Baba
Growing bhakti
Namaskar,
In Ananda Marga, we only ask for bhakti. The question arises then, what is the situation of those who ask for something other than bhakti. Asking something mundane from Parama Purusa is not very good, but it is far better than remaining a non-believer / atheist and not asking anything at all.
So those who are asking for money, name and fame, material wealth, or prestige, at least they believe in God and feel that He is omnipresent and all-powerful and can bestow all kinds of boons etc. That is better than non-believers who think that they themselves are everything and there is no God.
http://anandamargauniversal.blogspot.com/
Asking for prestige and material gain is tamasik bhakti and in due course this type of feeling may change to rajasik bhakti. Those without a more refined sense of bhakti can start at that point. In this way, they may develop some sort of relation with Parama Purusa. And in due course, as their worldly longings dissipate, birth after birth, they may shift to a higher level of bhakti. That is the slow gradual path.
AM is the direct route
In the case of our Ananda Marga, we do not follow this slow path. As Ananda Margiis, we move directly ahead with a higher standard of bhakti and attain Him in this life itself. That is Baba's guarantee for every sincere Ananda Margii. In contrast, non-margiis follow a very gradual path. They ask for mundane boons and then, after many lives, move ahead to a higher standard of bhakti.
One thing to keep in mind: On this path of low bhakti, there is always the danger of falling because in asking for crude material allurements from Parama Purusa, people can forget Him completely and become fully engrossed in material desires. In that case they will not progress gradually, but rather degrade themselves quite quickly. Even with this danger at hand, this path of crude bhakti is better than atheism.
Ask in both good times & bad times
Both in good and bad times one should ask His divine presence.
http://anandamargauniversal.blogspot.com/
My Parama Purusa, I am in trouble please resolve this issue; Parama Purusa, come and enjoy these good days with me in this beautiful place.
When we communicate with Parama Purusa we progress spiritually, by His grace. As that closeness develops then naturally He will like for you to ask something from Him. In contrast, one does not like to ask anything from the enemy. That is a central theme of spiritual life. Here below we further investigate this topic: What to ask for when communicating with Parama Purusa.
Mother likes if children ask her for sweets
Consider this analogy. When a mother goes to the shop to bring home sweets for her children, then she is especially pleased if the children ask, "Ma, did you bring us any sweets to eat." Then the mother feels even more joy in feeding those sweets to the children. Certainly she would have given the sweets to the children even if they did not ask, but it is more wonderful when they ask. Same is the case when bhaktas ask Parama Purusa to grace them by giving them bhakti. Then He feels very happy and lovingly bestows His grace and satisfies their request.
Come & have some sweets with me
(Below is an English summary of Baba's original Hindi discourse: DMC 29 Jan 1984 Gorakhpur)
http://anandamargauniversal.blogspot.com/
So, "tatvabha'va't", i.e. think about Him in this way:
Parama Purusa is mine and I belong to Parama Purusa. Parama Purusa is with me. I am never alone - not in any circumstance. Parama Purusa is with me, both in my pleasure and pain.
I will always call Him during times of sorrow, but will not call Him in times of happiness.
This approach I will not do. Rather, I will certainly call Him both in times of sorrow and also during my periods of happiness. I will request Him to help in my periods of pain as well as in times of pleasure.
Yes, during times of sorrow I will request, "Parama Purusa, I am in pain please come and help me remove this problem."
And during times of pleasure I will say, "Parama Purusa, I am happy, please come and have some sweets with me."
[Margiis: Baba..Baba..Baba....]
...What you say..? Don't you do this..? You don't do?
Call Parama Purusa in pain & pleasure
You call Him in pain and not in pleasure. You don't invite.
http://anandamargauniversal.blogspot.com/
[laughter]
Do you invite Parama Purusa in happiness? You do not invite Him then. You only invite Him in times of sorrow. Yes, you should invite him both in times of happiness and sorrow.
So, this is tatvabha'va't. Tat means "that" Bhava means ideation. i.e. feeling of that. Always take ideation of that (Parama Purusa). Do your work with your hands and legs but take His feeling in mind, to which we call our Guru mantra.
[English summary, DMC 29 Jan 1984 Gorakhpur]
Conclusion
Finally, if you ask Parama Purusa for bhakti, that is always safe and one is sure to get His grace.
http://anandamargauniversal.blogspot.com/
Ananda Marga ideology states, "If the Lord comes to you and says, “What do you want?”, what will you reply? You will certainly ask for what you think you need. But as you do not know what you really need, you should say, “Oh Lord, you know best what my need is. So you should give me what You feel is necessary for me.” You must leave everything unto Him. Why should you risk asking for anything? But even then if He insists, saying, “No, you tell me what you want”, then you should reply, “Give me parábhakti, give me shuddhábhhakti (absolutely pure devotion).” Those who ask for parábhakti or shuddhá bhakti will certainly acquire the things they need also. Thus due to their devotion, the devotees are always intelligent. You should be an intelligent devotee like this." (1)
Namaskar,
In Him,
Dhiiratma
About our scripture
The indicated section was the English summary of the original Hindi discourse. This has yet to be printed in English, while the Hindi was printed in Subhasita Samgraha - 16, yet it does not properly reflect Baba's original spoken discourse.
References
1. Ananda Marga Ideology and Way of Life, 29 November 1970 DMC, Kolkata
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Important Teaching ==
Difference between true human beings & others
Ananda Marga ideology says, "The third essential factor of Bhágavata Dharma is sevá. Only humans are aware of their own identity. Plants, animals and material objects are not aware. A rupee does not know that it is a rupee. A mango tree does not know that it is a mango tree. A jackal does not know that it is a jackal. But humans know that they are human. Human beings also know that Parama Puruśa is their source of impetus, is their Father, and that they are all His children. As His children, they have a brotherly relationship with all other jiivas, or unit beings. Due to this knowledge of brotherhood, the human is superior to all other beings. Parents are greatly pleased when they find that their children have been loved and helped by someone. Similarly, Parama Puruśa will be pleased when you serve His creation – not only human beings, but also plants, animals, and the rest of creation. That is, bhúta yajiṋa, pitr yajiṋa and nr yajiṋa are to be performed. Those who have this feeling are in the real sense of the term human beings. Just having the body of a human does not make a person a real human being, a rational being." (1)
Note: There are many, especially in materialistic societies, who do solely for their own self-gratification and personal entertainment etc. Sometimes it may look like they are doing social service work, but it is not social service in the true sense. Because they are doing that "service" only to enhance their own prestige, garner praise, or because it gives them some sort of selfish pleasure. The proof is when the "service" work is no longer pleasurable or suiting their needs, then they stop doing it. In that case, what they are doing is not service, but a form of selfish indulgence. If in their “service” activities, a person does not have the feeling of Brahma bhava, then what they are doing is not true service, but a form of selfishness. Those who are doing true seva are real human beings, and those who lack this quality are not real human beings.
Reference
1. Ananda Vacanamrtam - 3, The Requirements for Sádhaná
== Section: Important Teaching ==
False pictures of Radha & KrsnaAnanda Marga ideology states, “When a devotee moves towards Parama Puruśa with intense yearning for Him, it is called rádhábháva. When a devotee finally reaches Parama Puruśa by virtue of this intense rádhábháva it is called the union between Rádhá and Krśńá in the Vaeshńava scriptures.”
“Who is Krśńa? Here Krśńa is none other than Parama Puruśa. You might have seen some pictures depicting Rádhá and Krśńa. These all are false. Krśńa and Rádha are subtle spiritual concepts. A devotee will have to move towards Puruśottama, the Supreme Nucleus, with the help of rádhiká shakti or hládinii shakti. There is no path of Supreme Welfare other than rádhiká shakti.” (1)
Reference
1. Ananda Marga Ideology and Way of Life 10, Vaedhii Bhakti & Shuddha’ Bhakti
== Section: Important Teaching ==
Common perception about those eating fish
Here is an English summary of Baba’s teaching from in Bengali from Shabda Cayanika
Fish quarrel so much among themselves; they are quarrel mongers. They eat each other; they feel jealous towards one another; and also they have the tendency to wander around aimlessly in an indisciplined, disorderly manner. Because of these negative qualities of fish, since ages there has been the feeling amongst the general public that fish eaters get contaminated by these same defects. (1)Amongst all of India, the most densely populated fish-eating area is Bengal. Baba says that the main population of Bengal are kaevarta (fisherman community). Throughout Bengal, there are a huge number of lakes, ponds, rivers, and water sources; that is why fish flourish there. In Bengal fish are known as water fruit. Except for very strict devoted margiis, most of them like to eat fish.
Reference
1. Summary of Shabda Cayanika - 20, (Bangla), Disc #156
== Section: Important Teaching ==
Religious hypocrisy: which animals to kill for food
Ananda Marga philosophy states, "India did not see the frenzied expression of religious bigotry evident in other religions, which was the cause of intense religious feuding. How many lives were sacrificed over a single strand of hair? It is very difficult to persuade religious bigots to follow the path of logic because according to them even to listen to others is a sinful act. This is nothing but mere sentiment. According to some religions beef eating is forbidden but the killing of deer and goats is permissible. This is totally irrational."
"Out of sentiment arose different ritualistic observances such as the way a lamp should be lit and held and the way one should kneel down in prayer. No logical arguments can be found to substantiate these rituals. Moreover, during the rituals, the mind always remains preoccupied with diverse objects. If it remains obsessively associated with such objects, how can it move towards Parama Puruśa?" (1)
Reference
1. A Few Problems Solved - 2, Human Society Is One and Indivisible – 2
== Section: Prabhat Samgiita ==
हे बाबा! आज तुम देर रात यहाँ मेरे सामने आये हो।
प्रभात संगीत 2055 तुमि एले प्रभु एइ अबेलाय ,सारा दिन धरे डेकेछि.... (Prabhat Samgiita #2055)
परिचय-
इस गीत में यह बताया गया है कि भक्त साधना करते हैं पर कभी कभी वे परमपुरुष की निकटता का अनुभव नहीं करते। जिस किसी भी कारण से उनका मन उचित रूप से साधना में न लग पाया हो, फिर भी बाद में वे स्वप्न में या अन्य अवस्था में उनकी निकटता या आनन्द का अनुभव करते हैं। आशय यह कि कभी कभी साधना में खूब कोशिश करने पर भी आनन्द की अनुभूति नहीं होती, जबकि कभी कभी बिना किसी खास प्रयास के ही उनकी निकटता का अनुभव होता है।
भावार्थ-
हे प्रभु ! मैंने तुम्हें हमेशा प्रति दिन जप, ईश्वरप्रणिधान, साधना, कीर्तन ,भजन आदि के माध्यम से पुकारा है। मैं तुम्हें पुकारता रहा हॅूं, बहुत समय बाद अब अचानक ही तुमने मेरे घर का दरवाजा खोला और देर रात असमय मेरे पास आ पहुंचे, तुम्हें देखकर मैं आनंदित हो रहा हॅूं।
हे परमपुरुष! क्या तुम मेरी पुकार को नहीं सुन पाये या शायद ध्यान से न सुन पाये हो, पर जब तुम नहीं आये तो मैं बड़ा ही निराश हो गया था। मैं सोच रहा था कि तुमने मेरी पुकार नहीं सुनी अन्यथा जरूर आ जाते । अन्त में जब मैं सोचने लगा कि तुम कभी नहीं आओगे, और थककर सो गया, तो तुम ने अंधेरे में दरवाजा खटखटाया और तुम मेरे पास आ गये, यह तुम्हारी अहैतुकी कृपा ही हैे।
हे बाबा! मैं ने सोचा कि, शायद मेरी वह आशा उचित नहीं थी, या फिर मेरे पास तुम्हें पाने के लिये उचित सद्गुण नहीं थे। उस निराशा भरे मन से मैं सोचता था कि, न तो मेरे पास वाॅंछित साधना की योग्यता है और न ही कोई सामाजिक सेवा का कार्य किया है जिससे कि तुम्हें निकट से पाने की योग्यता प्राप्त कर सकूं। तुम्हें पाने के स्वप्न देखना मेरी अज्ञानता थी---ऐसा सोचा मैंने था। अन्त में मैंने तुम्हें इस आशा से पुकारा कि तुम अपनी योजना कि अनुसार ही मेरे पास आने की कृपा करोगे। और हे प्रभु! तुमने अपनी करुणा की वर्षा की, और तुम आ गये।
हे बाबा! यह कितना आनन्ददायी है कि आज तुम यहाँ मेरे सामने आये हो।
