Baba
Satya: for everyone’s well-being
Namaskar,
Satya
(spiritual morality) is an integral ingredient for the welfare of
society. Here we examine how satya brings well-being to others, as well
as how a few speak falsely, yet deceive themselves by thinking they are
speaking satya.
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Higher mind required to follow satya
In
the olden days, people were not quite so developed, and in that
condition they were incapable of following satya. All creatures like
animals and plants follow rta. They never resort to falsehood. But since
they are undeveloped, they are unable to adhere to the code of
universal welfare. Comparatively, human beings are elevated and capable
of following something better - i.e. satya. To follow satya, a higher
state of mind is needed.
In
His book, Discourses on the Mahabharata, Baba recounts numerous
incidents where the leaders and people of that era followed rta (simple
morality) - not satya (spiritual morality) - due to their undeveloped
mind.
Ananda
Marga philosophy states, “What was the state of morality in the
Mahábhárata period? You must remember that though people were ignorant,
though their intellectual standard was not high at all, even in that
period they were not immoral – this was their greatest quality. There
was no spiritualism nor philosophy in support of the morality of the
people of that time. They would accept the naked facts, and in that
sense they were moralists. “I will say just what has happened” – this
was their way.” (1)
Ananda
Marga philosophy states, “They had no intellect to ponder over the
consequences of practising such satya. A crooked intellect is essential
to deviate from satya, and this the people of the Mahábhárata period did
not possess. Suppose a man thieves. To rescue himself, he will concoct
statements in different ways with the police and in court. So
cunningness is needed for any deviation from the path of satya. In the
absence of cunningness, the people of the Mahábhárata period were
naturally moralists.” (2)
Ananda
Marga philosophy states, “On the other hand those who tread the path of
spirituality become moralists after grasping spirituality well. There
is a gulf of difference between the moralists of the two types mentioned
above. The people of the Mahábhárata period were supporters of the
naked facts, and in just this sense were moralists. This does not mean
that they were spiritualists.” (3)
Unable to adhere to the dharmic code
Due
to their lack of spiritual growth, in the Mahabharata era the people
were basically unable to adhere to the dharmic code of satya. But that
era is gone. Now the human mind is more advanced, and it is Baba's
guideline that in all circumstances human beings are to apply their
vivek, serve others with heartfelt feeling, and bring everyone onto the
proper path. For this satya is needed, i.e one must be concerned for the
well-being of others. So, to follow satya, a refined intellect and an
adequately elevated mind are needed.
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Furthermore,
to do pracara, follow the path of sadhana, and propagate Ananda Marga
ideology, satya is a requisite. Satya means having an expansive mind
where one is concerned about the well-being of others. Without that one
cannot follow the path of sadhana. That is why Baba says without yama
and niyama sadhana is an impossibility. So sadhana and satya are
inherently linked.
Satya is beneficial to all
Here
again Baba provides us with a practical example of how satya
(benevolent truthfulness) is saturated in the spirit of welfare, whereas
r'ta (factual truth) is often devoid of benevolence.
Ananda
Marga philosophy states, "For example, a person rushes to you for
shelter. You do not know whether he is guilty or not, or perhaps you
know for certain that he is not guilty. He is followed by a ruffian bent
on torturing him. If this terrified man seeks refuge in your house, and
then the ruffian comes and asks you regarding his whereabouts, what
should you do? By adhering to rta ... you would inform the ruffian of
his whereabouts. Then if he is murdered, will you not be responsible for
this murder? Your mistake may have resulted in the murder of an
innocent person. By adhering to rta ... you become indirectly guilty of
this heinous crime. What would be your duty if you followed the correct
interpretation of Satya? It would be not to reveal the whereabouts of
the person and rather to misguide the aggressor so that the refugee may
safely return home." (4)
Hypocrisy & satya
Unfortunately,
a few liars speak falsely and deceive themselves by justifying to
themselves that they are speaking satya. Some selfish persons fabricate
fanciful lies to cover up their own wrongdoing. In this way, they
deceive themselves by thinking they are speaking satya. Some naive
Ananda Margiis can't differentiate between a lie and satya. They instead
think that telling a lie is satya. So per their convenience they lie
and think they are following satya. Satya must be followed in order to
serve others, and at the same time those who lie for their personal gain
should be dealt with and rectified.
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Baba's guideline: follow satya not rta
Here following in this example, Baba clearly shows us the great use of satya in the practical sphere.
Ananda
Marga philosophy guides us, "Suppose your mother is taking food. A
letter is received about the death of your maternal grandfather. If
mother enquires about the contents of the letter, what reply will you
give? If you adhere to rta, you will reveal the news of her father's
death, which will cause a great shock to her mind and she would not even
be able to take her food. It would be preferable in this case to state
that all is well in their family. After your mother has had her food, a
mention of her father's illness would prepare the ground for her to bear
the news of the tragedy. In this way, even though something other than
rta was uttered, the dignity of satya has been maintained." (5)
In
His above teaching, Baba guides how satya always brings welfare to
others whereas r'ta can sometimes harm others. In that instance where
r'ta creates an unfavourable or detrimental effect on others, then we
are to follow satya. According to Baba, in all such instances we are
adhere to the practice of satya.
Baba
says, "There is an ideological difference between rta and satya. That
which is a fact, which has happened or happens, is called rta. And the
ideation used for the welfare of the people is called satya." (6)
Parahita'rtham' va' unmanaso yatha'rthatvam' satyam.
Ananda
Marga philosophy states, "Using one's mind or speech out of a spirit of
welfare for others is satya. It is said that one should take the
shelter of satya, not rta." (7)
By
His above teaching, Baba guides us that ours is the path of satya. As a
reminder, in most circumstances satya and rta are the same. Or we can
say, we should always follow rta. But when rta is harmful to others then
one must not speak rta, rather one should follow satya.
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Supreme path of satya
Satya
is the path of helping others. When one swerves from satya for their
own narrow self-interest then that is the path of deception. In that
case, one is lying and their mind is getting more restricted,
contracted, and ultimately degenerated. So those who resort to lying
cannot move on the path of sadhana, rather they are going in reverse,
negative pratisaincara. Whereas if one is speaking with the intent of
helping others then their mind is expanding and they are on the path of
sadhana. So those who follow satya will swiftly advance along the path
of spirituality and reach their Goal.
Baba
says, "The only way to progress is to take shelter in satya (supreme
truth) - there is no other way... the one who follows the broad path of
truth... will be entitled to take shelter in the supreme truth, will
surely attain the Supreme rank and become one with the Supreme Entity."
(8)
Conclusion
As
A'nanda Ma'rgiis, we have come onto this earth to help and serve
others: To make our own existence pure so that we can bring welfare to
the world. And in this grand endeavour, Baba has supplied us with one
very great tool - satya.
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Ananda
Marga philosophy states, “Satya implies proper action of mind and the
right use of words with the spirit of welfare. It has no English
synonym. The word 'true' or 'truth' would be translated in Sam'skrta as
r'ta (to state the fact). The sa'dhaka is not asked to follow the path
of rta. One is to practise satya." (9)
When
our thoughts, words, and deeds reflect that spirit of welfare then that
is satya. And that is what Baba directs us to follow in life. Verily,
by adhering to the path of satya we can best serve others. Lowly people
lie, mediocre people follow rta, and great people follow satya.
Namaskar,
in Him,
Gopa
~ In-depth study ~
90% time rta & satya is same
Most
of the time rta and satya (benevolent truthfulness) coincide. That is,
most of the time rta and satya are the same. We should always follow
satya. Since satya will always result in bringing welfare. Only selfish,
mean-minded persons who do not care about the welfare of society resort
to r'ta, and overlook the practice of satya.
And
in our own daily life experiences, always we are to follow satya. For
example, suppose a person is looking a little dishevelled and running
off to a job interview and a friend happens to meet them along the way -
just a moment before the interview is to begin. Then in that split
second if the person asks their friend if they look nervous, then the
friend should not say: 'Yes, you look very nervous and unkempt'. Rather
the friend should tell that, 'You look very good and just keep calm and
everything will turn out well'.
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By
this way - by following satya - one is able to best support the person
and help them feel more prepared for their interview. Otherwise if you
say, 'you look very nervous and unkempt' then that will harm them. That
will not be satya; so it is important to follow satya.
Dogmatic Gandhian way
Unfortunately,
some selfish people get confused and fall into the dogmatic Gandhian
way of thinking that rta is everything in life. They say things even if
those words go against the spirit of welfare. They don't care about the
wellbeing of others. As sadhakas we should always adhere to Baba's
guidelines and think, speak, and do for the welfare of others.
Baba graciously guides us that by following the path of satya then the whole world will be cleansed and benefited.
Baba
says, “O' the followers of A'nanda Ma'rga, march along the path of
satya and awaken the Satya hidden in you. Develop the cosmic
consciousness that is latent in you...Through those currents of satya,
enliven your society and carry it along on the path of the infinite
ocean of inseparable souls which are awakening on the road to the
Supreme Union - the holy confluence of the sea.” (10)
References
1. Discourses on the Mahábhárata, The Moral Standard of the Age
2. Discourses on the Mahábhárata, The Moral Standard of the Age
3. Discourses on the Mahábhárata, The Moral Standard of the Age
4. A Guide to Human Conduct, 'Satya'
5. A Guide to Human Conduct, 'Satya'
6. Shabda Cayanika - 2, Disc: 11
7. Shabda Cayanika - 2, Disc: 11
8. Ananda Vacanamrtam - 4, 'Treading that Broad Path of Spirituality'
9. Guide to Human Conduct, 'Yama Sadhana'
10. Subhasita Samgraha - 1, 'The Form of Sadhana
* * *
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 ==
Dazzles my existence
"Nandanvane ese gele kotha'y balo kotha'y..." (Prabhat Samgiita #2364)
Purport:
O’ Parama Purusa, You came in this heavenly park which became pure by Your august advent. But afterwards, where did You go? Please tell me where, so I can see You. You showered Your grace by allowing me to hold You and then immediately brushed me off - I left in tears. My days are passing in sadness and misery in Your longing.
O’ Divine Entity, since then You have not blessed me with Your karuna and also have not allowed me to hold You again. Who has the capacity and strength to be with You by their own power - no one. For that, Your karuna is the only way. Somehow I feel that due to not following strict morality my mind is polluted with vanity. With that bourden of the heavy load of my own ego, my whole existence is getting bent and exhausted. Now, I am drowning in sadness and do not ever find any peace in the absence of holding Your lotus feet.
O’ my Dearmost, You are the base and abode of perfect peace. Only You are going to destroy whatever attachments of blackness have accumulated in my mind, and free it from all pashas (bondages) and ripus (enemies). Parama Purusa Baba, in the roaring stormy winds, hurricanes, tornadoes, and thunder and lightning bolts of my life, Your divine effulgence always dazzles my existence and saves me all along the way.
Baba, You are grace personified...
Notes for Prabhat Samgiita #2364:
[1] As't'a'pa'sha: Baba says, "As't'apa'sha means the eight fetters. Anyone bound by fetters will lose his capacity of movement. In the creation we find the movement of human beings is from the crude to the subtle. That is, human beings have to move towards the subtle, but by their leaning towards the eight fetters such as lajja', bhaya, and ghrn'a', they get absorbed in crude things only and their progress towards the subtle is stopped. Bhaya (fear), lajja' (shame), ghrn'a' (hatred), shaunka' (doubt), kula (high descent), shiila (complex of culture), ma'na (vanity) and jugupsa' (backbiting) are the eight fetters." (1
[2] Sa'dripu: Baba says, "S'at' means 'six' and ripu means 'enemies'. These six faculties in human beings are termed as enemies, as they absorb the mind in crudeness and stop its march towards the subtle. The supreme rank for unit consciousness is subtle, and anything which holds it back from reaching the supreme rank, is its enemy. These six faculties are, therefore, termed as six enemies. Ka'ma (longing for earthly objects), krodha (anger), lobha (avarice), moha (blind attachment), mada (vanity) and ma'tsarya (envy) are the six enemies." (2)
References
1. Ananda Marga Elementary Philosophy, How Should Human Beings Live In This World?
2. Ananda Marga Elementary Philosophy, How Should Human Beings Live In This World?
== Section 3: Important Teaching ==
Pros & cons of sentiment
Ananda
Marga ideology guides us, "For the very existence of speed, a
sentimental support, a sentimental propulsion is an indispensable
necessity. Now, this sentimental support must be based on rationality.
Sentimentality based on rationality is the strongest force in the
universe. And sentimentality without rationality takes the form of, or
rather the distortion of, dogma." (1)
In
the above teaching Baba says that sentiment is very delicate: If
sentiment is guided by rationality then that is very useful and
meaningful. And if sentiment is guided by dogma or any narrow interest
like groupism etc then it is extremely harmful and dangerous. That is
why human sentiment is very precarious. By sadhana and following Sixteen
Points, one’s sentimental feeling will become aligned with rationality,
i.e. ideology.
Reference
1. Subhasita Samgraha - 12, The Noumenal Cause and the Personal God== Section: Important Teaching ==
Shiva did not have four or six arms
Ananda Marga ideology states, "Shiva had only two arms, not four or six. Párvatii also had two arms. But Durgá is a Puranic goddess, and the author of puráńa [educative fiction] can create in his imagination as many arms of Durgá as he likes." (1)
Ananda Marga ideology states, "No goddess having eight or ten arms can be the wife of Shiva: He had only two arms. Similarly the Káliká Shakti having four arms cannot be the wife of Shiva." (2)
References
1. Namah Shivaya Shantaya, The Pervasive Influence of Shiva (Discourse 4)
2. Namah Shivaya Shantaya, The Pervasive Influence of Shiva (Discourse 4)
== Section: Important Teaching ==
Inevitability of surrender - 3
Ananda Marga ideology says, "Some so-called bhaktas – those who do not have genuine devotion - pretend to be devotees just to cheat others. That is, they ring the bells as they should be rung and light the candles as they should be lit, but without any feeling, so that after some time they become like machines. A person lacking devotion becomes like a machine. There is no more joy; only the mechanical turning of the parts. A heart devoid of joy is as barren as a desert. When one becomes as dry as the desert sands, one is compelled to cry out, “Oh Lord, save me. Protect me from the scorching heat of the desert.”" (1)
Note: In the life of a sadhaka on the spiritual journey, the first and foremost ingredient is surrender. Yet surrender itself is defined and described in a multitude of ways. In the above quote, surrender is explained in a very simple manner.
Reference
1. Ananda Vacanamrtam - 8, Do Virtuous Deeds Day and Night – 2
== Section: Ananda Vanii ==
Our ideological rationality is our valuable asset
“We are proceeding from darkness towards effulgence, from imperfection along the golden steps to perfection. No obstacle on the way will be able to stop our advancement. Pushing aside and smashing all obstacles and impediments we will move along our destined path. Our ideological rationality is our valuable asset; the blissful glow of Macrocosmic effulgence is our goal and the inherent desire to bring well-being to all living creatures is our way. Moving ahead is the very want of life. Wasting valuable time in lethargy is nothing but inertness; hence we must keep moving. The chant of our forward movement will be our vocal expression, the very pulsation of our life.” (Ananda Vanii #72)
Note 1: True Ananda Vaniis have a number whereas Fake Ananda Vaniis do not - just as a fake car license plate has no number. By this way, you can easily recognise a Fake Ananda Vanii.
== Section 4: Links ==
Postings to Read
Unique story about dhyana
About Prout leadership
Raising dharmikas
Power of kiirtana
Importance of pranayama
How we should live 120 years
