Baba
Why AM is not a religion
Namaskar,
In all the religions, a small portion of life is meant for prayer and worship, and even then the aim of that prayer and worship is not for bhakti. Those prayers are for their worldly desires etc. For instance, those worshipers pray for money, a better job, or good health, or some other type of worldly gain. In that case, their religious engagements are for material gain. Their goal is matter.
Goal of religions is matter
Some of the religions preach that on Sundays one should remember the Lord, while all other days are for material pursuits. But even then, on Sundays, in their prayer and worship they pray for material or selfish gains. Then there are other dogmatic religions that have selected Friday or Saturday as their holy day, where they approach their God for material gain. While on all other days they also aim for material gain. Their goal is matter.
In Ananda Marga, our approach is completely opposite. Ours is the path of pure spirituality where all practices and endeavours are for pleasing and serving the Supreme, not for any type of mundane riches etc. And all worldly dealings are to be done as objective adjustment, thinking of Him. This is His work, not for our worldly gains. Those acts are not mundane ventures but rather a part of Brahma sadhana. Only in the dharma of Ananda Marga is true spirituality ensconced into each and every cell of one's existence.
http://anandamargauniversal.blogspot.com/
Ananda Marga is dharma not religion
The path which Baba has shown us - the path of Ananda Marga - is revolutionary since it is deeply imbibed in the nectar of spirituality. >From birth to death and from morning till night, the life of an Ananda Margii is filled with spiritual practices and Cosmic ideation. Hence, in Ananda Marga, spirituality is our very heartbeat, i.e. the top-most aim - the summum bonum of life.
Ananda Marga ideology says, "Spirituality is the summum bonum of life in all its aspects." (1)
In Ananda Marga spirituality is our very heartbeat.
Ananda Marga ideology says, "What should a Sádhaka (spiritual aspirant) do? He or she must ascribe divinity to every unit object. Everything is the manifestation of God. Whether it is land, home, river, mountain, respect, insult, day or night – everything is He and His manifestation as a unit. Make proper use of all objects thinking that they are His gifts to us. To enjoy or endure anything is to enjoy or endure Him. Avoid the attraction of the unit and make contact with the integral whole. When you are able to live this way, the desire to steal the property of others will completely disappear. In Ananda Marga there is a special process through which one can dedicate everything to God.” (2)
Ananda Marga ideology says, “The ascription of divinity to objects means the pursuit of the Infinite, leaving the finite behind. Are you feeding your son? No, no, you are feeding the son-like manifestation of Brahma. Are you tilling the field? No, no you are serving the finite manifestation of Brahma with your plough. Really speaking, the ascription of divinity to objects precludes their material enjoyment, as the objects then merge in the non-material Supreme Brahma. Thus the mind of one, who has established him or herself in real Vaerágya (the renunciation of all sensual pleasures) can never become attached to finite objects.” (3)
Conclusion
The goal of every religion is materialistic. But in Ananda Marga, the goal is spirituality. All social and worldly dealings are to be done thinking of Him. Those acts are not mundane ventures but rather a part of Brahma sadhana, to serve Parama Purusa. True Ananda Margiis aim for oneness with the Cosmic Entity, Purna Brahma. Whatever they do in life is done for the aforesaid Goal. Whereas in the various religions, their goal is matter. This is the basic and fundamental difference between the various religions and Ananda Marga. Following the religions means binding oneself in the noose of avidya maya. Following Ananda Marga means ultimate liberation.
Namaskar,
in Him,
Nityananda
~ In-depth study ~
Here are more points which lead in this same direction that highlight the greatness of spiritual life in Ananda Marga.
Our spiritual life is not a part of our social life
We all know that in our A'nanda Ma'rga philosophy, Baba places tremendous emphasis on the dual approach of spiritual sadhana and social service. Both have a huge role to play. For that reason some may be thinking that our spiritual life and our social life are therefore equal in all regards. However, Baba's revolutionary teaching is something else. As important as our social life is, Baba here unveils and expresses the vastness and unparalleled nature of our spiritual approach in A'nanda Ma'rga.
Ananda Marga ideology guides us, "Our spiritual life is not a part of our social life; our social life is a part of our spiritual life." (4)
Baba's above teaching establishes the supremacy of spirituality as He tells that everything falls within the scope of our spiritual life. Our spiritual life is not a subset of our social life; rather, our social life is a part of our spiritual life. That means that our entire social dealing comes under that great umbrella of spirituality. Or, another way of saying it is that nothing comes outside of our spiritual approach. Everything is part and parcel of that.
http://anandamargauniversal.blogspot.com/
Subjective approach: ideating on Parama Purusa
In our Ananda Marga, Baba has given the tenet: Subjective approach and objective adjustment.
Ananda Marga philosophy says, "Your goal is the Supreme Entity. Yours is a subjective approach through objective adjustment. Your movement is towards the Supreme Entity. But while moving towards the Supreme Entity, you are to do all your worldly duties in the social, economic and all other spheres. That is, your hands should be engaged in worldly duties, and your mind should be moving towards the Supreme Entity." (5)
The overarching aim and main theme of life for an Ananda Margii is to always have the mind focused on Parama Purusa. It is the goal as well as the appraoch. All endeavours in our social life are not ends of themselves. Those worldly engagements are not our approach. Those endeavours are to be adjusted to fit neatly within our spiritual approach. Thus our social life stands as a subset of our spiritual life.
This is further emphasized by our practice of brahamcarya. While living in the world and interacting with finite expressions we are to always ideate on the Supreme.
Ananda Marga philosophy says, "The meaning of practising brahmacarya sádhaná is to treat the object with which one comes in contact as different expressions of Brahma and not as crude forms. By means of such an ideation, even though the mind wanders from one object to another, it does not get detached from Brahma because of the Cosmic feeling taken for each and every object. As a result of this, preya sádhaná (extroversial approach) is converted into shreya sádhaná (introversial approach)." (6)
Our approach is always subjective: towards the Divine. And we adjust our worldly life towards this spiritual ideal. That is the flow of life in Ananda Marga Pracaraka Samgha. This ideal is inherently linked with understanding and purpose of life. The moment one feels their life is not for mundane meandering but for moving towards Parama Purusa, then one wholly understands social life is a component of their spiritual life.
http://anandamargauniversal.blogspot.com/
Our days & nights are filled with spirituality
In Ananda Marga our spiritual approach continues through the whole life. In the morning, we greet and start the day with our practices of Guru Sakash and paincajanya etc, and the whole day follows in that flow: Doing sadhana, reciting our bath mantra, taking second lesson before our each and every work, ideating as we say namaskar, singing kiirtan etc. Each and every activity through the day is linked with Parama Purusa.
And then after dark we go for evening and night sadhana and ultimately take rest with His name on our lips - dreaming of Him. About this holistic ideal, Baba has given one divine sloka:
'Kuru punyam ahora'tram'
Meaning: Do virtuous deeds day and night
As Ananda Margiis, we are ideating on Brahma during the day and performing our various works and duties and then when sleeping we are repeating our ista mantra or dhyana mantra during the night. In that way each and every second of the life is drenched in the sweet flow of spirituality.
http://anandamargauniversal.blogspot.com/
Even Prout is based on spirituality
As we know, in Ananda Sutram Baba has outlined the whole of Ananda Marga philosophy in seed form. In sum, there are 85 Sutras in these five chapters. Yet the first four chapters - or the first 69 Sutras - deal exclusively with points of spirituality. There is no hint or mention of social life in these sections. Then in His revolutionary approach in the final chapter of A'nanda Sutram Baba incorporates our social life and Prout - all neatly woven into the context of spirituality. Prout is a sub-set of Ananda Marga spiritual ideology; Prout is a God-centered philosophy resting on the dynamic force of spirituality.
Ananda Marga ideology guides us, "Just to represent the spirit of “saḿgacchadhvam”, I propounded the theory of PROUT. So the entire theory of PROUT stands upon this Vaedika sermon of “saḿgacchadhvam”. " (7)
It is quite clear that in Ananda Marga spirituality is the main thing. This is the divine flow of life in Ananda Marga.
A'nanda Ma'rga is a revolution
The path of Ananda Marga is the top as our Marga maintains its stance of spirituality throughout all the realms of life. This is one of the reasons why we say Ananda Marga is a revolution - and far above the rest.
Here is Baba's teaching from Ananda Sutram:
Tasmáddharmah sadákáryah
The above sutra means that dharma must always be followed - all the time, always. It is not that only on particular days or in particular moments one follow's dharma. Each and every moment of life is for the practice of dharma and Brahma sadhana.
Ananda Marga philosophy states, "Q. 46. What is the difference between ritualistic religion and spiritual sádhaná?"
"Ans.: - In almost all cases ritualistic religion ultimately encourages the fulfilment of materialistic desires. Generally, human beings want to acquire physical objects as well as name and fame. Sometimes, even after fulfilling their desires, they want to accumulate more. With that goal in mind they follow a ritualistic religion."
"The practice of ritualistic religion is nothing but pursuance of the path of preya (mundane pleasure). Ignorant men even fail to realize that by following such a path they do not always gain the material objects they desire. Only the sinful religious and social exploiters gain from such efforts."
"Spiritual sádhaná is an individual and collective process that leads toward all-round progress. This path of sádhaná may certainly be termed as nivritti. Liberation does not imply escapism from the world, but rather observing the world with spiritual ideation. There is no scope whatsoever for the desire for name and fame, for pomp and show, for religious exploitation. Rather, the co-existence of such desires with spiritual sádhaná is contradictory."
"The ritualistic differences in various religions are quite marked. By accentuating these differences, medieval and even contemporary people did not and do not hesitate to cause heavy bloodshed. However, in spiritual sádhaná there is no place for the differences in nationality, race, language or religion. Everyone has a singular dharma named spirituality, and only this is worth calling dharma. Religions are not dharma; they are mere collections of rituals." (8)
Spirituality is beyond all relative boundaries
Here Baba once again highlights the supreme nature of spiritual life.
Ananda Marga philosophy says, "That ultimate and absolute ideal is the Cosmic ideal - an ideal beyond the scope of time, place and person. It is the Absolute, without and beyond relativity. It stands with its own lustre for all times and for every factor of the Cosmos." (9)
This clearly shows that our spiritual life reaches far beyond the realm of our social life. And in this next teaching, Baba clearly details that the entirety of our social life stands as a part or component of our spiritual life.
Ananda Marga philosophy says, "Q. 51. What is more important in life: Brahma sádhaná or constructive work?"
"Ans.: – The aim of a living being is Brahma Sádhaná. Just like having a bath, eating and sleeping, constructive work is also a part of Brahma Sádhaná. Therefore Brahma Sádhaná is more important than anything else." (10)
Social life based in spirituality
Ananda Marga philosophy says, "Spirituality provides a human being and humanity at large with that subtle and tremendous power with which no other power can be compared. Therefore, with spirituality as the base, a rational philosophy should be evolved to deal with the physical, psychological and socio-philosophical problems of the day." (11)
And this shows that our social life is a part of our spiritual life and that our spiritual life extends far beyond that. Keeping our spiritual ideal at the fore, Baba has given us the way to identify, address, and solve each and every difficulty of our social life. This is His great blessing on the humanity.
Ananda Marga philosophy says, "Q. 53. There is no other alternative except Ánanda Márga to sustain human beings in their joint endeavours. Why?"
"Ans.: – A united human society is the prerequisite for the development of civilization. The collective desire for survival ensures society’s meaningful existence. The society is a dynamic entity and its survival indicates its inherent dynamism. When a group of people bound by the ties of a common ideology move together along a particular path, inviting fellow humans to join them to share their common joys and sorrows, theirs is a real movement; they are destined to be successful."
"In this universe of rapid temporal, spatial and personal change, no specific economic, political, or religious structure can be the permanent aim of humanity. This is because theories are born in a particular temporal, spatial and economic context. People can move along the path of eternal progress only by accepting the Cosmic Entity, who is beyond time, place and person, as the aim of life and by continuing to do all their worldly actions while moving along that path towards Him."
"Ánanda Márga is that path of progress, and that is why Ánanda Márga is the only alternative for the preservation of human existence and civilization. The external rituals, the so-called dharmas, are not dharma but mere religion. They are subject to change depending on time, place and person. By manifesting distinctions within themselves and outside themselves (such as the differences like vijatiya bheda, svajátiya bheda and svagáta bheda), religions, like other relative factors have invited the repression of humanity by creating dogmas, bloodshed and similar evils. Thus religion cannot bring peace to humanity." (12)
Keep eyes on the Absolute
Ananda Marga ideology states, "The utilization of energy should be in the proper direction. If you have to move to the east and you start moving towards the west, your action will be considered full of prámáda, or madness. Ananda Marga has the correct way, through subjective approach and objective adjustment. While followers of Ananda Marga keep their eyes steady on the absolute, they do not ignore this relative world. They work for self-realization and social upliftment, and hence the utilization of their energy is never in vain. When the effort is correct and the utilization right, you will certainly reach the goal. I do not want you to wait life after life to reach your goal. You should realize the goal in this very life. Why will you waste even one precious moment of this life? Therefore fear not, success is yours for the asking. Go on making the correct effort." (13)
References
1. Idea & Ideology, The Cosmic Brotherhood
2. Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 1
3. Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 1
4. Poona DMC, 26-11-79
5. A Few Problems Solved - 4, Subjective Approach through Objective Adjustment
6. A Guide to Human Conduct
7. Ananda Vacanamrtam - 3, Saḿgacchadhvaḿ
8. Tattva Kaoumudii - 1, Some Questions and Answers on Ananda Marga Philosophy – Excerpt B
9. Idea & Ideology, The Cosmic Brotherhood
10. Tattva Kaoumudii - 1, Some Questions and Answers on Ananda Marga Philosophy – Excerpt B
11. 'The Cosmic Brotherhood', 5 June 1959
12. Tattva Kaoumudii - 1, Some Questions and Answers on Ananda Marga Philosophy – Excerpt B
13. Ananda Vacanamrtam - 23, Properly Utilize Yourself to Reach God
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
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 ==
In the campa’ flower garden
PS Intro: This following song is not a very common type of Prabhat Samgiita. In this song, the scene unfolds wherein Parama Purusa is sitting listlessly in the flower garden all by Himself, and the bhakta is trying in many ways to attract His attention. So Parama Purusa is just playing His liila because although He knows everything, here He is pretending as if He is unaware that the bhakta is close by. This type of liila is displayed in this following song.
"Tomáre dekhechi jabe cámpár vane takhan pápaŕi d́háká madhu chilo..." (Prabhat Samgiita #0531)
Purport:
O' Parama Purusa, the day when I saw You in the campa’ flower garden, that time also the flower's honey vessels were covered by its petals. Underneath the flower petals, there was an accumulation of nectar. I looked toward You with my eyes full of great longing, expectation, and anticipation; but, that was all in vain because You did not respond to me in that hour. One thing is beyond my understanding: Why were You just sitting there listlessly in that flower garden - You did not seem to notice me at all.
O' Supreme Entity, in various ways I tried to attract Your attention. When I came into the garden I intentionally placed my foot on some dry, crunchy leaves hoping that by that sound You would hear me and wonder, “Who has come, who is here.” Yet, alas, You did not pay any heed. Even though You were not looking towards me, still You were pulling my heart very strongly by the string of bhakti. In spite of Your playful indifference, in my heart the lamp of hope was still glittering. I was keeping the feeling alive within me that Your liila will change and You will kindly look towards me.
So again I tried to attract Your attention. This time my heart was filled with fear and shyness; I could not gather the courage to go directly in front of You. So I just continued moving from a distance with gentle steps looking towards with sincere longing and yearning. Slowly, slowly - from time to time - I was staring at You with anxious and hopeful eyes, hoping that at least You will bless me by looking towards me and call me closer to You. Alas, all my wishes and dreams were in vain. That day I understood how Your liila generates a blissful pain in my heart.
O' Parama Purusa Baba, even then I continued on with the idea that this liila will end soon, and You will look towards me. That moment the whole atmosphere was charged with the sweet aroma of all those blossoms in the garden. Baba, Your liila is unfathomable. Although You did not look towards me that time, but deep within my core I felt that You are more close than ever. Baba, You graciously pulled my entire existence towards You with the invisible flow of bhakti and tied me in the bond of Your supreme love...
PS Intro: This following song is not a very common type of Prabhat Samgiita. In this song, the scene unfolds wherein Parama Purusa is sitting listlessly in the flower garden all by Himself, and the bhakta is trying in many ways to attract His attention. So Parama Purusa is just playing His liila because although He knows everything, here He is pretending as if He is unaware that the bhakta is close by. This type of liila is displayed in this following song.
"Tomáre dekhechi jabe cámpár vane takhan pápaŕi d́háká madhu chilo..." (Prabhat Samgiita #0531)
Purport:
O' Parama Purusa, the day when I saw You in the campa’ flower garden, that time also the flower's honey vessels were covered by its petals. Underneath the flower petals, there was an accumulation of nectar. I looked toward You with my eyes full of great longing, expectation, and anticipation; but, that was all in vain because You did not respond to me in that hour. One thing is beyond my understanding: Why were You just sitting there listlessly in that flower garden - You did not seem to notice me at all.
O' Supreme Entity, in various ways I tried to attract Your attention. When I came into the garden I intentionally placed my foot on some dry, crunchy leaves hoping that by that sound You would hear me and wonder, “Who has come, who is here.” Yet, alas, You did not pay any heed. Even though You were not looking towards me, still You were pulling my heart very strongly by the string of bhakti. In spite of Your playful indifference, in my heart the lamp of hope was still glittering. I was keeping the feeling alive within me that Your liila will change and You will kindly look towards me.
So again I tried to attract Your attention. This time my heart was filled with fear and shyness; I could not gather the courage to go directly in front of You. So I just continued moving from a distance with gentle steps looking towards with sincere longing and yearning. Slowly, slowly - from time to time - I was staring at You with anxious and hopeful eyes, hoping that at least You will bless me by looking towards me and call me closer to You. Alas, all my wishes and dreams were in vain. That day I understood how Your liila generates a blissful pain in my heart.
O' Parama Purusa Baba, even then I continued on with the idea that this liila will end soon, and You will look towards me. That moment the whole atmosphere was charged with the sweet aroma of all those blossoms in the garden. Baba, Your liila is unfathomable. Although You did not look towards me that time, but deep within my core I felt that You are more close than ever. Baba, You graciously pulled my entire existence towards You with the invisible flow of bhakti and tied me in the bond of Your supreme love...
== Section 3: Important Teaching ==
Baba’s humour: Why so-called ghosts won’t bother us
Ananda Marga ideology guides us, "Sometimes you went to a particular house which is, suppose people say it is a haunted house. There are some haunted houses in each and every town, and I have already told that if you get any such haunted house, you just purchase it or use that house because “ghosts” won’t terrorize the Ánanda Márgiis, [Bábá, laughing] because each and every Ánanda Márgii is a "ghost"."
[laughter]
Sadguru Baba says, "शिवस्य गणः | शिव का गण है | They are followers of Shiva. The ghosts will not terrorize "ghosts". (1)
Reference
1. Ananda Vacanamrtam - 3, chapter 17, MGD 19 October 1978 Patna
== Section: Important Teaching ==
Prema is key ingredient for artistic genius
Ananda Marga philosophy states, “Whatever the profound, philosophical implications of the word prema [“love”], the true characteristic of love is supra-physical – beyond the bondage of any limitation. When artists become absorbed in the essence of love and try to convey it to the people through their language, rhetoric and subtle suggestions, the sweetness of their artistic genius reaches the apex of expression. But then this creation of the artist cannot be regarded as popular literature or art, because the subtle sense which is capable of comprehending that transcendental feeling is, in fact, undeveloped in most people. We do find at places in the literature of Rabindranath Tagore some semblances of this pure, supra-physical love, but whenever Rabindranath tried to give expression to it, he became unintelligible to the masses. The transcendental thoughts and ideas of the sweet, graceful shlokas [couplets] of the Upanishads are also incomprehensible to the common people.”
“This sublime love has established itself for all eternity beyond the limits of time, space and person. Infinite love is the ultimate ecstatic expression of finite love. This sense that artists try to awaken in the popular mind, when they devote themselves to the task of establishing the link between the finite and the infinite, between the mundane and the transcendental – this awareness, though not purely transcendental, is of the greatest importance in the realm of art. Because it gradually leads that sweetness of the human mind which is apprehensible to ordinary intelligence to a dreamland that is beyond the senses.” (1)
Reference
1. A Few Problems Solved - 1, The Practice of Art and Literature
== Section 4: Links ==
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Those who face difficulty in understanding English should copy sections of the post, paste them into Google translate or any other on-line translator, choose whatever language you like, and the post will be translated then and there into your selected language. In this way you will get some approximate idea of the subject discussed. Here is the link for Google translate: https://translate.google.com.
This email contains four sections:
1. PS #0531: In the campa’ flower garden
2. Posting: Why AM is not a religion
3. IT: Baba’s humour: Why so-called ghosts won’t bother us
4. Links
