Baba
Harmful peace
Namaskar,
A woman in an Indian household does not raise her voice against her abusive husband due to social pressure. The husband may take out his frustrations by beating his wife and children. Due to fear and respect for the poor social norms, the wife tolerates her husband’s cruel behavior quietly. From the outside, the household may appear quiet and peaceful as there is no fight. That is static peace. Should such a morbid and static quietness be accepted as desirable peace? According to Ananda Marga ideology, ta’masikii sha’nti (static peace) is not desirable.
http://anandamargauniversal.blogspot.com/
Three types of sha’nti (peace)
According to Ananda Marga ideology, there are three types of sha’nti (peace), namely, (1) ta’masikii (static) sha’nti, (2) sa’ttvikii (sentient) sha’nti, and (3) parama’ sha’nti (perfect peace).
Ananda Marga ideology teaches, “The cry, “Peace! Peace!” has become a craze in the world today. Can anything be achieved by such cries? There is no way to establish peace except to fight against the very factors which disturb peace.” (1)
#1: Ta’masikii sha’nti / static peace
During a struggle against exploitation if the voice of agitation is forcefully smothered then the struggle is ceased. This cessation of struggle is caused by the victory of the avidyá (negative) forces on vidyá (positive) forces. Many mistakenly think that peace has been achieved as all the noise of struggle has ended. However, the so-called peace is not good and is called ta’masikii sha’nti (static peace).
http://anandamargauniversal.blogspot.com/
For instance, consider a situation in any factory wherein there is a serious inequity in wages and say the workers make 1 dollar while the CEO makes 300 times more per day. It is natural that the workers may halt their work to agitate for fair wages. The management may call the police to handle the ensuing unrest, and the police may beat up the agitators or worse open fire and kill a few of them to intimidate the rest and stop the movement. After this, the intimidated workers may return to work and it may be published that peace has been restored. The undercurrent of exploitation remains unaddressed. That is static peace.
#2: Sa’ttvikii sha’nti / sentient peace
When the force of vidyá (positive force) defeats the force of avidyá (negative force), then also the struggle is ceased. The peace thus obtained is called sa’ttvikii sha’nti (sentient peace). Bringing about sentient peace requires a great deal of effort. This is a desirable situation of peace in the collective life.
#3: Parama’ sha’nti / absolute peace
The struggle between avidyá (negative force) and vidyá (positive force) is perpetual. There may be a temporary cessation of struggle from time to time and in different places. If vidyá (positive force) wins we say that sentient peace has been established while if avidyá (negative force) wins then we say static peace has been established. However, these victories are temporary and neither sentient nor static peace is permanent. Permanent relief is possible only with absolute peace. Absolute peace is possible only when one develops bhakti and ensconces one’s mind in Parama Purus’a.
http://anandamargauniversal.blogspot.com/
Static peace is de-facto standard today
Unfortunately, a vast majority advocate superficial ta’masikii sha’nti. People try to quiet the commotion without investigating and addressing the main cause. If noise is coming out of a household due to the husband beating his wife then it is a sin not to intervene and stop the exploitation. Most people simply tell the husband and wife to maintain peace by not making noise but don’t try to find out the main cause. By asking the husband and wife not to make noise, an attempt is made to establish static peace. Often, parents yell at their fighting children to maintain silence without discriminating between who is the main troublemaker. In such cases the parents are setting a wrong example of establishing static peace. The correct approach is to find the main cause and rectify it. Such an approach may be more difficult but the peace thus obtained is sentient and recommended.
Absolute peace only possible in individual life
Both ta’masikii (static) and sa’ttvikii peace are temporary in nature as the notion of such peace is applicable only in the scope of this world which is a relative reality. The created universe is a relative reality, and there cannot be an absolute peace on this relative plane. One can accomplish absolute peace in one’s individual life but not in collective life. Thus, as sa’dhakas our goal should be to establish sa’ttvikii sha’nti (peace) in the collective sphere while seeking Parama’ Sha’nti in our individual lives.
http://anandamargauniversal.blogspot.com/
Conclusion
Many times people think that putting an end to commotion by smothering the struggle against injustice and exploitation is the way to bring peace. However, in such cases the exploitation and injustice remain unaddressed, and the peace thus obtained is ta’masikii sha’nti / static peace. Most of you know that these days in AMPS, black peace / ta’masikii sha’nti is prevailing. Ta’masik peace is not good, and we should strive for sentient peace in our collective lives. In our individual lives, however, we should strive for Parama’ Sha’nti (absolute peace) as that alone is permanent.
Ananda Marga ideology teaches, “The cry, “Peace! Peace!” has become a craze in the world today. Can anything be achieved by such cries? There is no way to establish peace except to fight against the very factors which disturb peace.” (1)
In Him,
Samvit
Absolute peace may shower only on individual
Ananda Marga ideology states, “Jiṋátvá shivaḿ shántimatyantameti. Parama Puruśa is Shiva. By knowing Him human beings can attain absolute peace. The word shánti is derived from the Saḿskrta root verb sham plus suffix ktin. Shánti means to remain absorbed in one’s own self. One can attain equanimity and equipoise of mind by knowing Parama Puruśa. This is what is called shánti.” (2)
Ananda Marga ideology states, “When the static force becomes predominant there will be peace, which is termed tamoguńii shánti [static peace]. When the sentient force dominates there will also be peace, which is called sáttvikii shánti [sentient peace]. This fight between the static and sentient forces will continue as long as the universe exists. There cannot be any absolute peace in the realm of relativity. Absolute peace may shower down in an individual’s life, but not on the collective body. When individual animation is suspended in Cosmic animation, or when individual aspiration is suspended in Cosmic aspiration, the result is absolute peace. Absolute peace in the collective body means the suspension of the universe, which is an impossibility.” (3)
“Don't quarrel”: a bogus slogan
Ananda Marga ideology teaches, “The cry, “Peace! Peace!” has become a craze in the world today. Can anything be achieved by such cries? There is no way to establish peace except to fight against the very factors which disturb peace. Even in the personal life of every human being, there is a constant fight between the benevolent and the malevolent intellect, or between vidyá and avidyá. At times vidyá triumphs, while at other times avidyá wins. In social life, too, this fight between vidyá and avidyá continues. Vidyá has to fight avidyá, and in this fight wherever and as long as vidyá remains triumphant, there is a special type of peace which may be called sáttvikii shánti [sentient peace]. Similarly, wherever and as long as avidyá remains victorious in this fight, there, also, a special type of peace prevails which may be called támasikii shánti [static peace]. Thus we find that peace is actually a relative factor. Absolute or permanent peace cannot occur in collective life because the created universe, which is embedded in the process of saiṋcara [extroversion] and pratisaiṋcara [introversion] is, in fact, dominated first by Avidyá [extroversial force], and then by Vidyá [introversial force], respectively.” (4)
References
1. Prout in a Nutshell Part 3, Problems of the Day
2. Ananda Marga Ideology and Way of Life in a Nutshell Part 11, To Know Him Is to Be Free from All Fetters
3. The Awakening of Women, Economic Self-Reliance – Section A
4. Prout in a Nutshell Part 3, Problems of the Day
== Section 2: Prabhat Samgiita ==
After receiving Your grace
“Tava krpá biná ámára taranii akule bhásiyá choliya yáya…” (P.S. #0172)
Purport:
Without Your grace my boat floats along aimlessly without any Goal.
I do not want to listen to any talk.
I don't want to receive any knowledge.
My only desire is that You please come close.
I will extend my two hands and hold Your feet.
Without Your grace my boat floats along aimlessly without any Goal.
I feel fear of vanity of doing work.
I cannot tolerate the pride of knowledge.
So that Baba come silently and sit very close to me.
In the bliss of getting You there will be a showering of nectar.
Actional faculty is in You, knowledge is in You.
Realizing You everything can be achieved.
Without Your grace my boat floats along aimlessly without any Goal.
This song utilizes the analogy of a boat to demonstrate the importance of having a Goal in life. If there is no shore, akule, then a boat floats aimlessly in the sea. Similarly, without the grace, krpá, of Parama Purus'a, human existence is an aimless, directionless journey. Just people pass the time eating, sleeping, drinking, and gossiping. But after receiving the grace of Parama Purus'a, then the bhakta starts to move along the proper path. They understand what the Goal in life is. After receiving His grace the bhakta says, "No, I do not want to be on the paths of knowledge or action." The bhakta wants Bábá in a spiritual way.
This song discloses the inherent defects behind the paths of action (karma) and knowledge (jinána). Those involved in actional faculty think 'I did this, and I did that' when in truth everything is done by Bábá Himself. He controls all the energy so only He can be the Doer. That's why in the song the bhakta is afraid of actional faculty as this approach creates vanity. And those involved in knowledge faculty have ego and think that they are great. But the bhakta cannot tolerate such thinking. So because these defects are present on the paths of jinána and karma, the bhakta requests Bábá to please come close so, “I can hold Your feet.” So I can follow the path of bhakti.
No doubt, in theory, it is true that the paths of action and knowledge are viable ways to reach God, but they are dangerous paths. Karmiis and jinaniis may suffer degeneration because of vanity and pride. That's why the path of bhakti, based only on love and surrender, is the best and sweetest approach for reaching Him. So please come silently unto me.
And finally after receiving You, it will be very easy for me to do work and to serve the society with the knowledge. Without feeling Your grace, if I were to involve in actional or knowledge faculties, that may cause my degeneration. And I don’t want that. So please first You come close and I will hold Your feet and then I will do service to the world.
This is the main idea of the song: Initially the bhakta doesn't want to involve in action or knowledge faculties. The bhakta thinks that first I want to have You and receive You and then I will perform service. And that will be the real service. Because when I have internally realized that your divine Grace is everything, then I will work taking energy from You. And I will preach your knowledge by receiving it directly from Your lips. Then that will be true action and true knowledge - and real service....
“Tava krpá biná ámára taranii akule bhásiyá choliya yáya…” (P.S. #0172)
Purport:
Without Your grace my boat floats along aimlessly without any Goal.
I do not want to listen to any talk.
I don't want to receive any knowledge.
My only desire is that You please come close.
I will extend my two hands and hold Your feet.
Without Your grace my boat floats along aimlessly without any Goal.
I feel fear of vanity of doing work.
I cannot tolerate the pride of knowledge.
So that Baba come silently and sit very close to me.
In the bliss of getting You there will be a showering of nectar.
Actional faculty is in You, knowledge is in You.
Realizing You everything can be achieved.
Without Your grace my boat floats along aimlessly without any Goal.
This song utilizes the analogy of a boat to demonstrate the importance of having a Goal in life. If there is no shore, akule, then a boat floats aimlessly in the sea. Similarly, without the grace, krpá, of Parama Purus'a, human existence is an aimless, directionless journey. Just people pass the time eating, sleeping, drinking, and gossiping. But after receiving the grace of Parama Purus'a, then the bhakta starts to move along the proper path. They understand what the Goal in life is. After receiving His grace the bhakta says, "No, I do not want to be on the paths of knowledge or action." The bhakta wants Bábá in a spiritual way.
This song discloses the inherent defects behind the paths of action (karma) and knowledge (jinána). Those involved in actional faculty think 'I did this, and I did that' when in truth everything is done by Bábá Himself. He controls all the energy so only He can be the Doer. That's why in the song the bhakta is afraid of actional faculty as this approach creates vanity. And those involved in knowledge faculty have ego and think that they are great. But the bhakta cannot tolerate such thinking. So because these defects are present on the paths of jinána and karma, the bhakta requests Bábá to please come close so, “I can hold Your feet.” So I can follow the path of bhakti.
No doubt, in theory, it is true that the paths of action and knowledge are viable ways to reach God, but they are dangerous paths. Karmiis and jinaniis may suffer degeneration because of vanity and pride. That's why the path of bhakti, based only on love and surrender, is the best and sweetest approach for reaching Him. So please come silently unto me.
And finally after receiving You, it will be very easy for me to do work and to serve the society with the knowledge. Without feeling Your grace, if I were to involve in actional or knowledge faculties, that may cause my degeneration. And I don’t want that. So please first You come close and I will hold Your feet and then I will do service to the world.
This is the main idea of the song: Initially the bhakta doesn't want to involve in action or knowledge faculties. The bhakta thinks that first I want to have You and receive You and then I will perform service. And that will be the real service. Because when I have internally realized that your divine Grace is everything, then I will work taking energy from You. And I will preach your knowledge by receiving it directly from Your lips. Then that will be true action and true knowledge - and real service....
== Section: Important Teaching ==
No salvation by this route
Kindly read the below quote from Baba's teachings. At the end of the quote a question has been posed. If your answer to the question is correct then it means you read Baba's books carefully; and, if your answer is wrong or you do not know the answer, then it signifies that you need to pay more attention when reading Guru's teachings. After all, if sadhakas are not diligent in studying Baba's books then who is going to read them - non-margiis?
Here then is the quote:
Ananda Marga ideology states, "There are some people who die after fasting for thirty or forty days. The members of their community think that they have attained salvation thereby, but one cannot attain salvation by fasting in this way." (1)
Question: Who is Baba referring to in the above quote?
--
Answer: Both Vinoba Bhave and Balak Brahmacari fall in this category. They both died after extended fasts, and in both cases their followers thought they had attained supreme realisation (moksa), but in His above teaching Baba informs us otherwise.
Verily, so many have passed in this way - especially monks have died from long fasts and their followers believe they got moksa. That is a misnomer within the Hindu religion.
If due to lack of food one attained salvation, then what about all those in economically destitute nations who have starved to death such as during terrible famines. Did they too all attain moksa?
Reference
1. Ananda Marga Ideology & Way of Life - 10, Ideation on Brahma
== Section 3: Links ==
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