Namaskar,
In
His discourses Baba cites the names of various spiritual leaders and
thinkers: Bhagavan Buddha, Bhagavan Mahaviira Jain, Bhagavan
Shankaracarya, Caetanya Mahaprabhu, Tulsi, Kabir Das, Surdas, Mirabai,
Ramprasad, Chandidas, Ramakrsna, Vidyapati, and Swami Vivekananda etc.
Plus Baba refers to various social thinkers: Ravindranath, Subhasa
Chandra Bose, Mahatma Gandhi, and Karl Marx etc. And Baba refers to
numerous poets: Padmadanta, Jaya Deva, Valmiki, Rahim, Raskhan, Saraha,
Rupgoswami, Krttivas, Bhusuku, Bharat Chandra, and Mr. Carl Sandburg,
etc.
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Whose photos putting on the wall
Some
readers think that Baba has approved of that person and all their
teachings so they started buying their books and putting their photos on
the wall etc. And in pracara they started propagating that Ananda Marga
supports all the teachings of so and so etc. However, this is the wrong
approach to take. The main theme of Guru’s discourses is that He is
putting forth the new and revolutionary teachings of Ananda Marga
philosophy. His aim is not to highlight any particular philosopher or
poet etc.
As
we know, Baba has approved certain teachings from Yudhisthira like -
What is the path - in order to put forth and highlight Ananda Marga
philosophy - while other teachings from Yudhisthira, Baba has
repudiated. So as Ananda Margiis we should not wholly embrace all of
Yudhisthira's recommendations.
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Shankaracaraya’s & Buddha’s teachings are a mixed bag
Similarly,
with regards to Bhagavan Shankaracarya, Baba has appreciated
Shankaracaraya’s guideline - bhakti is the best - because this will help
readers understand that in the new and revolutionary teaching of Ananda
Marga, bhakti is treated as the top most. Likewise, Baba has
highlighted Bhagavan Buddha’s teaching of - 'Cakuna Samvaro Sadhu...' -
so everyone will understand that Ananda Marga philosophy places great
importance on controlling one’s motor and sensory organs.
Side
by side, there are teachings from both Bhagavan Shankaracarya and
Bhagavan Buddha which Baba has wholly rejected such as Shankaracarya’s
theory of mayavada and Buddha’s nihilistic approach.
Ananda
Marga philosophy says, “Máyáváda is full of contradictions from
beginning to end. This sort of error is called pramáda in Sanskrit:
error in the beginning, error in the middle and error in the end.” (1)
Ananda
Marga philosophy states, "[Buddha's teachings] lack charm and do not
expound a good reason for living. This explains perhaps why Buddha never
considered the idea of forming a society." (2)
What to do?
Keeping
this in mind, Ananda Margiis should not think that we fully embrace all
the doctrines of Bhagavan Shankaracarya and Bhagavan Buddha etc.
Bhagavan Shankaracarya and Bhagavan Buddha etc- could not deliver a
truly dharmic set of teachings for the all round progress of humanity.
As Ananda Margiis, only Baba is our Polestar, and only Baba’s guidelines
are 100% dogma-free and perfect for leading one on the path of
salvation and building a great human society.
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Conclusion: Ananda Marga ideology is unique
The
whole idea is that Baba’s teachings are wholly new and unique and in
order to present His revolutionary guidelines in an easily
comprehensible manner, He would reference the teachings of well-known
people like Yudhisthira and Shanakaracarya etc. This was all done to
best teach society about the new and revolutionary teachings of Ananda
Marga.
Ananda
Marga philosophy says, “Ananda Marga is not a change merely due to the
cycle of time, but a revolution – a radical change – in the true sense.
Never before in the entire history of this world, or the universe, if
that could be known to mortals, has a system of life embracing the
economic, social, mental and spiritual spheres been correlated in a
closely-knit society, as it has in Ananda Marga.” (3)
Baba is the Sadguru and Supreme Friend who can guide us in all the spheres of life. Baba's teachings alone are our pathway.
Namaskar,
In Him,
Iisham
Yudhisthira did not follow Lord Krsna’s order
Yudhisthira
was not able to pay heed to the call of dharma. For example, you know
that Yudhisthira did not comply with Lord Krsna’s divine plan to say -
'Ashvatthama hata...', meaning Ashvatthama is killed. All know that Lord
Krsna graciously gave the request to do like this in order to save
dharma, but Yudhisthira thought otherwise. In the end, Lord Krsna was
forced to adapt His program accordingly - all because Yudhisthira did
not follow His order.
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Taken
altogether then, everybody knows that Yudhisthira was not a true guide
for humanity. Yudhisthira’s teachings contained loopholes and his
conduct was not always dharmic. Essentially, King Yudhisthira was a
well-intentioned person who sometimes succumbed to simple morality and
other dogmas. Baba points out that following simple morality (r'ta) is
not good - it is not even part of yama and niyama. Rather we are to
follow satya, spiritual morality.
Thus
in this sequence, Baba highlights Yudhisthira in another light - in
order to teach us how not to behave. And this is also a manner of
propagating His divine ideology - by guiding us to adhere to spiritual
morality over simple morality. There are certain dharmic codes which
Yudhisthira could not follow. And in the same fashion, not all the
things which Yudhisthira told are great and high. Rather, many are
defective.
Sadguru Baba says, "Ananda Marga alone is dharma and all the rest are sectisms." (4)
References
1. Namami Krsnasundaram, Discourse 10
2. Neohumanism in a Nutshell Part 2, Pramá – 3
3. Prout in a Nutshell part 11, Ananda Marga A Revolution
4. Subháśita Saḿgraha Part 1, The Call of the Supreme
The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
* * *
== Section: Important Teaching ==
Communism: no free speech
[about communism] “By raising an iron curtain, a veil of dark ignorance, before them, they have taught people to chatter a few chosen, tutored sentences. They have confined them within a small dungeon, with its doors and windows locked – they have converted them into owls of darkness. This is the inevitable outcome of those pseudo-philosophies.” (1)
Reference
1. Namah Shivaya Shantaya, Shiva's Teachings – 2 (continued) (Discourse 14)
