Baba
Self-review
Namaskar,
The most important facet in the life of any sadhaka is having a goal. Without a goal, life is an aimless voyage wherein one is left to whim, drifting from one transient pursuit to another. That is why Sadguru Baba clearly guides us to adopt a goal in life, and the best goal is Brahma.
https://anandamargauniversal.blogspot.com/
Ananda Marga Caryacarya states, "Everything requires a base; if life does not have a strong base, it is disrupted by an ordinary storm. Brahma is the strongest base." (1)
When one has taken Brahma as the Goal, then they can manage all the vicissitudes of life and reach the Supreme rank.
Spiritual procrastination is deadly
The only problem is that some lose sight of their cherished goal. This especially happens to those who become over-confident and feel they need not follow the conduct rules. They arrogantly and mistakenly think that they have everything under control. Another cause of degeneration is spiritual procrastination whereby they keep putting off doing spiritual practice until finally they forget their sadhana entirely.
Due to their hubris and spiritual procrastination, in the course of their day to day living, those followers get caught up in other allurements and interests; or, they are just prone to a slow, steady grade of degeneration. The end result is that they lose sight of the goal.
There are countless examples of this. No need to review them here. Rather, this letter aims to present the key for ensuring that one remains on track - i.e. on the spiritual path - throughout the journey of their life.
https://anandamargauniversal.blogspot.com/
Introspection, 16 Points chart, svadhyaya
Baba guides us that we must do introspection at periodic moments throughout the day and week to ensure that our thoughts, words, and deeds are in accordance with dharma. But this should be done in a very particular manner because often one can get caught up in their own ego - in which case they cannot discern if they are doing right or wrong. Then a person will not want to point out their own wrongdoing. Hence a special approach is needed.
Thus if a sadhaka’s name is Gopi, then that sadhaka Gopi must look upon himself as a third party and inquire: "Mr. Gopi, you are not being strict in taking sattvika food; or, Mr. Gopi, you are not doing all of your sadhana lessons; or Mr. Gopi, you have become slack in doing half-bath."
Only by looking upon oneself as a third-party can one overcome the trappings of the ego and do proper introspection. In this way, introspection is the technique for checking that one's own dealing is in accordance with Ananda Marga ideology. That process of comparing one's own actions with the measuring rod of Baba's dharmic teachings is known as introspection. Along with introspection, there are other techniques for keeping fixed to the path of dharma:
- Completing and checking off the 16 Points chart on a daily basis. This will make one aware of what codes of conduct and practices they are following and which they are deficient in.
- Regularly practicing svadhaya, i.e. keen review of spiritual topics from Baba's divine teachings. This helps keep the mind inspired and reminded of the main Goal of life.
To
maintain proper movement on the path one must truly rely on the
aforementioned avenues. These are all invaluable for every sadhaka, nay
every human being: introspection, Sixteen Points chart, svadhyaya, and a
proper guide.
Because while plants and animals follow their instinct and abide by natural law, human beings have free will. Hence we have the capacity to act in accordance with bhagavad dharma - and against it. That is why it is so very important to regularly observe and reflect upon our conduct in an unbiased manner. Then we will know if we are following the right path, or if we have swerved off it.
https://anandamargauniversal.blogspot.com/
Not a man, but an animal
Here below Baba guides us that humans share four basic propensities with animals: food, sleep, procreation, and fear. The unique quality of human beings is dharma sadhana and it is that quality which should be encouraged. Without doing dharma sadhana one is just leading animal life.
Ananda Marga philosophy states, "The human propensities that operate in the mundane sphere are five in number: áhára [food], nidrá [sleep], bhaya [fear], maethuna [begetting progeny] and dharma sádhaná [spiritual practice]. Of these five, only the first four play a part in the lives of animals. The peculiar nature of these five propensities is this: if they are given indulgence, they increase. And they easily come under control with a slight effort; only in the initial stage, one must struggle a little to control them."
"Of these propensities, the first four are primarily physical and secondarily mental, and the fifth one is equally physical, mental and spiritual. The amount of the first four required for physical and mental health is minimal; but the need of the fifth, dharma sádhaná, is unlimited – the more the better. If the need for any of the first four is channelled into the fifth, then so much the better, there may no longer be any necessity for that propensity at all." (2)
As human beings, we have instinct, psychic urge (sentiment and emotion) and ideology. However, we are only to be guided by ideology, not by instinct or emotion.
Ananda Marga ideology states, "Human life, unlike animal life, is an ideological flow. Where there is no ideological flow, in that case, even if the physical structure is just like a man, he is not a man, but is an animal. So each and every human being must try his best to maintain the special status of humans. It is our first duty. It is our fundamental duty. This ideological flow must be maintained at any cost." (3)
Conclusion
It is our bounden duty to perform introspection and analysis daily - i.e. we must look back upon a record of our past actions. This human body is a machine. It was not designed for carnal pleasures or sentimental delights. Yet many are prone in this way. But we should not allow ourselves to be guided by instinct or sentiment.
https://anandamargauniversal.blogspot.com/
Through regular introspection, we will best be able to ensure our thoughts, words, and deeds are in concert with Ananda Marga ideology. The other aforementioned methods will also help greatly in this endeavour: Sixteen Points chart, svadhyaya, and a benevolent guide. Ours is the path of ideology and that should be our measuring rod. Our minds are to be trained in that way and our bodies are to be used for that purpose alone - not any other.
So we have to be vigilant and ensure that our every action is according to Ananda Marga ideology, i.e. consistent with Baba's dharmic teachings. By introspection, we will know we are moving on the right path - and be able to correct any shortcomings by the grace of Baba.
In Him,
Ananta
References
1. Caryacarya - 2, Sadhana, Point #5
2. Namah Shiváya Shántáya, Disc: 16
3. Subhasita Samgraha - 12, Man and His Ideological Desideratum
Because while plants and animals follow their instinct and abide by natural law, human beings have free will. Hence we have the capacity to act in accordance with bhagavad dharma - and against it. That is why it is so very important to regularly observe and reflect upon our conduct in an unbiased manner. Then we will know if we are following the right path, or if we have swerved off it.
https://anandamargauniversal.blogspot.com/
Not a man, but an animal
Here below Baba guides us that humans share four basic propensities with animals: food, sleep, procreation, and fear. The unique quality of human beings is dharma sadhana and it is that quality which should be encouraged. Without doing dharma sadhana one is just leading animal life.
Ananda Marga philosophy states, "The human propensities that operate in the mundane sphere are five in number: áhára [food], nidrá [sleep], bhaya [fear], maethuna [begetting progeny] and dharma sádhaná [spiritual practice]. Of these five, only the first four play a part in the lives of animals. The peculiar nature of these five propensities is this: if they are given indulgence, they increase. And they easily come under control with a slight effort; only in the initial stage, one must struggle a little to control them."
"Of these propensities, the first four are primarily physical and secondarily mental, and the fifth one is equally physical, mental and spiritual. The amount of the first four required for physical and mental health is minimal; but the need of the fifth, dharma sádhaná, is unlimited – the more the better. If the need for any of the first four is channelled into the fifth, then so much the better, there may no longer be any necessity for that propensity at all." (2)
As human beings, we have instinct, psychic urge (sentiment and emotion) and ideology. However, we are only to be guided by ideology, not by instinct or emotion.
Ananda Marga ideology states, "Human life, unlike animal life, is an ideological flow. Where there is no ideological flow, in that case, even if the physical structure is just like a man, he is not a man, but is an animal. So each and every human being must try his best to maintain the special status of humans. It is our first duty. It is our fundamental duty. This ideological flow must be maintained at any cost." (3)
Conclusion
It is our bounden duty to perform introspection and analysis daily - i.e. we must look back upon a record of our past actions. This human body is a machine. It was not designed for carnal pleasures or sentimental delights. Yet many are prone in this way. But we should not allow ourselves to be guided by instinct or sentiment.
https://anandamargauniversal.blogspot.com/
Through regular introspection, we will best be able to ensure our thoughts, words, and deeds are in concert with Ananda Marga ideology. The other aforementioned methods will also help greatly in this endeavour: Sixteen Points chart, svadhyaya, and a benevolent guide. Ours is the path of ideology and that should be our measuring rod. Our minds are to be trained in that way and our bodies are to be used for that purpose alone - not any other.
So we have to be vigilant and ensure that our every action is according to Ananda Marga ideology, i.e. consistent with Baba's dharmic teachings. By introspection, we will know we are moving on the right path - and be able to correct any shortcomings by the grace of Baba.
In Him,
Ananta
References
1. Caryacarya - 2, Sadhana, Point #5
2. Namah Shiváya Shántáya, Disc: 16
3. Subhasita Samgraha - 12, Man and His Ideological Desideratum
== Section 2: Prabhat Samgiita ==
Offer my entire existence
Note: Those who don't do 6th lesson sadhana cannot understand this song.
"Prabhu tumi eso ghare eso a'ma'r ghare..." (Prabhat Samgiita #0632)
Purport:
O’ Parama Purusa, please come to my abode. I am waiting for You with a lighted lamp. With deep longing in my heart, I am looking toward the path of Your arrival. my own, please come in my Guru cakra. Why are You all alone on the dark path in the deep of the night. I have lit the light for You. my Prabhu, please give Your darshan.
O’ Parama Purusa Baba, with a deep yearning to get You, I think about Your affection while looking at You in Guru cakra. The sky is filled with the songs of stars. I hear those celestial bodies singing Your glory. You made me realise this quintessence that: I am Yours and You are mine. My Innermost, You have blessed me with the understanding that You are my everything. All other things short lived in this transitory world; only You are my eternal Companion, my Bandhu. Our relation goes beyond this relative plane. Please remain with me.
O’ Parama Purusa Baba,, with a strong desire to get You and have Your proximity, I have prepared a seat for You in the sacred corner of my mind and decorated it with dhu'p, diip, shubhrainjain. Ensconced in Your shravan, manan, niddhidhyasana, bhajan, and kiirtan, I am waiting for You. By Your krpa, I have collected flowers for You from my mental garden. my Nearest, I have arranged them just for You. With those flowers, I want to offer my entire existence at Your lotus feet. Baba, please be with me…
Notes for Prabhat Samgiita #0632:
[1] Dhu'p, Diip, shubhránjane: (a) dhu'p, which is one type of fragrant wood like sandalwood, (b) diip, which refers to those little lamps of celebrations, and (c) shubhránjane, which is a brilliant ointment or effulgent callarium. Of course, in the setting of Prabhat Samgiita, these three terms have an internal meaning as well. These words signify that the sadhaka has prepared his heart and mind in a special way in order to receive Parama Purusa. The bhakta is calling out to Him with bhakti.
[2] Shravan, Manan, Niddhidhyasana: Three practices.
Ananda Marga philosophy says, "To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya'sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 5, Integral and Non-Integral Outlook
Motivating factor for real art
Ananda Marga philosophy states, “The creations or compositions of those who proclaim, “Art for art’s sake,” cannot be treated as sáhitya. Indeed, welfare which pertains to the mundane world is relative; its definition may also change according to changes in time, place and person. But the aspect of the term hita which leads human beings towards the absolute truth is one and the same for all ages and all countries.”
“In order to communicate with people at different stages of development who have different ideas, the same concept of welfare has to be expressed through different branches of knowledge. The grand, benevolent flow of ideas with the common people on one side and the state of supreme bliss on the other, is called literature; for in every particle, in every rhythmic expression of this benevolent thought process, the supreme bliss is lying dormant.” (1)
“Art for art’s sake” is not acceptable; rather we should say, “Art for service and blessedness”
Ananda Marga philosophy states, “Thus literature is that which moves together with society and leads society towards true fulfilment and welfare by providing the inspiration to serve. The statement “Art for art’s sake” is not acceptable; rather we should say, “Art for service and blessedness.””
“In every expression, in every stratum of this universe, however crude or subtle, only one recurring theme occurs, and that theme is the attainment of bliss. In the artistic movement towards welfare both the attainment and the bestowal of happiness find simultaneous expression. When sáhityikas dedicate themselves to the service or sádhaná [sustained practice] of literature, they have to let their creative genius flow in this stream; they have to purify all that is turbid, all that is impure in their individual life in the holy waters of their universal outlook and then convey it sweetly and gracefully to the heart of humanity. In this lies the fulfilment of their service, the consummation of their sádhaná.” (2)
References
1. A Few Problems Solved - 1, The Practice of Art and Literature
2. A Few Problems Solved - 1, The Practice of Art and Literature
Bengalees’ sentiment: opted worst
Baba's below teachings depict who a large community of Bengalees got drawn into the Muslim faith. However, best would have been if those Bengalees fought against religious exploitation and removed the caste system from Hinduism. They should have made a hue and cry to fight against priesthood exploitation. But according to Baba’s below teaching, the Bengalee community is emotional and that is why they chose the wrong path. If they had been rational they would have raised the voice against all kinds of exploitation, especially in the religious sphere, and they would not have joined the Islamic religion. In Hinduism, eating beef is not allowed. But these sentimental and emotional Bengalees started eating meat excessively and they contracted diseases and shortened their life, after joining those Muslims. This all happened due to the dominance of sentiment and lack of rationality. That is why they converted to Islam. In due course those communities formed East Pakistan and that became Bangladesh, which now has a population of 170 million. They were all converted from the Hindu religion. All the religions are bad but Islam is the worst because they are very violent. This happened to Bengalees because they are sentimental. Baba warns against the dangers of sentient in His book on neo-humanism. That is the central idea of Baba’s below two quotes.
Ananda Marga ideology states, “By temperament the Bengalees are a sentimental people. Sometimes they tolerate injustice for a long period without any murmur, without even a whimper...But suddenly, they may erupt in strong protest. These are the symptoms of a sentimental race. The people of Bengal, particularly the people of the lower stratum of society, had to undergo tremendous torture and humiliation in the past. Suddenly they revolted and embraced Islam in large numbers. They are also Bengalees – in bone, flesh and blood. They became Muslims as a reaction to the exploitation by the contemporary society.” (1)
Worst move: lower caste Hindus converted to Islam
Prout philosophy states, “It has also happened amongst the followers of different religions. Due to the many shortcomings in one religion and its exploitation of so-called lower caste people, many of these so-called low caste people left that religion and accepted another. When people leave their religion for no significant reason and accept another religion which suffers from ideological vacuum or is even inferior to the religion which they previously followed, they develop hysterical behaviour. They start excessively doing those things which were once prohibited to them by their previous religion. So we find that the person who has converted to another religion takes more beef than a normal member of that religion. This type of behaviour cannot be found in those who had ideologically accepted that religion.” (2)
References
1. Ananda Vacanamrtam - 10, The History of Bengal – 1
2. Prout in a Nutshell - 15, The Existential Value of Ideology
Note: Those who don't do 6th lesson sadhana cannot understand this song.
"Prabhu tumi eso ghare eso a'ma'r ghare..." (Prabhat Samgiita #0632)
Purport:
O’ Parama Purusa, please come to my abode. I am waiting for You with a lighted lamp. With deep longing in my heart, I am looking toward the path of Your arrival. my own, please come in my Guru cakra. Why are You all alone on the dark path in the deep of the night. I have lit the light for You. my Prabhu, please give Your darshan.
O’ Parama Purusa Baba, with a deep yearning to get You, I think about Your affection while looking at You in Guru cakra. The sky is filled with the songs of stars. I hear those celestial bodies singing Your glory. You made me realise this quintessence that: I am Yours and You are mine. My Innermost, You have blessed me with the understanding that You are my everything. All other things short lived in this transitory world; only You are my eternal Companion, my Bandhu. Our relation goes beyond this relative plane. Please remain with me.
O’ Parama Purusa Baba,, with a strong desire to get You and have Your proximity, I have prepared a seat for You in the sacred corner of my mind and decorated it with dhu'p, diip, shubhrainjain. Ensconced in Your shravan, manan, niddhidhyasana, bhajan, and kiirtan, I am waiting for You. By Your krpa, I have collected flowers for You from my mental garden. my Nearest, I have arranged them just for You. With those flowers, I want to offer my entire existence at Your lotus feet. Baba, please be with me…
Notes for Prabhat Samgiita #0632:
[1] Dhu'p, Diip, shubhránjane: (a) dhu'p, which is one type of fragrant wood like sandalwood, (b) diip, which refers to those little lamps of celebrations, and (c) shubhránjane, which is a brilliant ointment or effulgent callarium. Of course, in the setting of Prabhat Samgiita, these three terms have an internal meaning as well. These words signify that the sadhaka has prepared his heart and mind in a special way in order to receive Parama Purusa. The bhakta is calling out to Him with bhakti.
[2] Shravan, Manan, Niddhidhyasana: Three practices.
Ananda Marga philosophy says, "To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya'sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 5, Integral and Non-Integral Outlook
== Section: Important Teaching ==
Motivating factor for real art
Ananda Marga philosophy states, “The creations or compositions of those who proclaim, “Art for art’s sake,” cannot be treated as sáhitya. Indeed, welfare which pertains to the mundane world is relative; its definition may also change according to changes in time, place and person. But the aspect of the term hita which leads human beings towards the absolute truth is one and the same for all ages and all countries.”
“In order to communicate with people at different stages of development who have different ideas, the same concept of welfare has to be expressed through different branches of knowledge. The grand, benevolent flow of ideas with the common people on one side and the state of supreme bliss on the other, is called literature; for in every particle, in every rhythmic expression of this benevolent thought process, the supreme bliss is lying dormant.” (1)
“Art for art’s sake” is not acceptable; rather we should say, “Art for service and blessedness”
Ananda Marga philosophy states, “Thus literature is that which moves together with society and leads society towards true fulfilment and welfare by providing the inspiration to serve. The statement “Art for art’s sake” is not acceptable; rather we should say, “Art for service and blessedness.””
“In every expression, in every stratum of this universe, however crude or subtle, only one recurring theme occurs, and that theme is the attainment of bliss. In the artistic movement towards welfare both the attainment and the bestowal of happiness find simultaneous expression. When sáhityikas dedicate themselves to the service or sádhaná [sustained practice] of literature, they have to let their creative genius flow in this stream; they have to purify all that is turbid, all that is impure in their individual life in the holy waters of their universal outlook and then convey it sweetly and gracefully to the heart of humanity. In this lies the fulfilment of their service, the consummation of their sádhaná.” (2)
References
1. A Few Problems Solved - 1, The Practice of Art and Literature
2. A Few Problems Solved - 1, The Practice of Art and Literature
== Section: Important Teaching ==
Bengalees’ sentiment: opted worst
Baba's below teachings depict who a large community of Bengalees got drawn into the Muslim faith. However, best would have been if those Bengalees fought against religious exploitation and removed the caste system from Hinduism. They should have made a hue and cry to fight against priesthood exploitation. But according to Baba’s below teaching, the Bengalee community is emotional and that is why they chose the wrong path. If they had been rational they would have raised the voice against all kinds of exploitation, especially in the religious sphere, and they would not have joined the Islamic religion. In Hinduism, eating beef is not allowed. But these sentimental and emotional Bengalees started eating meat excessively and they contracted diseases and shortened their life, after joining those Muslims. This all happened due to the dominance of sentiment and lack of rationality. That is why they converted to Islam. In due course those communities formed East Pakistan and that became Bangladesh, which now has a population of 170 million. They were all converted from the Hindu religion. All the religions are bad but Islam is the worst because they are very violent. This happened to Bengalees because they are sentimental. Baba warns against the dangers of sentient in His book on neo-humanism. That is the central idea of Baba’s below two quotes.
Ananda Marga ideology states, “By temperament the Bengalees are a sentimental people. Sometimes they tolerate injustice for a long period without any murmur, without even a whimper...But suddenly, they may erupt in strong protest. These are the symptoms of a sentimental race. The people of Bengal, particularly the people of the lower stratum of society, had to undergo tremendous torture and humiliation in the past. Suddenly they revolted and embraced Islam in large numbers. They are also Bengalees – in bone, flesh and blood. They became Muslims as a reaction to the exploitation by the contemporary society.” (1)
Worst move: lower caste Hindus converted to Islam
Prout philosophy states, “It has also happened amongst the followers of different religions. Due to the many shortcomings in one religion and its exploitation of so-called lower caste people, many of these so-called low caste people left that religion and accepted another. When people leave their religion for no significant reason and accept another religion which suffers from ideological vacuum or is even inferior to the religion which they previously followed, they develop hysterical behaviour. They start excessively doing those things which were once prohibited to them by their previous religion. So we find that the person who has converted to another religion takes more beef than a normal member of that religion. This type of behaviour cannot be found in those who had ideologically accepted that religion.” (2)
References
1. Ananda Vacanamrtam - 10, The History of Bengal – 1
2. Prout in a Nutshell - 15, The Existential Value of Ideology
== Section: Prabhat Samgiita ==
हे परमपुरुष बाबा ! मैं यहाॅं इस धरती पर तुम्हारी ख्वाहिश के अनुसार कार्य करने आया हॅूं।
(जो साधना का 6th पाठ नहीं करता, वह यह प्रभात सङ्गीत नहीं समझ सकता )
प्रभात सङ्गीत #2020 एसेछि तोमार इच्छामतो चलिते ,आमार जीवन पण आमार बॉचा मरण आलोय उद्भासिते ....
भावार्थ
हे परमपुरुष ! मैं यहाॅं इस धरती पर तुम्हारी ख्वाहिश के अनुसार कार्य करने आया हॅूं। बाबा ! कृपा कर मुझे आशीष दें कि मैं अपने छोटे बड़े सभी कामों को अच्छे से अच्छा कर सकूँ । सुख हो या दुःख, मेरे साधारण काम हों या महत्त्व के, सभी को मैं तुम्हारी आभा से चमका सकूँ । मैं अपने जीवन के शुरू से अन्त तक किए जानेवाले सभी काम तुम्हारे अलौकिक प्रकाश से प्रकाशित कर सकॅूं। मैं तो यहाँ तुम्हारी इच्छा और निर्देशों के अनुसार काम करने के लिए ही आया हूँ। इस संसार में मैं तो तुम्हारे लय और ताल के साथ नाचने आया हूँ।
बाबा ! सबेरे से गोधूलि तक, मेरे जनम से मृत्यु तक, तुम्हारे काम को पूरा करने के लिए समय की बहुत कमी पड़ रही है। हे प्रभो ! मेरे ऊपर करुणा भरी नजर डाल दें जिससे मैं तुम्हारे दिए गए कार्यों और जिम्मेवारियों को इसी जीवन में ही पूरा कर सकॅूं। मैं तो इस धरती पर तुम्हारे आदेशों का पालन करने के लिए ही आया हूँ।
बाबा ! हे परमपुरुष ! मैं धन नहीं चाहता, मान और प्रतिष्ठा भी नहीं चाहता। मुझे तो अपने इष्ट में निष्ठा-भक्ति चाहिए है, जिससे तुम्हारे आशीष के बल से तुम्हारे सभी आदेशों को पूरा कर सकूॅं । तुम्हारे आशीष से मैं यहाँ सभी काम पूरे कर सकता हूँ। इस संसार में , मैं तुम्हारी इच्छा पूरी करने के लिए ही आया हॅूं, तुम्हारे निर्देशों के अनुसार नाचने आया हूँ। कृपा कर मुझे अपने चरण कमलों में स्थान दीजिए ।
References
1. Sadguru Baba says (in GD, Delhi, 26 Feb 1984) that when writing a Prabhat Samgiita purport then very simple words should be used so that the common mass may understand. The above Hindu purport has been written according to that guideline.
== Section 3: Links ==
