Baba
Saved from my own research
Namaskar,
When I was a student at Ranchi University, my subject of research was archeology and anthropology. One American professor was my mentor and research supervisor. My professor inspired me to do field research in the native villages of Muri, an area inhabited by dark, brown native people. So I was going to Muri - an area near Ananda Nagar - and visiting local people.
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Started drinking country wine
My research professor gave me some advice: “If you eat with them what they eat, and drink what they drink, then they will feel close with you and you can get all the information and answers you need. Your research work will be successful.”
So for the sake of my research, I adjusted with all types of tamasika things. Sitting along with local people I started drinking country wine Handiya'. It is twenty times stronger than factory wine. Plus I was eating meat. (Note: Due to that wine, sometimes mass poisoning occurred in the village, and many people died. But Baba saved me.)
Not only was I drinking wine and eating meat, but I was going hunting also. When I was eating with them, sometimes they served three days old sour rice. It had been lying around and became fermented - just tamasik. This also became my habit. All these things I did for the sake of my research.
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Studying death does not mean killing oneself
After some time, Baba came to Ranchi. Actually I did not wish to go; I was content where I was. But my friends dragged me along, and I reached there. Those days I was sometimes thinking that what I was doing was alright, i.e. living alongside the native people and adopting their ways in order to study them. But other times I was thinking it is not good.
When I reached Ranchi to see Baba, sure enough Baba condemned me in the presence of all, for living tamasik life and leaving the sentient life of the Ananda Marga on the excuse of research. Baba punished me. Furthermore He told me that, “It was utterly foolish to think that, ‘If one thinks that in order to treat the blind then one must first become blind themselves. Or that when researching about death then one should kill oneself’.”
That means, if you are dealing with non-margiis and you behave like a non-margii, then that is not proper. The point being to win over the dark, one must not bring more darkness. Rather light is needed. And that light is Ananda Marga Ideology. And after getting punishment directly from Baba on my sin of eating tamasika items, I repented and left all those degenerating and ungainly habits.
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Must not have an iota of dogma
This incident taught me that I should be strict in 16 points, regardless of the situation. It is also related with doing proper pracar. Specifically, when we are preaching dharmic ideas, then we must not have an iota of dogma. Otherwise in one sphere we are putting light, and the other sphere we are bringing darkness.
We know that Ananda Marga Ideology is for all around progress. And that means the practice of Bhagavata dharma. So on dharmic points a little slackness is not good.
Baba says: 'Dharma raksati raksitah'.
Meaning: Those who protect dharma, dharma saves them.
Don’t follow doctors on food
Ananda Marga ideology states, "Suppose a physician says, “As a human, you require animal protein for your health;” but suppose dharma says, “No, a human should not take carnal food;” then in that case you will have to follow dharma and not the physician, because the order of dharma is above all other orders. Dharma is the highest Lord, the highest authority." (1)
Conclusion
Even in jokes and humor, dharma should be followed. Nor should one wait for that glorious day to follow dharma - rather it should be followed always. Here following is the English summary of Baba’s Hindi teaching from Ananda Vacanamrtam - 32 (H), p.86-7:
If one thinks that they will only follow dharma in some big events, and not in small ones, then those big events may not ever come in their entire life. It may be that in their whole life, besides their birth and death, not a single big event happens. Yet at the time of birth how can one protect dharma. At that time one is just a small infant and cannot do anything. That infant is totally unaware about the events going on around them. Then how can they protect dharma. And at the time of death, a person is senseless. In that case also how can they protect dharma. For this reason, dharma should be protected always. In small and big ways-- even in jokes and humor dharma should be protected. Those who protect dharma, dharma protects them: Dharma raksati raksitah. (English summary, AV-32 (H))
Brotherly yours,
In Him,
Dayamaya
For reasons of privacy, throughout the section of this letter where the story is being recounted in the first person, the “I” refers to margii P.
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~ In-depth study ~
Loose & compromising
Some who are not very strict margiis think: “Anyway, what to do, this is the present society - I should adjust.” And in that way they compromise with various practices of dharma in the name of adjustment. and compromise. In the name of adjustment they indulge in self-cheating tactics by skipping their dharmic practices.
This is not only the case with a few simple margiis - some Wts are also like that. Indeed a few even openly preach about their "adjustments." And they justify that: 'This is the material world and if we will not adjust then how will we survive'.
For instance, take the case of food. In their own home they are strict in following Ananda Marga practices, but when they go to a friend's house or new people's homes, then they feel shy and they do not say anything. To keep the relation they end up eating certain tamasika items. Indeed this is a common occurrence that I have personally witnessed, from time to time.
Then there are those who compromise their principles and thereby support various dogmas in this manner. Some just become very 'relaxed' in following various dos and don'ts. For instance: They may not carry a shaoca manjusa with them when leaving the house. And when out they do not ask for water. They do not give proper care, just like in many 'developed' countries where water is not used to clean after bowel movements. So some persons, Wts included, just follow the law of the land and forgo using water. Unfortunately, this all gets done in the name of "adjustment", being lax in following dharma.
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But our manner should be to maintain vigilance and strictness in following dharmic principles always. There are numerous other ways in which this type of justification, compromise, and adjustment happens.
Baba lovingly rebuked him
Take the case of asanas. Some may be strict when in the house. But when out of their own environment, then in the name of adjustment they skip their asana practice. This happens when visiting others' houses, and even this is quite commonplace at some of our Ananda Marga retreats. Whereby for one reason or another, some persons avoid doing their asanas. And if they see others doing asanas they ridicule and tease them. This is even worse. But they do this to cover up their own deficiency. They put down and tease those who are sincere in doing asana and following Sixteen Points.
Unfortunately, these are common occurrences by some people. But on points of dharma we should be very strict in all circumstances. And that is what Baba is teaching in the above story about margii P. Margii P compromised when living with those villagers by adopting non-sentient life practices. For that, Baba lovingly rebuked him to bring margii P back to the path of dharma. From that day forward, margii P understood well not to compromise on points of dharma.
(A) Here following are some of Baba's mandates in following dharma at all times and never compromising on our Ananda Marga ideals.
Ananda Marga philosophy states, "We will not deviate an inch from our ideology." (2)
(B) Baba's next teaching is from Ananda Sutram.
Tasmáddharmah sadákáryah.
Ananda Sutram: "Therefore dharma should always be practised." (3)
Never compromise with sin & vice
(C) Ananda Marga philosophy, "Dharma is the highest goal of all living beings.” So under no circumstances should one’s own dharma be discarded. Wherever the question of dharma is concerned, no compromise should be made with anything that goes against dharma. To move ahead with undaunted spirit to the final destination, the Supreme Goal, is human dharma." (4)
(D) Ananda Vanii says, "...In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points. (5)
(E) Ananda Marga philosophy says, "The person will welcome that death rather than compromise with sin and vice. Therefore keep in mind that those who are genuine devotees, sádhakas of high order, loved by Parama Puruśa and closely bound to Parama Puruśa in love and affection, will never compromise with sin and vice. They will cling to their ideal totally, throughout their lives." (6)
On no account should animal dharma be encouraged
(F) Ananda Marga ideology says, "When the attraction is to something limited, it is called ásakti, and when the attraction is to the Supreme, it is devotion, bhakti. There is no compromise, no meeting point, between ásakti and bhakti, between attraction to the Supreme and attraction to the objects of the world. In ásakti, the feeling is that I get the object. In bhakti, the feeling is that I merge myself in Him. Where there is no desire, there the Lord lives. The Lord and the desire for the world, like the sun and the night, cannot coexist." (7)
(G) Ananda Marga philosophy says, "Even if the practice of Bhágavata dharma brings pain and sorrow and the practice of paradharma (that is to say, the dharma of animals and plants) brings pleasure, humans will have to stick firmly to their svadharma, their mánava dharma. Humans should never allow themselves to descend to paradharma, the dharma of birds and beasts, of trees and plants. On no account should animal dharma be encouraged. The flag of mánava dharma must always be held high under all circumstances." (8)
They are bound to be destroyed
(H) Ananda Marga ideology says, "Human beings have come onto this earth only to follow Bhágavata dharma, and not for any purpose. You have many tasks to perform: whatever you do, you should always feel that all your actions are part of Bhágavata dharma. Wherever you are, you must do something to remove the poverty and distress of the people in that area, to ameliorate their socio-economic condition. But even while discharging your duties thus, you should always remember that whatever you are doing is not a mundane duty it is an inseparable part of your Bhágavata dharma." (9)
(I) Ananda Marga ideology says, "You have learnt a well-ordered system of meditation and other spiritual practices based on dharma. If any individuals or groups, however powerful they may be, try to suppress you or even succeed in suppressing you, they are bound to be destroyed. History has witnessed many such a downfall in the past. No one has ever been victorious or will ever be victorious by opposing dharma. March ahead with your own strength, march with firm steps and your head held high. Always remember that when dharma is with you, whoever will oppose you will be razed to the ground – their destruction is a must." (10)
Fanciful tales alone will not do
We should not fall into the rut that has plagued countless spiritual groups and movements. They merely tell how their guru made a gold-watch appear, or underwent tremendous penance etc. Yet in the end there is not a syllable about what the common people should or could do to better their plight. The common people were not given any guidelines or instructions how they could progress physically, psychically, and spiritually. Verily nothing was taught to them. Hence, their conduct remained as is - the dogma they were following continued. Plus one new dogma and inferiority complex was injected: The worshiping of the statue of that rishi who was engrossed in magic. Those people were not taught how they could go close to the Divine Entity.
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If they had been taught proper conduct and a dharmic way of living including the fight against exploitation that would have been a boon for their all round progress. But, unfortunately, that was never done. Rather, they mostly touted the greatness of that rishi. Such bare stories - i.e. stories devoid of any ideological teaching - of miracles are meaningless. A proper ideology has to be taught. And checking should be done to ensure people are following those teachings.
References
1. Subhasita Samgraha - 21, Jaeva Dharma and Bhágavata Dharma
2. Namah Shivaya Shantaya, Disc: 14
3. Ananda Sutram, Sutra 2-7
4. Discourses on the Giita, Svadharma and Paradharma – 2
5. Ananda Vanii #45
6. Discourses on Krsna and the Giita, Svadharma and Paradharma – 3
7. Ananda Vacanamrtam - 23, The Bliss of the Devotee
8. Discourses on Krsna & The Giita, “Better to Die . . .” – 2
9. Subhasita Samgraha - 12, Ádarsha and Iśt́a
10. Ananda Vacanamrtam - 23, Opposition to Dharma Will Certainly Invite Destruction
Plagiary?
It is the accepted international standard and Baba's system not to copy another's work and publish it in your own way. Baba has given a very strict rule on plagiarism. Why is Baba against plagiarism or stealing someone's work? There are many reasons:
1) It is against the code of asteya (non-stealing).
2) Countless stories of bhaktas need to be published. But some do not want to do the hard work of compiling and writing these stories, so they just steal them from others. But new stories need to be told, otherwise so many unpublished stories of sadhakas will be lost and forgotten forever. So watch out for story thieves, and kindly help them not to steal by posting on social media in their own way. If you want to forward this story then attach the following yellow section with the story:
“Courtesy of unknown bhakta via Ananda Marga Universal (https://anandamargauniversal.blogspot.com/)”
This will be treated as the standard protocol.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
Counting the stars
“Tumi esechile dhya’nete a’ma’r, karun’a’ kare a’ma’ke…” (Prabhat Samgiita #4661)
Purport:
Baba, You came in my dhyána. It was only Your divine karuna’-– compassion on me. I had no strength of bhajans, kiirtana, japa, sadhana, 16 Points, or any virtue of spiritual deeds within me. Only I longed for You with one-pointed desire. Today, You came in my meditation in Your real form. It is only due to Your grand empathy for me.
Parama Purusa, age after age, to hold You, I was busy gathering oysters on the seashore unknowingly. I uselessly spent my entire life in animal deeds, remaining oblivious of You. Sitting there on the sandy shore, I wasted my time in vain pursuits - counting the stars, night after night.
Baba, finally You appeared in my dhya’na in a loving and smiling way. Sitting face to face, looking at me, You said, “Keep in mind this eternal truth. Those bhaktas who have heard the divine flute - the omnkara dhvani - have gotten everything. All the praise, insults, sorrow, loss and gain, and misery, pain, and suffering that happens in this world never burdens their life. Living in this world, their mind remains in the spiritual plane, always ensconced in bliss.”
Baba, You came in my dhya’na, pouring infinite anandam…
Note for Prabhat Samgiita #4661
[1] Karun'a': In the first stanza, the term karuna has been used. This is when one harbours a deep sense of empathy, is pained by another's suffering, and feels, "I should help them.” For example, suppose a beggar is wallowing in misery. By seeing his wretched condition, you felt, "I should help him and remove his agony.” This heartfelt feeling is the expression of karuna'.
Similarly, suppose a bhakta is suffering and unable to progress in the physical, psychic, or spiritual realms for any reason. In such circumstances, Parama Purusa cannot bear to watch that sadhaka suffer. He feels He must rescue them immediately. With His deep empathy and mercy, Parama Purusa removes their agony, so that once again that bhakta can progress in all realms of life. This entire liila is called His karun'a'.
Difference Between Krpa' & Karun'a'
In the case of karun'a', Parama Purusa is moved by a bhakta's suffering and comes forward to save that bhakta. Whereas with krpa' (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing.
It is just like if a beggar is sick and suffering half-naked in the freezing cold. If with great empathy a passerby selflessly helps that beggar without expecting anything in return, that is karuna’. Because the passerby is moved and motivated into action by seeing the beggar's suffering. In contrast, if a student is not sick, and that person just wishes to give the student a gift, then that krpa’.
When out of empathy Parama Purusa lovingly comes to the aid of the suffering bhakta to relieve them of their spiritual strife, that is the karuna of Parama Purusa; and, if that same bhakta is not suffering in the spiritual realm, yet Baba still bestows His blessing to enhance their bhakti, that is His krpa’ on the bhakta.
“Tumi esechile dhya’nete a’ma’r, karun’a’ kare a’ma’ke…” (Prabhat Samgiita #4661)
Purport:
Baba, You came in my dhyána. It was only Your divine karuna’-– compassion on me. I had no strength of bhajans, kiirtana, japa, sadhana, 16 Points, or any virtue of spiritual deeds within me. Only I longed for You with one-pointed desire. Today, You came in my meditation in Your real form. It is only due to Your grand empathy for me.
Parama Purusa, age after age, to hold You, I was busy gathering oysters on the seashore unknowingly. I uselessly spent my entire life in animal deeds, remaining oblivious of You. Sitting there on the sandy shore, I wasted my time in vain pursuits - counting the stars, night after night.
Baba, finally You appeared in my dhya’na in a loving and smiling way. Sitting face to face, looking at me, You said, “Keep in mind this eternal truth. Those bhaktas who have heard the divine flute - the omnkara dhvani - have gotten everything. All the praise, insults, sorrow, loss and gain, and misery, pain, and suffering that happens in this world never burdens their life. Living in this world, their mind remains in the spiritual plane, always ensconced in bliss.”
Baba, You came in my dhya’na, pouring infinite anandam…
Note for Prabhat Samgiita #4661
[1] Karun'a': In the first stanza, the term karuna has been used. This is when one harbours a deep sense of empathy, is pained by another's suffering, and feels, "I should help them.” For example, suppose a beggar is wallowing in misery. By seeing his wretched condition, you felt, "I should help him and remove his agony.” This heartfelt feeling is the expression of karuna'.
Similarly, suppose a bhakta is suffering and unable to progress in the physical, psychic, or spiritual realms for any reason. In such circumstances, Parama Purusa cannot bear to watch that sadhaka suffer. He feels He must rescue them immediately. With His deep empathy and mercy, Parama Purusa removes their agony, so that once again that bhakta can progress in all realms of life. This entire liila is called His karun'a'.
Difference Between Krpa' & Karun'a'
In the case of karun'a', Parama Purusa is moved by a bhakta's suffering and comes forward to save that bhakta. Whereas with krpa' (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing.
It is just like if a beggar is sick and suffering half-naked in the freezing cold. If with great empathy a passerby selflessly helps that beggar without expecting anything in return, that is karuna’. Because the passerby is moved and motivated into action by seeing the beggar's suffering. In contrast, if a student is not sick, and that person just wishes to give the student a gift, then that krpa’.
When out of empathy Parama Purusa lovingly comes to the aid of the suffering bhakta to relieve them of their spiritual strife, that is the karuna of Parama Purusa; and, if that same bhakta is not suffering in the spiritual realm, yet Baba still bestows His blessing to enhance their bhakti, that is His krpa’ on the bhakta.
== Section: Important Teaching ==
Ananda Marga philosophy states, “The Alsatian dogs are close relatives of foxes.”
“Although a fox belongs to the dog family, its relation with the dog is very remote. In spite of some similarity between a dog and a jackal in appearance, there is a wide gulf of difference in their natures.”
“The dog has been a companion of human beings since ancient times. History tells us that dogs have been of use and continue to be of use to people in different ways in their prosperity as well as in their adversity. In the scriptures, a dog has sometimes been shown respect by presenting it as a symbol of dharma. Of course, there is no dearth of people who are opposed to dogs. In northern India some people say: “Only one who is a dog himself maintains a dog.”” (1)
Reference
1. Shabda Cayaniká Part 4: Discourse #27
== Section: Important Teaching ==
NH education creates spiritual urge
Ananda Marga philosophy states, "Question: Suppose in a particular country people are very much moralist: there is no dearth of food and other physical necessities, and there is free psychic movement also – there is no bar in reading a particular book or coming in contact with a particular philosophy. Even in that case can there be spiritual Pramátrikońa in that country?"
"Answer: For spiritual practice you are to create a spiritual urge. Therefore you are to create a proper system of education. Education should be imparted in a spiritual and psychic style. When they get proper education, a proper spiritual urge is created and then they will start Sádhaná. So we must start primary schools throughout the entire world to create a spiritual urge amongst the little pupils. I am not in favour of starting colleges; I am in favour of starting primary schools. In the entire world we have got one degree college at Ananda Nagar and thousands of kindergarten schools."
"That is why it is desirable in the first phase to start many primary schools instead of colleges. Merely opening high schools and colleges without a proper system of education will not serve the purpose. Rather, thousands of kindergarten and primary schools must be started with this new system of education, to create a spiritual urge amongst children throughout the entire world." (1)
Reference
1. Neo-humanism Nutshell - 2, Pramá – 4
== Section: Important Teaching ==
Empower educators to oversee schooling
Prout philosophy states, "In a democratic system non-educationalist politicians poke their noses into university affairs. They do not know what education is, but they interfere to create a sentiment amongst the people to gain support for the particular ism they preach. They have no other motivation. In the democratic system public support has to be purchased to secure votes and this is the reason why politicians make an all out effort to create sentiments in the minds of the people. In communist countries, no other ism other than Marxism can be preached. People are forced to support it. Institutions which have educational value should be controlled by educationalists and not by politicians. Educationalists should also control the radio, otherwise the party in power will have the opportunity to propagate their ism through the radio system, just as they do in the books approved by university boards." (1)
Reference
1. Prout in a Nutshell - 15, Talks on Prout
== Section 3: Links ==
