Feeds:
Posts
Comments

Archive for the ‘Service’ Category

From: Girish Girish
To: AM-GLOBAL
Subject: Why Are You Here
Date: Fri, 30 Nov 2012 21:48:44 -0400

Baba

== WHY ARE YOU HERE ==

Namaskar,
Paying off debt…Purchasing a house…Saving for retirement…Gaining name, fame, money, prestige, beauty etc, etc.

All these plans and programs in today’s materialistic society – where people think and plan many decades into the future – point to the idea that people basically think that they will be on this earth forever. Oh sure, they may say, “One day I am going to die”, but they do not really believe it. Not in their heart of hearts.

Proof being that their entire life outlook, structure, and planning demonstrate that they feel they will remain on this earth forever – or at least for so long that they need not think about death.

Most aim for material wealth and comfort, name and fame, and all sorts of temporary gains – thinking they will bask in those things up to eternity. And they say that, “When I retire (at the age of 65 or so) then life will be glorious: I will have x amount of money and lots of free time.” People begin planning for this so-called golden era of their lives when they are merely 25 years old, or even younger.

Their life revolves around the false notion that they have come here to remain on this earth – as if this place is their eternal abode. They do not think that one day they will leave. Nor do they contemplate that their death could come as early as today or tomorrow. This outlook is quickly spreading from western materialistic nations to all countries of the globe, wherever materialism is in vogue.

However, as we know, this type of mentality is not helpful as it runs contrary to our spiritual ideal and Baba’s guidelines.

Plus it invites, at minimum, two serious deficiencies in the practical sphere.

TWO DISTINCT DRAWBACKS

There are two main character flaws which manifest when one thinks of this world as their final abode.

1. People fail to utilise their life to do truly good works that will enhance their progress, i.e. increase their proximity to Parama Purusa. They do not engage in a life of sadhana and service. Instead they spend their time frolicking hither and thither on this earth, from one sensual longing to the next, from one party to the next.

2. When the time inevitably comes to confront death, either their own or their companion’s, they are shocked, depressed, and gloomy. They utterly lack the psychic stability to deal with this basic fact of life.

So many people on this earth get trapped in this way and they suffer for it.

DEATH CAN COME AT ANY TIME

So what is it that we should do?

Baba’s guideline is that we must always remember the fact that this world is jagat, i.e. mobile. Nothing on this earth is fixed. This earth is samsara: everything is moving – moving towards expiration or death.

That is why Guru’s teaching is to remember that death can come at any time – in childhood, in adolescence, as a young adult, whenever. Nothing is sure. Our place on this earth is not fixed – at any moment we may leave this world.

“That is, during dharma’caran, i.e. dharmic pursuits [following yama and niyama, service, svadhyaya etc] one should think that the god of death has already started pulling one’s hair – that one’s death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period.” (Subhasita Samgraha, part 11)

When one understands that death is near, inevitable, and can show up on their doorstep at any time, they will naturally attend to the most important endeavors first, like trying to please Parama Purusa, and not just waste one’s time in worldly pleasures. We should move ahead with this idea in mind.

Here again is Baba’s teaching about how we should view everything in this world, including our own life.

Baba says, “Then, Smara nityamanityata’m. Nityam means “always” – “Remember always the transitory nature of things.” [Anityata’m means “the ephemeral”, “the transitory”.]… A thing which was born will die one day…That which comes within the scope of the spatial, temporal and personal factors will alone be born and die.” (Subhasita Samgraha – 21)

THIS BODY IS ON LOAN

All this demands a basic shift in outlook. Instead of thinking that we have come here for a long, long time. We should think that we are here on loan only.

This body has been given to us for a limited time – an extremely short time, a maximum of 100 to 150 years, not thousands of years. In addition, one may die anytime and not even see tomorrow’s sunrise. In that case, one will rush to do great things immediately and understand one’s true nature.

Tragically, most forget that this body has been given to us on loan. They think this body will last forever on this earth. When sunk in such unawareness, one becomes lethargic and lax about life. A person will eat, drink, and be merry or not merry, whittling away one’s time.

They will forget that their current energy and strength will not last. After the age of 39, the body begins to decay. One will lose energy, muscle power, hearing, eyesight, and the list goes on and on. Plus any moment, one may be scooped away from this earth without a moment’s notice.

Because this body has been given to us on loan. And only Parama Purusa knows for how long – we do not.

As sadhakas, we must always be aware of two things: 1) Our final abode is elsewhere, 2) Our body will not last long.

In that case, we will maximally utilise our body for attaining salvation, not worldly pleasures.

It is just like if a person goes to the market to get medicine for their ailing grandfather. With that goal in mind they will reach to the drug store, secure the medicine, and return home quickly with the medicine for grandfather. They will pointedly do their duty. In contrast, if one goes to the market and fails to remember their goal of getting medicine for grandfather, they will walk past the drug store and instead spend hours and hours in the cinema house, watching one movie after another – until midnight. Finally when they leave the cinema hall and walk to the market all the shops are closed. In the end, they return home empty-handed, with all their money gone and no medicine for grandfather. So they are scolded and punished for being so neglectful.

It is just like how degraded humans get punished by prakrti for forgetting their Divine Goal and instead indulging in other mundane allurements. For wasting their human life, they are punished and sent sliding down the pathway of negative pratisaincara.

BABA’S GUIDELINES

“O human beings, the path is ready for you, you just come!” Whoever is endowed with a human mind and a human body is entitled to follow this path, and at the end of the journey, one day, one is destined to attain Parama Puruśa. When Parama Puruśa, the Cosmic Cognition, is your goal, success is a must, success will be with you.” (Neohumanism in a Nutshell Part 1)

“O human beings! be established in the radiance of divinity and the splendour of valour and chivalry, because yours is the path of revolution. Your path is not the path of extra caution and scheduled movement. You are the traveller of a rugged path. You are travellers of an impregnable path. You have to march ahead proudly with the flag of Marga upright. You have no time to stagger or to look behind.” (Subhasita Samgraha – 1)

“O human beings, proceed ahead in the path of oṋḿkára towards subtleness. Do not run after the superficially pleasant mirage, dominated by tamoguńa. Establish yourself in sattvaguńa and then merge into Brahma. Reach the spot whence oṋḿkára has emerged. Awaken your dormant dynamism through sádhaná and devotion. Realize the mental elevation of divinity and merge this into the endless stream of divine mercy.” (Prakrti Tattva and Oṋḿkára Tattva)

“From distant ages past, you have been moving toward the Supreme State. You have suffered untold privations, and today you have the most favourable opportunity to become worthy human beings.” (Ananda Marga Ideology & Way of Life – 1)

Namaskar,
in HIM,
Giriish

PRABHAT SAMGIITA

“Je ga’n chilo mane ga’oya’, ga’ini ta’ha’ sabha’r ma’jhe…” (P.S. 3189)

Purport:

Baba, my and Your relation is very close– very intimate. The feelings and the relation that I have with You, I do not feel comfortable sharing
with others because it is most intimate.

Baba, the song which I prefer to sing for You, that very song I do not like to sing in the meeting– in dharmacakra, in the presence of others. In
shyness, I do not open my heart then. Those Prabhat Samgiita which I prefer most, I do not sing in front of others. Rather in that situation I sing
more common type of Prabhat Samgiita songs. In that way I suppress my inner feelings & desires.

Baba, You are always sitting in my heart and You know all these things. You always listen to the throbbing sensation of my heart. You know how much
I love You.

Baba, You are my dearmost; You are my Beloved. When I talk with You, then in my mind I do not feel any dilemma or any kind of complex or shyness. Without any hesitation I open my heart. Because You are my most close. When I came out after the meeting– dharmacakra, I did not hear the resonance of all songs that had been chanted there. Rather my own preferred song which I did not sing there, that special tune was resonating in my mind. And I went on listening to that very unsung song and it was charging my mind with Your divine love.

Baba, after forgetting all the shyness and just swaying in the hope of getting You, I go on asking for Your grace and Your proximity – that You please remain with me always as my own…

Advertisements

Read Full Post »

Date: Fri, 23 Nov 2012 20:21:32 -0000
To: am-global@earthlink.net
From: Tiirthapati Deva
Subject: Gunas: Story of Three Thieves

Baba

== GUNAS: STORY OF THREE THIEVES ==

~ HOW THEY RULE ~

Namaskar,
When you feel inspired to do more sadhana and be more vigilant in 16 Points then in that phase you are more dominated by sattvagun’a; and if you feel lethargic to do asanas but eventually do them in a half-way sort of manner, then you are more dominated by a rajogun’a; and if feel a complete lack of interest in spiritual life and are instead attracted to mundane and sensual pleasures, then you are more dominated by tamogun’a.

If most of the time you are dominated by sattvaguńa then you are a sattvaguńii.

Here Baba illustrates how the various three gun’as affect a person’s life choices.

Baba says, “A sattvaguńii person always finds sattvaguńa in everything. Similarly, a rajoguńii finds rajoguńah, and a tamoguńii finds tamoguńa. On visiting Káshi a righteous person [sattvaguńii] shall associate with the sages and saints on the bank of the Ganges and will find Káshi to be the most sacred place. A tourist [rajoguńii] will go round the city and find it a city like all others, while a cheat [tamoguńii] will find this city a proper place for his operations. The same city is visualised in three different ways by three persons according to their respective temperaments. ” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

Thus, sattvaguńa will lead one along the path to the Divine; tamoguńa pushes one along the path of severe degradation; and rajoguńa is more of a neutral enterprise, neither high nor low.

Baba says, “With the help of prakrti’s sattvaguńa, the aspirant can gain access into the universal, imperishable consciousness. When his mind merges in universal mind, this state is called “savikalpa samádhi”. According to natural principles, if the aspirant takes something limited and perishable as the object of his attainment and adopts it as the goal of their life, they unconsciously proceed toward tamoguńa – toward crudeness, and eventually towards animality. Tamoguńa alone is crudeness, and rajoguńa can be called dynamism, and sattvaguńa the harmonious enlightenment.” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

Finally we should also understand that all three gun’as are present within each and every human being – and every entity of this cosmos – but to varying degrees.

There are three gun’as, i.e. binding principles governed by prakrti, and they influence the mind of each and every sadhaka in various ways.

The preceding paragraphs and teachings provide a background about the nature of the three gunas and how they affect human thought and action.

HOW THIS AFFECTS PEOPLE IN DAY TO DAY LIFE

As noted, everything in this universe is bound by all three gunas, yet one is usually more dominant than the other two. For instance, if a normal person one day wakes up with the ardent desire to learn meditation, then it can be said they are now dominated by sattvagun’a. And if after some months or years on the path, they get tempted by alcohol and plunge themselves into a drunken stupor, then they regressed and were dominated by tamogun’a.

Not all examples are quite so stark; there are a thousand shades of gray in between and you may recognise in your own life when you feel more dominated by the sentient principle (sattvagun’a), and when more dominated by the mutative principle (rajogun’a), and when more dominated by the static principle (tamogun’a).

Baba says, “All the three attributes operate together in everything, although in varying proportions. Those things where sattvaguńa predominates are called “sattvika”, those where rajoguńa dominates are called “rájasika”, and those where tamoguńa is dominant are called “támasika”.” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

But whatever may be, ultimately these three gun’as are all binding principles operated by prakrti – the cosmic operative principle. They have their own limitations. These gunas themselves cannot liberate you from bondage. They cannot grant you mukti or moksa, not even sattvagun’a. And they can’t bring you to the abode of Parama Purusa.

To best illustrate this in a clear manner, Baba has recounted the story of the three thieves in various discourses. Here below is a summary of Baba’s story.

THE STORY OF THE THREE THIEVES

A sadhaka was once crossing a forested jungle in hopes of reaching to one great city. Along the way, the sadhaka was accosted by three thieves – Mr. Tamogun’a, Mr. Rajogun’a, and Mr. Sattvagun’a.

The thief named Mr. Tamogun’a wanted to kill the sadhaka and steal everything he had. And verily Tamogun’a was about to murder the sadhaka when the thief named Mr. Rajogun’a intervened. Mr. Rajogun’a was not in favour of killing the sadhaka; he merely wanted to tie him up and rob him. Mr. Sattvaguna remained quiet and watched.

Mr. Tamgoguna and Mr. Rajoguna then harassed and tied up the sadhaka, and then all three thieves went to go hunting in the jungle. While the other two thieves were still out hunting, the thief named Mr. Sattvagun’a returned to the scene of the crime.

With much remorse he looked at that sadhaka and said, “Oh dear, you are in terrible trouble. I am so sorry. I wanted to help you earlier, but with those other two guys around I could not intervene. So I had to keep quiet.”

Then Mr. Sattvagun’a quickly untied the sadhaka and gave him back his belongings. He then led the sadhaka through the jungle and stood at the very edge and showed the sadhaka the path to the city of lights. But Mr. Sattavguna himself could not leave the darkness at the edge of the jungle, as he was, after all, a thief. So the sadhaka was saved from the dangers of the jungle by Mr. Sattvagun’a, but then still had to advance further to the city of lights.

WHAT DOES THE STORY MEAN

(A) We can liken the thief named Mr. Tamogun’a to that aspect of maya that leads one to utter degeneration: drinking liquor, harming others, eating meat, torturing animals, etc. When one is dominated by tamoguna, their degradation is sure.

Many, many non-margiis fall in this category as they are quite satisfied with mundane allurements and lesser tendencies, and altogether oblivious about spiritual life. Within this camp, there are definite degrees. Some are just animals in human form gorged in primal instincts whereas others might be demons in human form as they wish to undermine the welfare of others.

That is why Baba paints such a gruesome picture of the thief tamogun’a in his above story. Because those dominated by tamogun’a get ruined, even destroyed. They are just like the living dead, killed by tamoguna.

(B) Mr. Rajogun’a is not quite as nasty or mean-minded as Mr. Tamogun’a, but we cannot think that Mr. Rajogun’a is very helpful either. Mr. Rajogun’a did not want to kill the sadhaka, rather he robbed the him and left him tied up to suffer in the dark.

In the practical sphere, we can think of human beings dominated by rajogun’a as those who run after name and fame, are bound largely by their ego, and are mostly living for their own self-indulgence.

They are neither service-oriented nor interested in higher ideals. Nor though are they plotting another’s complete destruction. On occasion, those dominated by rajoguna may even do decent works in life, but those works will still keep one in bondage.

(C) Then we come to the thief Mr. Sattvagun’a. In the above story, Mr. Sattvagun’a is basically portrayed as the hero. He helps the sadhaka get out of the dark jungle and march towards the city. He helps people out of the shadows of avidya maya and with the help of samvit shakti brings one onto the path of self-knowledge.

However, one should not then think that sattvagun’a can then liberate any sadhaka from all bondages. It cannot. Sattvagun’a itself is a binding principle – it keeps jiivas in bondage.

As the story shows though, sattvagun’a will bring sadhakas onto the right path. Those dominated by this binding principle will find the Guru, get initiation, have an appreciation for spiritual life, and live a sentient, God-centered existence.

ONE MORE POINT TO NOTE

Even then a sadhaka who is 65% sentient, 20% mutative, and 15% tamasik may fall prey, on occasion, to the ways of tamogun’a.

So being dominated by sattva’guna is not liberation. Still one is bound and prone to downfall.

Only if one is fully immersed in the thought of Parama Purusa – day and night, i.e. 99% sattvaguna – are they not prone to degrading activities. Then they are still in bondage to some degree (i.e. food, death etc), but they have almost zero chance of falling into the mire of tamogun’a.

THE ONLY ESCAPE ~ HOW TO GET LIBERATION

So the three binding principles – sattvagun’a, rajogun’a, and tamo’guna – each have their own agendas and function and keep the jiiva bound to the cycle of life and death. We must not forget that even good and noble actions are binding. Good actions reap good samskaras that then have to be exhausted.

Here Baba describes how maya can deliver one to the doorstep of the kingdom of Parama Purusa, but it cannot grant liberation. For that, one must cross one last hurdle, and to cross that devotion is needed.

Baba says, “Ma’ya’ has three gun’as – operative principles through which it works – viz., sattvagun’a (sentient principle), rajogun’a (mutative principle) and tamogun’a (static principle). They work and lie in an ascending order on the road to the Absolute. The sentient principle (sattvagun’a) has the capacity to take the sa’dhaka very near Him (Nira’ka’ra Brahma) by making the mind more and more subtle. But there still lies a gap between this point and Nira’ka’ra Brahma. This gap is known as bha’va or bha’vasa’gar. This gap can only be bridged with the help of devotion. Thus we see that ma’ya’, channelized properly (in its sentient operating principle) can take the sa’dhaka to a point very near Ishvara, from which point the domain of devotion begins.” (Subhasita Samgraha – 19)

So there is only one way to free oneself from the three thieves or three binding principles. And that is to develop a link with the Supreme Entity, for only He is beyond the binding faculties. Only by ideating on Parama Purusa can one cross the ocean – bha’vasa’gar – and reach unto Him.

BABA’S BLESSING

Baba says, “So one must remember that one may or may not attain salvation by dint of one’s own spiritual practices: one will have to depend on His Grace. And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharan’a’gati. This sharan’a’gati is the only reply to all spiritual questions. Thus He clearly says,

Api cet sudura’ca’ro bhajate ma’mananyabha’k
So’pi pa’pavinirmukto mucyate bhavabandhana’t.
Daevii hyes’a’ gun’amayii mama Ma’ya’ duratyaya’
Ma’meva ye prapadyante Ma’ya’meta’m’ taranti te.

“This ma’ya’ is a dangerous force. The dexterous hands of ma’ya’ create so many problems, and these problems are dangerous: Aghat’ana ghatana pat’iiyasii ma’ya’. It is very difficult for human beings to surmount the effect of ma’ya’. But I am there. Those who have resorted to sharan’a’gati, who have taken shelter in me, will easily surmount these waves of difficulties, of worries and anxieties in life. Even sinners should depend upon me – I am here to help them.” 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. Api cet sudura’ca’ro bhajate ma’mananyabha’k. “Even if the sinner of sinners resorts to sharan’a’gati, to complete surrender, then so’pi pa’pavinirmukta – they will be freed from all kinds of sins”: mucyate bhavabandhana’t. “They must attain salvation, for I am the granter of salvation.” (Subhasita Samgraha – 11)

Namaskar,
at His alter,
Tiirthapati

PRABHAT SAMGIITA

“Pradiip shala’ka’ jvele cali eka’, se priyo to mor elo na’…” ( P.S. 4794)

Purport:

Alone, sitting in isolation I lit the lamp. I was waiting and wondering why my Dearmost has not come. I wanted to have a glance of Him, to lay my
eyes on Him. Neither did He come, nor did He look towards me.

Sitting in dhyana, in my mind I prepared and decorated a seat for Him; I was waiting and waiting for Him. In dhyana, I was just asking Him for boons – to fulfill my worldly desires. I did not want to have Him. Rather, I wanted worldly things – boons etc. I did not ask for those things which are divine and eternal. Instead I asked for perishable, decaying, material things – which are under the bondage of time, space, and person. Instead of longing for Him, I asked Him for boon after boon. In my misguided dhyana, all these crude types of desires I had.

All that went in vain because my Dearmost did not come. In dhyana, when I was folding His seat and putting it away, I thought that without
pure devotion nothing is going to happen; I cannot get Him. What I did in dhyana was just a waste of time. Everything went in vain. I gave more
importance to worldly things in comparison to devotion and I went on asking for parabhakti from Him. That too went in vain.

Sitting alone I lit the lamp and waited, but my Dearmost did not come…

Read Full Post »

Date: Sun, 04 Nov 2012 20:32:58 +0200
From: Shankar Panigrahi
To:
Subject: Re: Old Hindu Dogma Getting New Colour in Ananda Marga #2

Baba

== RE: OLD HINDU DOGMA GETTING NEW COLOUR IN ANANDA MARGA #2 ==

~ A FEW EXAMPLES ~

(Note: This is the second letter in this series. A link to the initial letter is appended below. In addition, all below sections in brown italics are excerpts from that first letter. – Eds)

Namaskar,
The existing Hindu dogma of shraddhanjali or punyatithi (annual death ceremony) has been redecorated and given a place in Ananda Marga – not just in the form of so-called mahaprayan but also as an annual death day ceremony for Ananda Margiis who have passed away.

Unfortunately this has become a general trend in our Ananda Marga society.

Some may think this is something glorious, but when it runs contrary to Baba’s teaching, then there is no question of it being something good. Rather it is a dogma that should be removed.

The new dogma is that some are turning the death day of their dear relative into an annual death day ceremony.

Since 1990, there have been innumerable cases wherein margii families choose to observe the anniversary of the death of their cherished relative.

For instance, someone dies on July 1st, then the prescribed system is to mourn and observe death death for no more than 12 days. That means, by 13 July, all public ceremonies and gatherings related with the mourning of the deceased must be completed. That is Baba’s system.

But some families are opting to celebrate the death for years and years, by honoring the anniversary of the death each year on July 1. They mark those celebrations by reciting shlokas, distributing food and clothes, and garlanding the deceased margiis’s photo etc. Just as is done in the Hindu dogma of punya tithi / shraddha.

To some naive persons this may sound “honorable” or “respectful”, but it is 100% against Baba’s system.

SOME RECENT EXAMPLES OF DOGMATIC MARGIIS

INVOLVED IN ANNUAL SHRADDHA (DEATH DAY) CEREMONY

Unfortunately, here are a few recent examples of “prominent” margii families that are going against Baba’s teaching.

[A] The family members of Ac Harishankarji of Ranchi performed first shraddha divas (annual death day ceremony) by feeding the margiis & relatives. Then every year since on the death anniversary of Ac Harishankar they put garlands on the samadhi (tomb) which is inside their house premises. These are “important” margiis yet they are doing such activities each year on the anniversary of Ac Harishankarji’s death.

[B] Similarly, an important margii, Lokanath Pradhanji of Debagad, Sambalpur in Odisha state, is involved in death day ceremonies. Pradhanji was a college professor who was blessed with microvita sadhana by Ba’ba. But on the death day anniversary of his father, he performs akanda kiirttan for 12 hours in his residence, feeds the kiirttanites & relatives. This occurs every year on 13th June which is the occasion of his father’s death anniversary.

[C] Another margii, Pratap Nayakji is also involved in dogmatic shraddha or annual death day ceremonies. Nayakji is well-versed with Caryacarya, yet on the anniversary of his wife’s death, he performs kiirtan of Baba nama kevalam for 3 hours and feeds people. All done on the death anniversary of his wife. Indeed, every year he is honouring his wife with garlands. Ironically, before his wife’s death he was against mahaprayana, now he is in favour of it. By the way, Nayakji WT sanyasi before emergency period. He knows the rules, yet still he indulges in annual death day celebrations.

[D] Other important margiis like Bhaskar Jenaji does annual death day on the shraddha divas of his mother by doing mass feeding, akhanda kiirtan etc. Bhaskar Jenaji received microvita sadhana and other experiences, yet now he is plunged in dogmatic annual death-day celebrations.

[E] Likewise, Prof Aditya Mohantyji does annual death day celebration for both his wife & his father. He too was blessed with microvita sadhana, but performs akhanda kiirtan, and feeds the people on shraddha divas (yearly death day) of his deceased relatives.

In particular these three – Loknath Pradhanji, Bhaskar Jenaji, & Prof Aditya Mohantyji – are samaj leaders who go to conferences and seminars preaching the gospel of Prout and neo-humanism. Yet, see how they are sunk in hypocrisy.

WORST CATEGORY OF DISCIPLE

Actually, all of the above are so-called important margiis – holding important posts – but see their standard. They got opportunity to see Baba and get His blessing. When they were close to Baba they understood His guidelines, but as soon as they were apart from Baba they did keep His teachings in mind. Such persons are the worst type of devotees.

Baba says “According to Tantra, disciples are of three categories. The worst category are likened to pitchers placed inversely in a tub of water. Such pitchers contain water as long as they are kept in the tub, but as soon as they are taken out, all the water pours out. These disciples acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from the preceptor they forget all his teachings.” (Ananda Marga Ideology & Way of Life – 9, Tantra and Sádhaná)

That is the state of the aforementioned so-called senior and great margiis.

HOW TO BE GREAT

According to Baba, greatness is based on something else.

Baba says, “It is action that makes a person great. Be great by your sádhaná, by your service, by your sacrifice.” (Ananda Vanii #20)

According to Baba, greatness is not determined by being senior citizen or gaining a top university degree, or any other worldly quality. Greatness comes from one’s sadhana, service, and sacrifice.

The aforementioned persons think they are following so-called mahaprayan, therefore their dealing is good. But nothing could be further from the truth. They are drowned in dogma yet do not realise it. Such is their unfortunate state.

SPECIAL NOTE

Note: In Ananda Marga, shraddha should be done once within the 12-day mourning period and money must not be spent on food / feasting or charitable donations. Just we follow Baba’s given ceremony in Caryacarya. Spending money on shraddha means succumbing to Hindu dogma. So if one does a mass feeding in honour of the deceased during the 12-mourning period, then that is bad. Then there are those who do annual death day ceremonies and spend lavishly on food / feasting and donations. That is a second scenario. Both situation are bad, but doing a dogmatic Hindu-style shraddha on the anniversary day is worse. Any of the above margiis falling in either of these categories are living representations of Hindu dogma. They should change their ways immediately.

WHY THIS DEATH DAY DOGMA IS SO BAD

Since long, because of this death day dogma, Indian society has been exploited financially by Hindu priests. The common people incur huge loans and are forced to feed their entire village on annual death day celebrations. Plus they pay those priests enormous sums of money. If all this is not done, then they will not go to heaven. In turn, many lead miserable lives trying to repay these huge loans. Spiritually this is very bad and socially it is crippling. There are many reasons why this death day dogma is poisonous for society, but this is one of the major ones. Because of this, centuries ago led by Carvak, atheism was on the rise in India. People were getting exploited by the priests and Carvak stood up against those religious exploiters. Even then he could not root out this dogma completely. So still society is suffering. Now is the time for all Ananda Margiis to wipe out this dogma with our dharmic, God-centered approach, by Baba’s grace.

Baba’s system is a 12-day mourning period.

Of course we all know that Baba has firmly declared in Caryacarya that the period of mourning shall be 12 days – no more.

Baba says, “The period of mourning should not extend beyond twelve days.” (Caryacarya – 1)

Thus to observe an annual death day ceremony is against Baba’s guideline and against His wish.

All this type of dealing is not at ll pleasing to Guru.

However, certain families justify that when so-called mahaprayan is observed every year as shraddhanjali (dogmatic Hindu shraddha ceremony) in Tiljala, then why can’t we (i.e. the family) observe the death of our dear loved one, each year on the anniversary of his death.

They innocently think that by honoring the death day annually, they are pleasing both Baba and their deceased relative. But in true sense they are satisfying neither. Because to please Baba one must follow His teachings and to please a deceased person one must honor their wishes. And most often, in the case of a Ananda Margiis, honoring their wishes means following Guru.

Thus by observing the annual death day, neither party is pleased. The deceased is not pleased nor does Guru approve.

Yet people have fallen into this trap because that is the prevailing Hindu dogma and that is what groupists like Sarvatmananda have popularised in Ananda Marga.

This is the predicament and the new dogma that is taking birth.

DOGMA NO MORE

These people forgot Baba’s slogan:

Baba says, “You boys, you girls, you the spiritual aspirants, must always remember that you must never surrender at the altar of dogma. In the past, dogma committed so many nuisances, dogma created so many fissiparous tendencies in this human society. Your slogan should be “Dogma – No more! Dogma – No more!” Establish yourselves above the boundaries of dogma, and be established in the excellence of human glory.” (A Few Problems Solved – 4, Dogma – No More)

We must not succumb to the dogmatic Hindu beliefs of mass feeding on the initial shraddha ceremony nor observing the annual death day ceremony with feasting and public donations. As disciples of Lord Shrii Shrii Anandamurtiji, we must glorify Him by adhering to and practically following His divine teachings.

Namaskar,
Shankar Panigrahi

Note 1: PLEASE FORWARD THIS LETTER

For their welfare, please forward this email to any of the margiis mentioned in this letter, so they can adhere to Baba’s teaching fearlessly.

Note 2: LINK TO ORIGINAL LETTER

http://am-global-01.blogspot.com/2012/10/old-hindu-dogma-getting-new-colour-in.html

PRABHAT SAMGIITA

“Toma’r a’sa’-ja’oya’ hoy na’ kabhu, prabhu ekatha’ jeneo na’ ja’ni…” – P.S. 274

Purport:

Baba, You always remain with me & with everyone eternally; that is why it is said that Your arrival and departure never happens. I am aware about this eternal truth, but even then I do not know and I remain forgetful. I know this very fact, but also I do not know. Your welcoming and Your farewell are not possible because You are eternally present. This is such a mysterious notion that I know, and even then I do not know. I do not like to believe. Sometimes I think You are near and sometimes I think You are far. That is my misunderstanding.

Baba, You have created this world in such a way that when anything is flourishing or blooming, the seed of destruction is hidden within. In due course it perishes. This type of divine play is going on in this cosmic cycle, eternally. On the one side with Your two eyes You saturate everyone with Your love, and on the other side from Your third eye the flame of fire burns everything.

In this creation of Yours, the sweetness of effulgence is always accompanied by the black shadow of death, which falls gradually. But in this entire divine play You are the black shadow and You are also the effulgence; You are everything. Baba Your welcoming and farewell never happens because You are omnipresent…

Read Full Post »

Date: 08 Oct 2012 19:06:37 -0000
From: “Acintya Mittra” a88mittra@
To: am-global@earthlink.net
Subject: Prout Practiced in Every Ideal Family

Baba

== PROUT PRACTICED IN EVERY IDEAL FAMILY ==

~ Part 1 ~

Namaskar,
In this age of extreme capitalistic greed & avarice, where materialism and the profit motive are king, it is very clear that the time is ripe for the sprout of Prout to grow and come to fruition.

Already, Prout is very much a practical philosophy that is manifest on this earth: The major tenets of Prout are being practiced by ideal families across the globe.

HOW PROUT IS ALREADY MANIFEST ON THIS GLOBE

A true family functions off of the dual approach of service and consumption. Things are done and goods are purchased for the welfare and utilisation of those family members – not for profit. If someone is sick, the right medicine is procured: Period. And if someone is hungry then food is offered etc. There is no question of deliberating if a particular action will be profitable or not. According to their means, family members provide for everyone in their family.

And that is indeed the way Prout functions: It is based on the rational consumption and utility of resources for the well-being of all. So the ideal family unit and Prout are quite compatible.

Furthermore, no true family will ever bring vices into their home that are not needed or harmful like cigarettes, toxins etc. They will not intentionally undermine the well-being of their family in this way for their own self-interest – never.

So the manifestation of Prout as a pillar of society is not something beyond our grasp or beyond human conception. All that is needed is to apply those same Proutistic principles that are already present in our family lives to the greater society.

Now let’s take a closer look at this entire situation.

THE WORLD IS READY FOR PROUT:

CAPITALISTS IMPOSE HARMFUL AGENTS INTO SOCIETY

At present, the world is working off of the greedy capitalistic model. Businesses, industries, and economies all over the globe are based solely on the profit motive. That is the be-all & end-all of capitalism: So long as a business is able to make money then its presence is justified in the society.

For that reason, businesses do not care about what is needed in the society, nor do they care what is beneficial for the society. Only they are concerned with turning a profit. That is the golden ticket. With that in mind, an industry may produce all kinds of useless or even harmful products, so long as they think they can make a profit.

For instance, to increase profits, capitalists fill society with gambling halls, narcotics (illegal drugs), perverted literature, violent video games, degrading movies, harmful medicines, tainted food products pornography, and so much more. These vices and caustic items are lethal for society, even then capitalists impose them. Why? Profits. The bottom line for them is how much money they make – not the well-being and proper growth of society.

The world has grown weary of the ill effects of capitalism. Goodp people in all areas are seeking the right alternative to the exploitative and profit-oriented capitalistic system. By merely talking to people about Prout is a big step toward bringing Prout from the model of the ideal family to the general society.

THE WORLD IS READY FOR PROUT:

CAPITALISTS FAIL TO DO THE NEEDFUL, RATHER EXPLOIT WEAKNESS OF SOCIETY

Not only do capitalists inject harmful agents into the society, but there are many things that are needed but are not produced by capitalists because they are not profitable or marketable: Solar cars, cheap medicines, well-insulated homes, locally grown foods, and so many things.

For instance, nowadays doctors, drug companies and lab technicians do not research or produce medicine for uncommon diseases like vitiligo (white patches on the skin), testicular cancer, gastric lymphoma and so many more. Verily, there are so many diseases classified as “rare” where no medical research is in process because the money is not there. Basically, if less than 200,000 people suffer from a disease in the US, it is labeled as “rare” or “orphan” – in which case drug companies and medical researchers do not want to touch it as it is too costly for them, i.e. too difficult to make a big profit. So those people who contract these diseases are left to suffer.

At the same time, there are hundreds of drugs / medicines made each year for common diseases like coronary heart disease because that is profitable. Even though there are a sufficient number of medications on the market to treat those who are ill, they invent more medicines just to make a profit. Often they just transger the same medicines into a new bottle with a new label just to increase sales. Then they stop producing generic medications so people are forced to pay top-dollar for name-brand meds. And of course they rarely (or never) tell patients they can cure their hypertension entirely through lifestyle changes. Why do they not say anything? Because they do not want to lose paying customers for their products, i.e. medicines.

These are but a few of the tricks done in today’s greedy medical industry whereby needed products are missing entirely and profitable ones are mass produced because they are money-makers. The outcome: The needs of society are not met – only those at the helm increase their income.

This approach of course is not just related with the medical industry. There are so many much needed products missing from the marketplace on the whole, simply because capitalists do not think them profitable. I am sure everyone can easily generate their own list of things.

Here the entire concept is that the faulty approach of capitalism does not consider human interest and welfare, rather it just imposes its will on society in order to increase sales and make a bigger profit.

Such an approach has gone on long enough – people are looking for answers. And that solution Baba has given: Prout. And Prout is the practical approach as already ideal family members subscribe to Prout principles.

FAMILIES HEAL A WEAKNESS, CAPITALISTS EXPLOIT IT

Here is another way of examining this situation. If any family member is sick, then with a compassionate heart the other members of the family will nurture and care for them. Because that person is in need of support. But in the greedy capitalistic society, when someone is in need of something, then immediately big business and corporate entities devise ways to exploit that particular weakness. For instance, if the power goes out then corporations will double the price of generators because they know people need home generators. Thus, wherever greedy capitalists find a soft spot or point of weakness in society, they exploit the situation to enhance their profits. That is the way capitalism works.

Prout, on the other-hand is not based on profit, but rather consumption. Proutists will produce more of what is needed in order to meet the needs of society. They will not exploit the situation for their own gain, but will rather try to solve the problem.

Is this not the healing balm for today’s greedy, capitalistic society.

SUMMARY: PROUT IS NOT FAR OFF

Given today’s environment, it is clear that soon Prout will take shape on this earth.

In truth, we are much closer than we think. Already Prout is established in ideal families around the globe and soon those ideals will take shape on a broader level in society.

More about this will be shared in my next letter on this topic. Please write in with your thoughts and reflections.

Namaskar,
Acintya

Note: PROUT VS CAPITALISM

Here is but one of Baba’s many teachings wherein He contrasts the greedy approach of capitalism with the rational, holistic manner of Prout.

Baba says, “Economic decentralization means production for consumption, not production for profit. Economic decentralization is not possible under capitalism, because capitalist production always tries to maximize profit. Capitalists invariably produce at the lowest costs and sell at the highest profits. They prefer centralized production, which leads to regional economic disparity and imbalances in the distribution of the population. In the decentralized economy of PROUT on the other hand, production is for consumption, and the minimum requirements of life will be guaranteed to all. All regions will get ample scope to develop their economic potentiality.” (Proutist Economics, Economic Democracy)

PRABHAT SAMGIITA

Introduction to Prabhat Samgiita #3007:

In this song, Baba explains how even though some sadhakas are aware about sadhana, the do’s and don’ts of life, and the disciplined system of practice, they can’t follow the cult properly because of the various pashas [bondages] and ripus [internal enemies]. However, by Baba’s grace, if in the corner of their heart there is devotion, then they will feel in their heart that the Lord will help them reach the final Goal.

In this song, Baba has come to the sadhaka and the sadhaka is communicating with Him. During the first few minutes, i.e. the first stanza, the sadhaka is speaking indirectly to Him and telling: You promised me in dhyana that You would come, and now You have come so please grace me.

Prabhata Samgiita #3007:

Ke jeno a’sia’ marme pashiya’,
Bolilo- madhu ma’se a’sibe-

Mor jata dos’a mane ca’pa’ ros’a,
S’amiya’- karun’a’- karibe-,
Bolilo- madhu ma’se a’sibe-

Path dekha’yecho path bujhiya’chi
A’——————————–a’
Path dekha’yecho path bujhiya’chi
A’lasye upeks’a’ karechi—
Jene shune bhu’l pathe caliya’chi
Bharosa’- holo smita ha’sibe-,
Bolilo- madhu ma’se a’sibe-

Ja’ni mor bolite- kichu na’i,
A’—————————————a’
Ja’ni mor bolite- kichu na’i,
Toma’r jinise mor bole ja’i
E moha chalana’ shra’nti ya’tana’
Bolo nirasan karibe- kabe,
Bolilo- madhu ma’se a’sibe-

Ke jeno a’sia’ marme pashiya’,
Bolilo- madhu ma’se a’sibe-

Purport:

(Note: Here the sadhaka is indirectly addressing Parama Purusa as He, but the sadhaka is talking to Parama Purusa.)

One day in my sadhana someone (Baba) appeared in my mind, in my heart, and said He would come in the vernal month. He also told me He will wipe away all the sins which I committed – knowingly and unknowingly – by his karuna of dharma samiksa. He told He would forgive me for my suppressed frustration and all my shortcomings, and shower His karuna’.

(Note: Now in their conversation the sadhaka is directly addressing Parama Purusa as You.)

O’ Lord now You have come to me. You have shown me the path and taught me sadhana, 16pts, all the do’s and don’ts, and conduct rules. I understood everything theoretically and memorized it all. By Your grace I understood Your guideline; yet because of my lethargy, I neglected to follow that path. I always thought I would do dharma sadhana tomorrow but never did it in the proper way. I went on living an improper life. Knowingly, I treaded the wrong path, but because of Your love and compassion towards me, I always feel in my heart that You will gently smile [1] when You come and shower Your grace and clean me. Now You have come, so please grace me, O lord.

Baba, You have created me. This entire universe is Yours. I know I have nothing to call my own; nothing belongs to me. Even this physical body which is giving me shelter, this also is not mine. Even then I think of Your objects as mine. [2] Because of my inflated ego and false vanity, I wrongly think that all these worldly possessions which I have are mine. This infatuating deception, this agony of illusion, O my Lord, please tell me when You will dispel it.

Baba, I do not have strength to follow your path, now You have come by Your causeless grace pull me towards You on my Lord…

END NOTES FOR PRABHATA SAMGIITA #3007:

[1]: When you have deep, deep love for someone, then you know in your heart that when you see them, they will not think about your past mistakes but will instead express their kindness and affection. It is just like how a small child never thinks: “My mother will only calculate about my wrongdoings when she sees me after school. Instead, with her love my mom will warmly embrace me and serve me something sweet to eat.” In stark contrast, in the case of the judge and a convict, that never happens: The judge will always look upon the convict with consternation. Whereas in the loving relation between Parama Purusa and the sadhaka, when they meet He always showers His grace and kindness because at that time both feel truly happy just by seeing one another.

[2]: Commonly human beings think that the material possessions that they have are their own and they brag about that to others. People think, “I
have this property and this mansion and this prestige etc.” But they do not know that what they think is theirs does not actually belong to them. The real owner is Parama Purusa. What to say about one’s property, their first shelter,. i.e. their body, also belongs to Him.

Baba says, “This body, this mind, this wealth has been given to me by Parama Purus’a…That is, the actual owner of this body, the actual owner of this mind is He.” (Ananda Vacanamrtam – 14)

Read Full Post »

Date: 26 Jun 2012 19:38:29 -0000
From: “Manoj”
To: am-global@earthlink.net
Subject: Relations with Others

Baba

“Arupe chile tumi rupe esecho, dhara’ke a’loke bhaviyecho…” (PS 2665)

Purport:

Baba, You were formless in Your unexpressed stance of Nirguna Brahma but now by Your infinite grace You have come in form as the Taraka Brahma [1]. Baba, You are so gracious. You have filled this earth with Your divine
effulgence and fathomless grace. Baba, with Your boundless compassion You have saturated this world with Your divine nectar. O’ Lord, You are the most Loving Entity in this vast universe. I do pranam to You again and again. I surrender completely at Your lotus feet.

Baba, in whichever direction I look on this earth, I only see Your magnificent Self in this expressed world. Baba, besides You nothing else exists; except You, I do not see anything. You are reflecting Yourself in each and every entity – animate & inanimate. Baba this world is filled with Your divine presence. O’ my dearmost, You are expressing Yourself with such overflowing bliss in each and every molecule and atom of this creation and in the transcendental realms also. Everything is filled with Your grace– both the expressed and unexpressed worlds. Nobody is alone; nothing has been forgotten. All are under Your loving shelter. Baba, although You are present throughout this created universe, even then in Bhavatiita [2] also, only You are there. Baba, You graciously fill both the manifested and unmanifested worlds with Your divine bliss.

Baba, You are the Goal of everyone. Without You, nobody has any future. Those who do not realise this think they are everything. But ultimately because You are the Goal of life their extreme arrogance gets pulverised. Their vanity is just wallowing at Your feet with the hope that You are going to forgive them and shower Your infinite grace and save them from total destruction because You are eternally established in karuna’.

Baba, You are so gracious; You have come and showered everyone and everything in Your bliss…

NOTES TO PRABHAT SAMGIITA #2665:

[1] Ta’raka Brahma: Some naive persons think that Taraka Brahma is gone. But that is not true. Because the dhyan Baba has taught us is the ideation on Taraka Brahma. And Baba Himself has said that to know Him and have Him, one must get Him in dhyana. That is why even central workers who were surrounding Baba 24hrs day were also forced to close their eyes and do sadhana each and every day. Because the real connection with Taraka Brahma occurs within. That is why we can say that the presence of Taraka Brahma lives on and on for devotees. Because it is in that form that He is present in dhyana. And indeed that is the only way to realise Him. And that dhyan did not change after 1990 – it is the same meditation. In that case which devotee can truly say that Taraka Brahma is gone – no one. Because by His grace each and every day we communicate with Him in dhyana in His divine form as the Taraka Brahma.

All in all, this is a vast discussion and there numerous angles to discuss but the overarching idea is that for devotees, the divine Presence of Taraka Brahma goes on and on as Baba remains ever-present in their mental plate in that form.

Baba says, “Ta’raka Brahma is not a figure of philosophy – it is a creation of devotional sentiment.” (Idea & Ideology)

[2] Bhavatiita: In His stance of bhavatiita, Parama Purusa is beyond all physical manifestations and beyond all thought conceptions.

Baba says, “Parama Purus’a, the Supreme Reality, is beyond all speech and thought: He is beyond the reach of the vocal cord. So He is bha’va’tiita [“beyond bha’va”]…The more one thinks of His infinite qualities, the more one becomes speechless, the more deeply one becomes absorbed in Him. However He is viewed, He is seen to be the newest of the new– constantly new. That is why He has been described as bha’va’tiita abhinava [“beyond
bha’va, ever-new”].” (Namah Shivaya Shantaya, Disc: 19)

== RELATIONS WITH OTHERS ==

Namaskar,

Baba says, “Bear in mind that you have a duty towards– indeed, you owe a debt to– every creature of this Universe, but towards you, no one has any duty; from others, nothing is due.” (Caryacarya – 2, ‘Sadhana’, pt #3)

In the various dogmatic religions, it is often taught that God has created this whole universe solely for the enjoyment of human beings. That is why, without a second thought, religious followers kill animals and exploit downtrodden people up to the bone without any qualms. Such followers think that everything has been put on this earth for my pleasure and gain.

Motivated by this dogmatic teaching, selfish people’s mind works in that way. Such people think that, ‘Others have the duty to take care of my situation and their own situation as well. And they should not bother me about their own problems’. This is the way such selfish persons think. And if due to some reason that same lowly person helps others then that selfish person thinks that in the near future the person they helped should pay them back in full plus interest for their so-called service. Thus there is no question of true duty and service; these ideals have no place in their mind.

Because of all this, present day society’s condition is unfavourable – bleak. All around the west these things are quite common, as well as in the big metropolitan cities of the east. But Baba’s teaching leads in a different direction. In His above mandate from Caryacarya, Baba is very beautifully guiding us that our duty is to serve everybody – without any expectation of anything in return.

Namaskar,
Manoj Deva

Read Full Post »

Date: 01 Apr 2012 22:46:05 -0000
From: “Hariish Dev”
To: am-global@earthlink.net
Subject: Next Life: Greed for Name and Fame

Baba
Next Life:

Greed for Name and Fame

Namaskar,
Here below Baba guides us how important it is to keep pure ideation when helping and serving others.

Baba says, “Those engaged in social service devoid of ideation on Parama Purusa, then when performing their good deeds they become greedy for name and fame. And they like to see the newspaper coverage of their great works.”

“So in this case the person falls under the instinct of greed- because he is greedy for the popularity of his own unit name and fame. And due to the domination of this greed instinct, in his next life he will be born according to those reactive momenta– which is depending upon the dominance of a particular vrtii.”

“So in natural course the Creative Principle will provide him with the body of a cat which is always greedy for food. A cat is so greedy that when sneaking into the kitchen to devour some food, even if the cat gets hit and jumps out the window; then just a few fractions of a second later that same cat again tries to enter into the kitchen via the door– to again try to get some food. All due to its avaricious nature.”

“Thus this is the fate and next life of those who cannot control their greed. Here it should also be noted that Parama Purusa did not do anything to create this situation. Rather, according to the desires of the jiiva he will get the new life.” (AV (B)- 10, 22 April ’79)

Namaskar,
Hariish Dev

Read Full Post »

From: “Arisudan Deva”
To: AM-GLOBAL
Subject: You Can’t Escape from Divine Reward or Punishment
Date: Sat, 24 Mar 2012 19:13:54 +0000

Baba

== YOU CAN’T ESCAPE FROM DIVINE REWARD OR PUNISHMENT ==

Note: This letter is based on Baba’s discourse, The Science of Action, delivered on the occasion of Shrávańii Púrńimá 1959 DMC, Bhagalpur, as well as His other discourses on action-reaction theory.

Namaskar,
Many are interested in knowing more about karma theory and in particular how the requital of samskaras happens. In one of His discourses Baba has shed light on this.

First let’s examine a few case scenarios and then identify the operative factor involved, as well as other key elements.

SUPPOSE YOU…

Suppose you were helping someone who was sick and bed-ridden for an entire week, and they experienced much relief by your service. The requital of that samskara is not that in the near future you are going to become sick and somebody will serve you. This is not the way samskara theory works, according to Baba.

Or suppose, you broke someone’s leg, the requital of that samskara is not that in this lifetime or the next someone is therefore going to break your leg. Baba explicitly tells us that this is not the way it works.

Or suppose you and another person climbed a tree and you pushed him from the tree and he died. The requital of that samskara is not that in this lifetime or the next someone will push you from a tree wherein you die. This also is not the way it works.

Or suppose you helped someone fix their motorcycle then it does not mean that at some point in the future someone will help you fix your motorcycle. Karma theory does not work like that.

Or suppose you killed a shark, it is not that a shark is going to swallow you in your next life.

The central idea is that the reaction of one’s past deed is not identical in presentation to the original action. It is not based on the theory, “an eye for an eye.” Our samskara theory is far more subtle and complex than that.

THE OPERATIVE FACTOR

What then is the operative factor in determining how one will undergo the reactions of their original actions?

Here Baba tells us the key answer: The requital of samskaras, or samska’ra bhoga, happens in the mind. The mind does the action and the mind faces the reaction.

Let’s revisit one of our earlier examples: If you help someone while they are sick and bed-ridden, then in that person’s mind they feel a sense of relief and happiness because they know they are in good care. Your service soothes their pain and suffering.

In reaction, you may experience that positive reaction in any number of ways: Someone might unexpectedly support you in a public debate and you felt so happy; or someone might return your lost wallet with all the money inside thereby giving you so much psychic relief; or someone might lift you up from the road and bring you for medical treatment after you fell and broke your knees and you felt so much gratitude. All these events might happen in response.

The key point being that samskaras are expressed by the degree of pain or happiness felt by the mind. Physical experiences alone do not represent the burning of samskaras. Rather it is the degree of pain or happiness experienced in the psychic realm. For instance, if someone goes to the operating room to have surgery and in the mind they do not feel any pain, then they are not exhausting any samskaras.

When burning a samskara, there may or may not be the presence of physical pain, but there must be the presence of either mental pain or happiness. Because the expression of samskaras occurs in the mind.

That is the operative factor: Pain or joy will be experienced by the mind.

THE QUESTION OF INTEREST

Another key point in the requital of samskaras is the amount of payback and how interest figures into the equation.

Let’s just say you have given your bed-ridden friend 30 positive points of psychic relief, then you will receive at least 30 points of happiness in the future. The more time that goes by, the greater amount of interest you will have earned, in which case you may receive 45 points or even 50 points of happiness.

In short, you have accumulated a good samskara – the principal of which is worth 30 points. Then you are going to receive that 30 points plus interest, depending upon how much time transpires. How you experience the reaction might take shape in any number of ways, as mentioned above. But it is certain that you will receive that same degree of goodness, joy or happiness in the mind, plus interest.

Let’s revisit another example: If you push someone from a tree and they suffer 65 points of misery in the mind, then at some point in the future you will undergo 65 points of misery plus interest, depending upon when you undergo the reaction. Depending on how much time transpires the reaction might equal 85 or 90 points of pain. And that might get expressed in any number of ways: You might crash your car and agonize over the loss, or you might be publicly humiliated at work and face so much shame. So it does not mean that someone will push you from the tree. But you will have to undergo 65 points of pain plus interest, depending on how much time lapses between the original actions and the reaction.

So that is the interest rule with regards to samskara theory.

THERE IS NO ESCAPE

One other key point that must not be lost sight of: You can’t escape the consequences of your good or bad deeds by doing more good or bad deeds. For instance, if you stole $10, and then donated $100 to charity, still you have to undergo the negative samskara of having stolen $10. There is no escape and no place to hide. Sooner or later one must undergo the reaction to that negative deed. Baba explains this in detail in various discourses.

SUMMARY:

HOW IT WORKS & THE GOLDEN RULE

So here is how samskara theory works:

(a) Whatever action you did – whether it be good or bad, helping a sick friend or pushing someone from a tree – then you will undergo the reaction to that action in the mental sphere. What exactly the reaction will be is not known – only it is known that you will experience joy or pain in the mind, and that may or may not be accompanied by physical pain as well.

(b) The amount of mental pain which you have inflicted on others or the degree of joy you have given others is what you yourself are going to face in the psychic realm, plus interest. The more time that goes by, the greater the interest.

In brief, that is how action-reaction theory works. It has nothing to do with undergoing the same type of action such as being pushed from a tree if you pushed someone else from a tree. Plus there will always be interest added onto the principal. If you did 23 points of good, you will experience 37, 35, or 49 etc points of goodness, depending how much time goes by.

The golden rule of our samskara theory is that the degree of psychic suffering you inflict on others you yourself will undergo – plus a little extra. And that suffering can undertake a multitude of forms. The only constant is that you will undergo that degree or mental pain plus interest.

In all such cases the psychic suffering is the operative factor. When facing the reaction of that samskara, you will suffer psychically to that same degree plus interest. You may or may not suffer physically as well. The chief measurement is psychic pain or pleasure. That is the operative factor in samskara theory.

Namaskar,
Arisudan Deva

Note 1: BABA’S PRACTICAL EXAMPLE

Here Baba gives us a practical example of how samskaras take shape in one’s life.

Baba says, “When people rob others, or indulge in hypocrisy, or cheat people, or indulge in tall talk day after day, they are committing original actions. When a dishonest government employee accepts a bribe it is an original action, and when his son gets sick and has to be rushed to the doctor it is the reactive action (the reaction to the original action). When his son dies he laments, “I haven’t knowingly done anything wrong. Oh, Lord, why have you given me such severe punishment.” But God did not give him any punishment – the deep sorrow he felt at the death of his child was the result of his past original actions.” (Ananda Marga Ideology and Way of Life – 8, Sádhaná)

By Baba’s above example we can understand the following:
1. The father had a very negative samskara to suffer and that took expression in the form of his son dying.
2. The son had a very negative samskara to die an early death and that was used in combination with his father’s samskara to suffer.
3. In this way parama prakrti organizes and arranges everyone’s samskaras.
4. In spite of all this, when people we know need help we must come to their aid. You should not succumb to dogma and refrain from helping because you think that you are interfering with prakrti’s grand plan. Rather one must help – not to help is to commit sin (pratyavaya or sin of omission) and thereby incur samskara.

Note 2: SPECIAL GRACE OF PARAMA PURUSA

With their devotion in sadhana and by the grace of Parama Purusa, a sadhaka can quickly burn all their remaining samskaras.

PRABHATA SAMGIITA

“Priyatama ama’r ghare eso, a’loy purn’ kare…” Prabhata Samgiita #3776

Purport:

O’ my dearmost Baba, please come to me and fulfill my age-old longing. Please grace me and satiate my desire. Please come with Your sweet smile and with Your heart-rending, most attractive lips. Please grace me and fill my heart.

Baba, I do not want anything from You; I want to surrender everything unto You. I only want to offer myself. I want to be ensconced in Your tune and melody. I want to move on that path which is the most pleasing for You. O’ Parama Purusa, I want to involve in Your shravana, manana, nidhidhyásana [1], japa and dhyana. In the past I wasted a lot of time running after imaginary things – mirages. I was sunk in so many dogmas – temporary and ephemeral allurements, thinking they are my permanent shelter.

In the past I was involved in spreading various dogmas: Thinking that some human beings are low and some human beings are high, creating disparities & differentiations, giving unnecessary importance to temporary and worldly status etc. By this way, so much time and money went in vain. My whole life drifted in this way.

O’ Divine Entity, now by Your grace I have understood that only You are the eternal truth. Baba, please come to me; I want to surrender…

END NOTES FOR PRABHATA SAMGIITA #3776:

[1] Shravana, Manana, Nididya’sana: Here below Baba explains the great import of these three devotional practices.

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

Read Full Post »

« Newer Posts - Older Posts »