Baba
Direct vs indirect guidelines
Namaskar,
Baba presents His divine teachings in unique ways, both directly and indirectly, in order to best reach His audience and convey His message. As His disciples, we should study and emulate His approach. Here are two case examples for our review and learning.
Ananda Marga philosophy states, ”The third source of knowledge, ágama or authoritative documents, can provide real knowledge to human beings. However, if it is not based on spiritual realization, if it is a mere interpolation arising out of the fertile brain of an opportunist Vipra or intellectual, it can never bring real knowledge to people, but will sow seeds of disharmony and dissension in the human society. For instance, the scripture [Bible] of a certain community states that the earth is fixed and the sun in moving around it. This assertion is of course absolutely wrong scientifically. If an erudite scientist points out this mistake, the orthodox followers of the scriptures will brand him or her an atheist. The scriptures of other communities [Islam] proclaim that only the followers of their religion are the favourite children of God and others are damned heathens. To kill them is not at all a sin, rather one will attain a permanent place in heaven after their death. Such scriptures are very detrimental to human society.” (1)
Note: We have inserted the above yellow highlighted words in brackets [ ] for clarity, otherwise it is an indirect teaching.
So here, without stating it outrightly, Baba is denouncing this point about the Muslim faith. Those in the know clearly understand this, whereas those with a less pointed intellect will not.
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Example of direct teaching
Here is a different type of example. Baba is giving one of His direct teachings on the point of philosophy where He specifically names Shankaracharya.
Ananda Marga philosophy states, "Another example: According to Shankaracharya's school of philosophy, everything is Máyá – that is, there is illusion in the beginning, illusion in the middle and illusion in the end. This is called pramáda in Sanskrit. But then, that same Shankaracharya composed hymns to the River Ganges: Devii Sureshvarii Bhagavatii Gaunge [“O Divine Gaungá, goddess who has descended from the heavenly abode of the gods”]. According to him, the entire universe is false; so in this false universe, the River Ganges is also false! So what was the necessity of eulogizing such a false river? This is a case of somersaulting to save oneself from a very embarrassing position, just like a harmless snake pretending to be poisonous. This is a very fine example of a metamorphosed sentimental strategy. There may be some people who will consider this change of sentimental strategy to be a natural process of evolution, but in fact it is not evolution but a metamorphosis of strategy. Evolution does not take place so quickly nor so easily." (2)
In His above teaching, Baba points out the inherent hypocrisy of Shankaracharya's illusion theory. Anyone who reads this paragraph will easily understand that Baba is criticizing Shankaracharya's philosophy and approach. This is an example of one of Baba’s direct teachings where the name of the philosopher is explicitly stated. But this type of direct teaching must not be presented before the followers of Shankaracharya - so as not to hurt their sentiment.
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Measured & calculated approach
As sadhakas we are to propagate His teachings to one and all. So we have much to learn from Baba's style of communication. Our approach should be both psychological and palatable. We are to perfectly follow Baba's example.
We should always evaluate with whom we are speaking and then apply the proper voice. With those whom we are more close we can avoid lengthy talks and descriptions and use very direct language such as "Do this..." or "Don't do that...". So we can save ourselves and others from immediate danger.
And with those who are less close, we will have to take a more measured and calculated approach. By this way, step by step, we will be able to share Baba's teachings with all, in the best way possible.
So understanding Baba's indirect use of language offers two distinct benefits:
1) We can better understand and apply Ananda Marga ideology to daily life circumstances.
2) We can better present His teachings to the various types of people that live in society.
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Conclusion
In day to day life all kinds of problems arise. We need the solution from Ananda Marga philosophy. If those problems are not directly addressed from Ananda Marga philosophy, then we have to study a similar situation and find out the answer. By this way we can discover all sorts of solutions to solve mundane and spiritual problems. Ananda Marga philosophy is the panacea and has the solution to everything.
Ananda Marga philosophy states, "A correct spiritual ideology is the only solution to the problems confronting the world. From this perspective we can call Ananda Marga ideology the philosophers' stone. Just as the philosophers' stone is meant to transform everything into gold, Ananda Marga ideology can, most definitely, find a just and rational solution whenever it is applied to any problem." (3)
Namaskar,
In Him,
Kiirti
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." (4)
As Ananda Margiis, we must have an excellent grasp of Baba's indirect use of language. That way we can confidently apply His teachings to every issue.
For instance, Baba has not spoken about certain sentient foods like green chard and kale etc. In His printed discourses, these terms are never even mentioned. Yet we know they are sentient because they fall within the family of leafy greens that do not have any tamasik effects. Green chard and kale do not create bloating or an excessive amount of gas as tamasik foods do; nor do green chard and kale cause extreme lethargy or sleepiness as tamasik foods do. For instance, those who eat a lot of tamasik food will need to sleep 8 or 10 hours per day. Whereas sadhakas who eat green chard and kale will need only 4 - 6 hours of sleep. And on the point of the vrttis, green chard and kale do not goad the mind to the lower propensities while tamasik foods lead to sexual indulgence. So although Baba did not speak directly about green chard and kale, we can easily infer that green chard, kale, and collard greens etc are sentient.
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References
1. Ananda Marga philosophy in a Nutshell - 4, Prápta Vákya and Ápta Vákya
2. Liberation of Intellect: Neo-Humanism, Disc: 10
3. Problems of the Day, Point #36
4. Subhasita Samgraha - 21, Jaeva Dharma and Bhágavata Dharma
* * *
The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
Your auspicious arrival
"Áshár áloke ele bháśár atiita tumi,ámár duhkha klesh bhúláite..." (Prabhat Samgiita #1754)
Purport:
My Parama Purusa, You are the embodiment and illumination of hope, inspiration, and bliss and have come to remove all my afflictions. Language is wholly incapable of expressing Your greatness. In this poignant hour, You have come to relieve me of all my agonies and sufferings in a flash, and wipe away my tears. In the blink of an eye, You eradicated countless sinful and crude thoughts that had accumulated in my mind since ages. It is Your krpa’.
Baba, nobody except You is mine - to whom else can I share my pain of my core. You are the only Entity in this universe who is my own, with whom I can open my heart and show everything. Besides You there is no one else in this entire cosmos - within these three worlds, tribhuvan, with whom I can tell my inner feelings. You are my nearest.
Parama Purusa, You are the nucleus of all refulgence. Please grace me and sing the song of divinity in my ears. Kindly come to me. I have prepared one freshly blossomed flower garland for You which is full of fragrance. And I am waiting for that auspicious moment when You will come. Then in a lonely place I will offer that mala to You. Baba, You are my all. With Your auspicious arrival, all my sufferings have disappeared because I have gotten You. This is exclusively Your mercy…
== Section: Important Teaching ==
Favorite trick of priest class
Religious leaders regularly tell their followers that, “You must not blame others or point towards social injustices for your current suffering. What you are undergoing now is because of your own fate. So just accept your situation.” In this way the priest class implements vicious control methods and restrictions, thereby keeping the people docile. Nowadays, to find their escape from dire poverty, people take shelter in buying lottery tickets - hoping their fate is to win and become rich. And if that person does not win, then it is just their bad luck.
Ananda Marga philosophy says, "The problem of individual or collective suffering due to lack of physical requirements can be easily solved by implementing a system of social justice and social equality. So it is useless to blame the…fate of others." (1)
Reference
1. Human Society - 1, Social Justice
== Section: Important Teaching ==
Why born as male or female: secret formula
Ananda Marga ideology states, "Jiivátmá is neither a male nor a female, nor a hermaphrodite. For the proper expression of one's latent samskáras [reactive momenta] one gets reborn into the body of a woman or a man or sometimes a hermaphrodite. There is no question of high or low, superior or inferior, noble or ignoble because whatever might be the sex of the body, the jiivátmá is just the witnessing faculty of the mind it is attached to. It is unassailed by the sexual differences of the quinquelemental bodies. The unexpressed psychic reactions (samskáras) of the disembodied soul are guided by the Cosmic Mind and adjusted with a proper structure, at a proper time and a proper place, providing a congenial environment for the expression of the unrequited samskáras. Depending upon the nature of the samskáras there is either the predominance of the tendency to attract (samyojanii shakti) or the predominance of the tendency to be attracted (vibhájanii shakti). The nature of the force of attraction is to draw the object of enjoyment towards itself, and the nature of the force which is attracted is to move towards the object of enjoyment. When there is dominance of samyojanii shakti in one's latent saḿskáras, the disembodied soul attains a female body for its outward expression, and conversely where there is a dominance of vibhájanii shakti, it attains a male body. Where there is an approximate balance between the two, the disembodied soul attains the body of a hermaphrodite. Of course, even in the hermaphrodite the balance between saḿyojanii and vibhájanii shaktis is not perfect; there is a slight tilt in favour of one or the other. That's why some hermaphrodites are more inclined towards masculinity, and some, femininity." (1)
Reference
1. Ananda Marga Ideology & Way of Life - 7, Form and Formless
== Section: Important Teaching ==
Formula of a dharmika
Ananda Marga ideology guides us, "The greatest quality of a person at a meeting or debate is the capacity to convince others. The highest quality in the battlefield is 'yudhi vikramam', or valor in the battle. While in danger, one's great quality is patience." (1)
When in danger, some become paranoid and some remain patient and calm. Depending upon one’s reaction, a person displays their weakness or their greatness. When danger arrives if one becomes paranoid or loses their wits, they will not be able to solve the problem. Rather they are liability. In that case, they are not a dharmika because they are missing the first point of dharma - i.e. dhrti (patience). In contrast, if one's rational brain is keen and sharp when in grave danger, and that person is able to properly evaluate the situation and take the right course of action, it means that individual is a dharmika.
Here the point is not that if someone else's house burns down and you keep calm, then you are a dharmika. That is not the idea. Rather, the objective is to keep your rational mind functioning when your own house is burning down. If you can manage to keep your own mind balanced in a dangerous situation, you can resolve that issue in the best way according to circumstances. That is the quality of a true dharmika.
Normally it is difficult to gauge who is a dharmika and who is not. Everybody will try and claim that they are a great dharmika. If any problem comes that is the time to measure if one is a dharmika or not. If one becomes paranoid at the time of misery then that person is not a dharmika. And if they are calmly trying to resolve the issue then that person is a dharmika.
Reference
1. Ananda Vacanamrtam - 4, The Ten Characteristics of a Dhármika
