such issues. Also I will offer what has worked for us with our youngest.

Most certainly, if you have anything to add – as I am sure all parents do(!) – please write in about this crucial point. You will be doing a big service to our entire margii family. I look forward to hearing about it…

THE MAIN MISTAKE WE MADE

This letter is not easy for me to write as the growth and development of our children has been quite trying for us.

On the one side, our eldest child is fine in many regards, but admittedly he is not an Ananda Margii, and at this point it seems that it will take nothing short of a miracle for this to happen.

Here is the main mistake we made.

With our eldest – a son now 29 – we just naturally assumed that as he got older he would see the value and rational approach of Ananda Marga. We thought that he would organically understand how doing meditation and eating vegetarian was the best way to go – but it did not turn out like that at all. This was a big blow to our psyche, and to this day I regret the choices we made in raising him.

I naively thought that I should not push him into Ananda Marga and that it would be “healthier” if this was something he decided on his own. After all, that was how my husband and I came into the Marga. So we let our son grow up in a “normal manner” – play, homework, video games, etc – without forcing him to attend Ananda Marga functions or going to Marga retreats or doing sadhana together etc. He would go to friends’ houses while my husband and I went to dharmacakra or any Ananda Marga function.

However, once on that loose leash, my eldest child just strayed farther and farther from the path. Today he drinks alcohol, eats meat, is covered by multiple tattoos, and has even experimented with being gay.

I love him dearly, but I see that without my pushing and insisting when he was young (i.e. in his early childhood years), he just got pulled into the dirty current of materialism. It is those values and choices that govern his day to day life – not the ways of Ananda Marga.

This has been the cause of so much tension, arguing, and regret in our household. Now he even criticises us for being in Ananda Marga – he thinks we are ignorant. It is a headache to live together or even visit. In the kitchen he eats meat and smokes cigarettes in the house. I cannot even begin to tell you all the problems. I really wish I knew back then what I know now.

It is very painful to see and even more painful to admit. What was the point in my becoming a parent if I could not raise my child(ren) according to the precepts of dharma.

Somehow it all got away from us.

THE ROLE OF IMPOSED SAMSKARA

One of the reasons I am writing about this is to recount the day Dadaji stayed with us for an entire week. Dada came at our request when I told him that our child could not be controlled. At the time our eldest was 14 and he was not listening to anything.

We had known Dadaji for years and had complete trust in his evaluation. He could see very clearly what transpired within our family – with respect to our eldest. And he pointed out one key mis-step that my husband and I tripped over long ago.

Dada reminded us that inborn samskaras play a huge role in life. That is not to say that everything is pre-destined and that we should just be passive observers. Rather the opposite is true. Without a very positive inborn samskara then coming into Ananda Marga is not easy – a lot of help is needed. This is the point we missed.

Rather than doing lots of kiirtan and sadhana with our oldest child when he was young, and always taking him to dharmacakra, we just let him play etc. We were too relaxed, when it was in those years (from 0 to 12) that we needed to instill the values & practices of Ananda Marga.

On that occasion, Dada warned if we are not strict strict with our second child then our youngest will also fall into problem, but if we instill Ananda Marga values early then everything will be fine. That was 15 yrs ago. And I have to say that Dadaji was absolutely right. Today our youngest is 19 and all is well, whereas I still regret how I raised my eldest, now 29.

THE ROLE OF IMPOSED SAMSKARA (Cont)

Here is more of Dada’s explanation – via a short synopsis. Then I will tell more of my story…

All over the globe there are millions and billions of people who get caught up in the social norms of the day, and comparatively few who break away from those dogmatic traditions and steer clear of pseudo-culture and come into Ananda Marga.

Dada told that those not born in margii families and enter into Ananda Marga is due to their extraordinary inborn samskara combined with Baba’s divine grace. These sadhakas had such a remarkable inborn samskara that no matter what life situation they were born into, they would have come into Ananda Marga.

Then Dadaji explained that most of the population is not like that – including many of our margii children. For such persons to enter Ananda Marga, it will take a huge amount of support and guidance, i.e. imposed samskara, from the parents from infancy through their childhood. Regular kiirtan, telling devotional stories, coming to dharmacakra, making friends with other margii children – all of these things and more are needed in order to bring our own children into the Marga.

When I heard this it was as if I swallowed a rock.

It seemed so plainly obvious when Dada explained this, but somehow as parents we missed the boat on this one. My entire adult life I assumed the opposite. I figured, “Oh, of course our child will choose AM” – and I waited and I waited and I waited, but it never happened. And now my oldest is far past his formative years, and he is making his own life decisions, and AM does not even come into the picture.

When he was a teenager I tried to guide him but by then it was too late. I would give advice and he would argue and quarrel. It was then that Dada told me that I had to teach all this when he was young – then he would listen. During his teenage years when he was rebelling was not the time to teach – it just created more fights.

Thus it was when my oldest was 13 and my youngest 3 that I made the switch in my approach. The result being that now nearly 17 yrs later, my oldest is far, far from the Marga and our younger son is an inspired and true Ananda Margii. I will tell the story about my youngest down below.

So now I clearly understand that had I adopted a proper parenting approach then both my children could have become margiis. By Baba’s grace that is what has happened with our youngest. And it could have been that way with our oldest, but I naively assumed that he would come on his own. I have now realised that if as a parent I had been more vigilant and fortified my children with strong guidance – i.e. imposed samskara – they would both have entered onto the path of pure spirituality, by His grace. In spite of how good an inborn samskara may be, without proper company then it does not bear fruit. Proper guidance is needed, not rely on inborn samskara.

BABA’S PRACTICAL APPROACH

Baba guides us that we are to guide our children along the path of morality and spirituality from a very young age.

Baba says, “One should follow bha’gavata dharma from one’s very childhood, because human life is rare and is very precious…So a wise person should get initiated and should start sa’dhana’ in his very childhood, or kaoma’ra.” (1)

So Baba’s guideline is that from the very birth of their child, parents should be very sensitive to the needs of the child and guide them along the path of sadhana.

Baba says, “Parents will have to take on most of the responsibility for the moral and spiritual education of the child.” (2)

And indeed, during DMC and general darshan, Baba always welcomed mothers who brought their young infants. Baba’s teaching is that from the earliest age children should be raised along the tenets of dharma and when they are old enough to go to school, then they should go to an Ananda Marga school. Because the mind is very impressionable at the tender age of 5. What they are taught they will remember and follow with implicit faith and trust.

For these reasons and more Baba guides us that parents must introduce their child to spiritual ideals very early on – further down in this email is that very beautiful account from Baba about how the great saint Madalasa raised her children.

Then in addition to parenting, a proper education is needed that instills the right values in life.

Sa’ vidya’ ya’ vimuktaye

Baba says, “The real meaning of education is trilateral development – simultaneous development in the physical, mental and spiritual realms of human existence.” (3)

For this reason Baba was vigilant that Ananda Marga should establish primary education schools all over this earth, in every country, region, city and village. Baba’s point is that from their birth right up through their childhood is when our children formulate their ideas and visions about the world and how they will live their live. What our children see and hear at that age makes a huge impact on who they become later in life.

RELIGIONS MISUSE THIS TECHNIQUE

While our Marga is the voice of bhagavata dharma, the various religions indoctrinate young minds into their dogmatic ways. And they do this by employing the very same techniques Baba recommends. They misuse this method to suite their own needs and interests.

All the organised religions – Christianity, Islam, Judaism, etc – preach and teach their kids those principles from a very early age by enrolling them in daily or weekly religious education schools and programs. They understand well that what a child sees and experiences in those younger years (from 0 – 12) will stick with them their entire life. Christians put their kids in Sunday school, Jews use Hebrew school, the Muslims put even their 2 year olds in madarsa (Islamic faith schools). In that ways they are able to indoctrinate their children into their dogmatic faith.

While we are still struggling to implement Baba’s ideas within the Marga, we need look no further than the dogmatic religions to see this approach in action. Unfortunately, again, the various religions employ this method to spread their dogma – not the glorious ways of bhagavata dharma.

Thus our Ananda Marga approach is grossly needed on this earth.

MORE REFLECTION

So it is really a question of parenting & schooling for all children. If they are guided in a particular direction they will have those experiences and ideals for life. Children remember and learn so much in those early moments. Now I really wish I always kept my oldest with me nearby when doing sadhana. I did that with my youngest but not my older one.

Coming into the Marga lies almost cent-per-cent with the families and then with the schools later on.

Once again we can look to the dogmatic religions for proof.

These days many Christian families are less strict than before, and the degree to which they are remiss is the degree to which the church loses followers in that area. This has happened to a large extent in Europe. In contrast, to the degree that parents are strict in their households – as is the case with many Muslim families – is the degree to which their children get fully indoctrinated into that approach.

As parents in the Marga we should clearly understand this issue and put it into practice. Because unlike the dogmatic religions, we have all the wonders of the universe to share with our children. Our Marga is the path of dharma. Yet without our prompting and clear cut approach, our children will continue to miss out on this opportunity. And this is an injustice to them – and it is not the way we are to raise our children in service to Guru Dev.

ANANDA MARGA IS NOT AN EXTRA-CURRICULAR ACTIVITY

IT IS THE MAIN THING

Part of the problem that can happen is that we may feel that Ananda Marga is something above and beyond the rest of life. There is so much to do as parents that we can get caught up just following the basic worldly checklist without putting proper emphasis on Ananda Marga. When in fact it is the spirituality of AM that is the essence of life – not all that other stuff.

We missed this lesson with our oldest child and instead got caught up in general societal values and in result our son did not develop into a sadhaka. We paid attention to his physical and mental (mostly) development like clockwork, yet never inculcated the spiritual side into his daily life, neither as an infant nor as a toddler and young boy. And now the sad reality is that this is not part of his life.

I would not raise this point if I did not see this happening with other margii families. Many of the parents in my circle of communication are in the midst of similar circumstances – they openly say so.

I suppose the main thing is not to rely on the idea that somehow magically our children will walk into the door of Ananda Marga at the age of 18, when up until that time Ananda Marga has not been a major factor in their lives.

THE MAIN ISSUE

Here again Baba points out that root cause of the problem

Baba says, “The main point is this: for want of a little care, children are deprived of the opportunity to become complete human beings, even though they have a human structure.” (4)

Thus to bring our children onto the path of Ananda Marga we cannot merely passively wait for that magic day to happen as if they will realise it with their own rational approach. Rather we have to be assertive and inculcate spiritual values within our children on a daily basis.

If we do that our children become opponents and hate Ananda Marga. That is what happened with my first born and I feel the fault is entirely mine – not my son’s.

The problem has escalated to such a degree that he does not merely passively oppose Ananda Marga, but actively by eating meat, smoking, drinking alcohol and speaking badly about Ananda Marga.

In India there is a saying that I have heard, “Those who kept their babies away and did not bring them to DMC etc , then those children got lost, never made it into AM and the whole house became hell.”

This happened with many margii families within in India and the essence of that problem has occurred with many families outside India, including my own.

The point is that we must bring our young ones into the fold by including them in all Marga activities and building a strong social network for them. By Baba’s grace we did this with our youngest and it worked out great.

PRACTICAL POINTS TO PROCEED

Here is a short list of things we can do as parents to ensure our children grow to be strong sadhakas and active Ananda Margiis.

1. Create a community of friends by having our margii children play with other margii children;
2. Bring children to DC and organise a children’s dharmacakra;
3. Have them in the room with you when you do your personal sadhana;
4. Sing kiirtan & bhajans with them throughout the day;
5. Tell them Baba stories before bed;
6. Inculcate a spiritual outlook in life;
7. We must remember that our kids see what we do and follow accordingly;
8. If a child gets bullied or taught to be fearful of ghosts, then that is a lifelong problem; similarly if child gets raised in AM then they will think Ananda Marga is their home and they will follow the basic do’s and don’ts their entire life.

Finally, may we all remember that we cannot teach someone about the danger of drowning after he has already drowned. Similarly, we must not passively watch our children grow thinking that by their inborn samskara alone they will make it into Ananda Marga. We must be vigilant to guide them every step of the way – the moment they emerge from the womb – and even before then.

PARENTING IS BIG RESPONSIBILITY

Baba tell us that forming children into proper human beings is a big job. The most difficult task is to make children into proper human beings.

To do that we must follow the example of the great mother / saint Madalasa who taught her children from their very infancy about, “Why you have come into this world and what is your goal.”

““Dear son, although you are but a child in a small human frame, you are the veritable expression of the Supreme Consciousness. You are an ever-holy, ever-enlightened entity. As long as you think that you are only a small child, you are spiritually ignorant, but when you realize that you are a part of that Supreme Entity, you become that Supreme Entity, you become spotless (nirainjano’si).”…“My dear child, there is no black spot in your mind. You are spotless. You are unassailed by any kind of sin.” Sam’sa’ra ma’ya’ parivarpito’si: “You are beyond the spell of the illusory ma’ya’ of this mundane world. You are the embodiment of the pure and unblemished self.”…“This is how Mada’lasa’ teaches her son.” (5)

CONCLUSION

We must teach our children about Ananda Marga from a very early age. When we go to our Marga functions then all families should bring their children. If we instill the values of AM early then even if those children want to give up and walk away from AM then they will not be able to do it. Because that AM ways of life will be in their blood. In contrast, if we keep our children separate then only those few exceptional children with only the greatest of inborn samskaras will become Ananda Margiis, and all the rest will be lost in the sea of materialism and dogma.

Baba says, “Children will become assets of society in the future to the extent that their parents or guardians discharge their duties properly.” (6)

STORY: MAN ABOUT TO BE HUNG

Once there was a man who was about to be hung for the many crimes he committed. Before the hanging, he was granted one last wish and he requested to talk to his mother.

When his mother arrived he asked her if he could whisper something in her ear. She said, “Why of course my son” and and leaned towards him.

Then the man softly pinched his mother’s ear.

The mother felt some pain and asked, “Why did you do that?”

The son replied, “Because you are the cause of my imminent death. All those years when I was a young boy stealing and thieving you never disciplined me nor told me that what I was doing was wrong. Because I did not get that important teaching, I grew up to be a criminal. And now today I am going to be hung.”

Here the whole point is that as parents we have a huge effect on what our children become in life. It is out duty to do right by them and bring them along the path of dharma, otherwise they will meet all kinds of troubles and even blame us for their problems – and rightly so.

“The mental outlook of children has already been moulded in a particular fashion by the influence of their family environment before they start school. No matter what or how much they learn at school, it is extremely difficult for them to free themselves from the influence of their family. Drawing on what they have learned in the family, the immature minds of children begin to learn about the world and understand it, and to receive ideas and master language so that they can express those ideas. Unhesitatingly they adopt their elders’ way of looking at the world. Hence the primary responsibility for acquainting children with the world lies with their parents or guardians. Children will become assets of society in the future to the extent that their parents or guardians discharge their duties properly.”
“I have no hesitation in saying that today’s adults have not yet developed a scientific method of training children’s minds. Even most so-called educated and refined people, let alone average adults, are either ignorant about or indifferent to the education of their children. Their ignorance may be pardoned, but how can we forgive their indifference? The family into which a child has been born will naturally have to bear the primary responsibility for the physical, mental and spiritual development of that child.” (7)

Namaskar,
in Him,
Sulekha

REFERENCES:
1. Subhasita Samgraha – 21
2. Human Society – 1
3. Prout in a Nutshell – 18
4. Human Society – 1
5. Ananda Vacanamrtam – 7
6. Prout in a Nutshell – 1
7. Human Society – 1

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.
*************************************************************************
Benefit of Dhyana
“Question: If the medicine or mother tincture required for homoeopathic medicine is prepared in a sentient environment which contains positive microvita, will the medicine prepared from that medium or mother tincture have more effect than ordinary medicine available in the market?”
“Answer: There is no doubt that the medicine prepared in a sentient environment by sentient people, from a medium or mother tincture which is also prepared in a sentient environment, will attract more positive microvita than ordinary medicines, so it will have a much greater effect in curing a patient.”
“If a person contracts a disease caused by negative microvita before initiation and does dhyána sincerely after initiation, the disease will not spread but be contained. However, for different types of diseases one has to follow different food restrictions and practice dhyána at specific times.”
“If a person contracts a disease caused by negative microvita after initiation, does dhyána perfectly and follows certain food restrictions, the disease will be completely cured. Dhyána attracts many positive microvita. Negative microvita can only be controlled by positive microvita. The positive microvita eat the negative microvita and this is the reason why the disease is cured. For example, if a person is suffering from jaundice, a disease caused by negative microvita, and if dhyána is practised perfectly, the disease will be cured very quickly. In the case of cancer, say stomach cancer, certain food restrictions will have to be strictly followed. When pain starts in the stomach one should sit for dhyána, but just prior to this one should take some juice from a sweet tasting, not a sour tasting fruit. After performing dhyána, one should take another drink which is different from the first drink. The patient should also avoid any food which causes gas in the stomach, such as pappad, cauliflower, cabbage, turnip, etc.” (Microvita in a Nutshell, Questions and Answers on Microvita – Excerpt C)
*************************************************************************

Read Full Post »

Older Posts »