Baba
Animal analogy & service
Namaskar,
This letter contains three key sections:
(I) Firstly, Baba guides us that the type of relation that exists between birds and crocodiles is a business relation - not an ideal service relation.
(II) Next, we learn about how some have grossly misinterpreted Baba’s given paradigm about the selfish bird and crocodile relation as an ideal service relation.
(III) Finally, we conclude that true service is one-sided - i.e. give, but don't take. It is not a business transaction. And, by this way, an ideal society can be formed.
https://anandamargauniversal.blogspot.com/
Bird / crocodile business relation
As we know, bhagavad dharma has four pillars: (1) vistara or expansion, (2) rasa or flow, (3) seva or service, and (4) tadsthiti or attainment of the supreme stance.
Here in His divine discourse - "Plants, Animals and Human Beings" - Baba talks about what is true seva.
Ananda Marga philosophy states, "The third aspect is sevá or service. In the life of animals, there is no scope for service. There is only scope for mutual transaction, or what we call commodity transaction."
"This is the policy. Perhaps you know the story of the kumiir, which is called makar in Saḿskrta, crocodile in English and magarmaccha in Hindi. The crocodile is a carnivorous creature. Although it likes to stay in water, it is not an aquatic animal. It enters the water to catch its prey, and after devouring its prey it returns to the bank and lies quietly with its mouth open. Small birds often come and eat the pieces of meat stuck between the teeth of the crocodile. What is the result? The birds get their food and the teeth of the crocodile are cleaned. At that time the crocodile does not close its mouth, or else the birds would be killed. This is a commercial transaction."
"Human beings alone have the speciality of service. At the time of doing service, the motive must be that I shall give but not take. Service is one-sided. When human beings donate something, they do not expect anything in return. For example, if you give something to a beggar, you do not expect anything in return. Furthermore, once you have donated something, you forget about it. This is the speciality of human beings. However, some people make donations for other reasons. For instance, suppose a man donates a hundred thousand rupees to a charity. At night he will not be able to sleep because he is continuously thinking that in the morning he will get up and read in the newspaper that he, Chatumal Dakuram Batpari, donated a large amount of money for the public welfare. You should not behave like this. Once you donate something, you should forget about it immediately. A donation is one-way. If you offer flowers to Parama Puruśa, and at the same time you say mentally, “Parama Puruśa, my son has just appeared in his exams, so you must see that he passes very well. Also, my daughter must get a good husband and a good house. And I should be victorious in the court case against my cousin, etc.” – this will not do. You have to offer yourself without expecting anything in return. If you offer yourself completely at that time, you will attain the highest benefit. You will become one with Parama Puruśa, you will become Parama Puruśa. But if you keep one paise out of a rupee, you cannot get oneness with Parama Puruśa because of that one paise. Hence if you want to offer yourself, offer yourself cent per cent. This alone is known as service." (1)
By reading the above, every true disciple of Lord Shrii Shrii Anandamurti ji can easily recognise and understand that Baba is guiding us that true seva is selfless and one-sided - i.e. giving to those in need. At the same time, Baba is warning us that we should not be like the crocodile and small birds who are both goaded by self-interest. In the tantra of Ananda Marga, our duty - the dharma of human beings - is to selflessly serve others.
https://anandamargauniversal.blogspot.com/
How some are confused
Unfortunately, some have interpreted the above interaction between the birds and the crocodiles as an ideal form of service etc. In their confusion, they have cited the give-and-take relation of the birds and crocodile to be a pure expression of seva - whereby both the birds and crocodile are doing for each other. But that is completely wrong. The bird-crocodile relation, as Baba guides us, has nothing to do with service. Each is motivated by their own self-interest.
Here we have to bear in mind that crocodiles and birds are animals and if they are making transactions with one another that is quite normal. Because, after all, they are animals and have no capacity to serve. As humans, our standard is entirely different. Service - not selfishness - is one of the pillars of bhagavad dharma. An ideal society can never be formed on the basis of selfish give and take. Baba has clearly mandated that we have come here to serve.
Ananda Marga ideology says, "...The best you can do is only to serve. Remember, you are to serve bearing in mind that every creature is verily the living manifestation of the Supreme Consciousness..." (2)
Ideal way to view others
So selfless service is our way, not the self-centered business transaction as depicted in the crocodile / bird relation. Human society is to be based on service where one has a relation of love and affection with one and all. That is the way to make a great society; selfish opportunists can never form a proper human society.
https://anandamargauniversal.blogspot.com/
One important point is that not all in society are in position to give; i.e. they are not in position to participate in a business relation based solely on transactions. Consider a small child, or a sick person, or a disabled individual, or an elderly person, should they just be left to die because they are unable to give something? In that case, what will be their plight? Rather they are to be served.
Ananda Marga philosophy states, "Human beings alone have the speciality of service. At the time of doing service, the motive must be that I shall give but not take. Service is one-sided. When human beings donate something, they do not expect anything in return." (3)
One should not be selfish or business-minded in their dealings. Baba clearly does not appreciate such types of selfish transactions. That is not seva. That is not part of bhagavad dharma. By this way one cannot form an ideal society. About this there should not be any confusion, and verily most sadhakas easily grasp and personify this ideal.
In Him,
Arjuna Deva
References
1. A Few Problems Solved - 4, Plants, Animals and Human Beings
2. Ananda Vanii #23
3. A Few Problems Solved - 4, Plants, Animals and Human Beings
== Section 2: Prabhat Samgiita ==
In the abode of nectar
PS Intro: This Prabhat Samgiita is the song of madhura bhava where the bhakta has a most intimate and loving relation with Parama Purusa.
Note: Only those who sincerely practice the 6th lesson of sahaja yoga meditation can realise this song in the depths of their heart.
Ananda Marga philosophy states, "One of the many bhávas is madhura bháva. Madhura bháva is a very exalted bháva, for this bháva fills the mind with sweetness and bliss and leads the aspirant to the closest proximity of the Lord. To a person who is predominantly a devotee of the Lord, everything tastes sweet, there is nothing bitter in the creation of Parama Puruśa. He is attracting you through the ectoplasmic world, binding you through the bonds of love." (1)
"Tomáy ámáy gopan dekhá, hobe priyo maner końe..." (Prabhat Samgiita #2129)
Purport:
My Parama Purusa, my Dearmost, our intimate meeting, our sharing of the heart, will happen in the remote corner of my mind. There, I will talk with You and whisper my tender feelings. Nobody will know, see, or understand about this special relation of ours. It is Your ahaetukii krpa’.
Divine One, You will arrive with decorated flowers in my most exhilarated and overflowing madhuvan in my core. You will come adorned by garlands and graciously take Your seat. In the sweet atmosphere of that illuminating, full moon night, we'll be together in the abode of nectar (madhuvan) of my Guru cakra.
Supreme Entity Baba, whatever little I understand and comprehend of You, I know that You are the Infinite Entity, who is beyond words and language. You can't be held by thinking or the mastery of knowledge. You are above limited expressions. Nobody can sing Your glory with their own voice. You are transcendental and beyond everything. Is that why You come secretly?
Baba, I will meet You in my inner abode, in the sweet and divinely vibrated place deep in the recesses of my being. Please shower Your causeless krpa by giving me parabhakti…
Reference
1. Namámi Krśńasundaram, Krśńa and Supra-Aesthetic Science (Discourse 27)
How to curb immigration
Prout philosophy states, "Economic decentralization means production for consumption, not production for profit. Economic decentralization is not possible under capitalism, because capitalist production always tries to maximize profit. Capitalists invariably produce at the lowest costs and sell at the highest profits. They prefer centralized production, which leads to regional economic disparity and imbalances in the distribution of the population. In the decentralized economy of PROUT on the other hand, production is for consumption, and the minimum requirements of life will be guaranteed to all. All regions will get ample scope to develop their economic potentiality, so the problems of a floating population or overcrowding in urban centres will not be allowed to arise." (1)
Reference
1. Prout in a Nutshell - 21, Economic Democracy
Duty in each stage of life
Ananda Marga ideology guides us, "Regarding age, it might be appropriate to say that there are basically four stages in human life. In the first stage, the primary duty of the human being is to receive knowledge and do dharma sadhana. In the second stage, one must fulfill worldly duties and perform dharma sadhana. In the third stage, one must see to any remaining family responsibilities and perform dharma sadhana. Finally, in the fourth stage, when the human body has become incapable of performing worldly duties, one must do dharma sadhana alone. So there are no barriers of age as far as the requirements for a sadhaka are concerned." (1)
Note: Some of the religions preach that one should only spend their later years for contemplative activities and the rest of the life should be spent on worldly affairs. In Ananda Marga, we do not subscribe to such a belief. Sadhana is to be performed from the earliest possible moment and extended through the course of one's entire life. So many other worldly duties and responsibilities will come and go, but throughout life one should be vigilant in the practice of dharma sadhana. Waiting till old age will not do.
Reference
1. Ananda Vacnamrtam-3, The Requirements for Sádhaná
চিন্তার ফলেই
“যেখানে আমরা কারণ খুঁজে পাই না, তাকেই ৰলি লীলা | কারণ খুঁজে পেলে তাকে ৰলি ক্রীড়া | এই পরমপুরুষের লীলা-বিবর্তনে জড় থেকে মানসিকে, মানসিক থেকে চেতনে, আর চেতনা থেকে চরমতম চেতন পরমপুরুষেই এক দিনে সে মিশে যাৰে | এক থেক অনেক; অনেক থেকে এক | জীবের উপর পরমপুরুষের নিশ্চয় কৃপা আছে | কারণ, পরমপুরুষের চিন্তার ফলেই জীবের উদ্ভূতি | আর তিনি তাঁর চিন্তারই শেষ-পর্যায় জীবকে নিজের মধ্যে মিলিয়ে নিচ্ছেন | তাঁর থেক ৰেরিয়ে তাঁতেই মিসছেন |” (1)
Reference
1. DMC 1 January 1989 Ananda Nagar
Very famous but 100% make-believe
Ananda Marga philosophy states, “Many of you are aware of the fact that Ramchandra was not an historical figure, but a fictional one: he was an imaginary character to represent an ideal king. Maharśi Valmiki was the first person to give proper expression to that character. But the poet Tulsidas tried still harder, in the Mughal period, not very long ago, to accomplish this through the Rámacaritamánasa, written in the Avadhii language. The Rámacaritamánasa is not the complete Rámáyańa. Tulsidas described the character of Rama as he thought Rama should be; he delineated the character of Rama as he conceived of Rama in his own mind. Tulsidas was a truthful person. He did not name his book the Tulasiidásii Rámáyańa, he named it Rámacaritamánasa [“The Life of Rama As Conceived by Tulsidas”].” (1)
Reference
1. Namah Shivaya Shantaya - All Bask in the Glory of Shiva – 1 (Discourse 6)
PS Intro: This Prabhat Samgiita is the song of madhura bhava where the bhakta has a most intimate and loving relation with Parama Purusa.
Note: Only those who sincerely practice the 6th lesson of sahaja yoga meditation can realise this song in the depths of their heart.
Ananda Marga philosophy states, "One of the many bhávas is madhura bháva. Madhura bháva is a very exalted bháva, for this bháva fills the mind with sweetness and bliss and leads the aspirant to the closest proximity of the Lord. To a person who is predominantly a devotee of the Lord, everything tastes sweet, there is nothing bitter in the creation of Parama Puruśa. He is attracting you through the ectoplasmic world, binding you through the bonds of love." (1)
"Tomáy ámáy gopan dekhá, hobe priyo maner końe..." (Prabhat Samgiita #2129)
Purport:
My Parama Purusa, my Dearmost, our intimate meeting, our sharing of the heart, will happen in the remote corner of my mind. There, I will talk with You and whisper my tender feelings. Nobody will know, see, or understand about this special relation of ours. It is Your ahaetukii krpa’.
Divine One, You will arrive with decorated flowers in my most exhilarated and overflowing madhuvan in my core. You will come adorned by garlands and graciously take Your seat. In the sweet atmosphere of that illuminating, full moon night, we'll be together in the abode of nectar (madhuvan) of my Guru cakra.
Supreme Entity Baba, whatever little I understand and comprehend of You, I know that You are the Infinite Entity, who is beyond words and language. You can't be held by thinking or the mastery of knowledge. You are above limited expressions. Nobody can sing Your glory with their own voice. You are transcendental and beyond everything. Is that why You come secretly?
Baba, I will meet You in my inner abode, in the sweet and divinely vibrated place deep in the recesses of my being. Please shower Your causeless krpa by giving me parabhakti…
Reference
1. Namámi Krśńasundaram, Krśńa and Supra-Aesthetic Science (Discourse 27)
== Section: Important Teaching ==
How to curb immigration
Prout philosophy states, "Economic decentralization means production for consumption, not production for profit. Economic decentralization is not possible under capitalism, because capitalist production always tries to maximize profit. Capitalists invariably produce at the lowest costs and sell at the highest profits. They prefer centralized production, which leads to regional economic disparity and imbalances in the distribution of the population. In the decentralized economy of PROUT on the other hand, production is for consumption, and the minimum requirements of life will be guaranteed to all. All regions will get ample scope to develop their economic potentiality, so the problems of a floating population or overcrowding in urban centres will not be allowed to arise." (1)
Reference
1. Prout in a Nutshell - 21, Economic Democracy
== Section: Important Teaching ==
Duty in each stage of life
Ananda Marga ideology guides us, "Regarding age, it might be appropriate to say that there are basically four stages in human life. In the first stage, the primary duty of the human being is to receive knowledge and do dharma sadhana. In the second stage, one must fulfill worldly duties and perform dharma sadhana. In the third stage, one must see to any remaining family responsibilities and perform dharma sadhana. Finally, in the fourth stage, when the human body has become incapable of performing worldly duties, one must do dharma sadhana alone. So there are no barriers of age as far as the requirements for a sadhaka are concerned." (1)
Note: Some of the religions preach that one should only spend their later years for contemplative activities and the rest of the life should be spent on worldly affairs. In Ananda Marga, we do not subscribe to such a belief. Sadhana is to be performed from the earliest possible moment and extended through the course of one's entire life. So many other worldly duties and responsibilities will come and go, but throughout life one should be vigilant in the practice of dharma sadhana. Waiting till old age will not do.
Reference
1. Ananda Vacnamrtam-3, The Requirements for Sádhaná
== Section: Teaching ==
চিন্তার ফলেই
“যেখানে আমরা কারণ খুঁজে পাই না, তাকেই ৰলি লীলা | কারণ খুঁজে পেলে তাকে ৰলি ক্রীড়া | এই পরমপুরুষের লীলা-বিবর্তনে জড় থেকে মানসিকে, মানসিক থেকে চেতনে, আর চেতনা থেকে চরমতম চেতন পরমপুরুষেই এক দিনে সে মিশে যাৰে | এক থেক অনেক; অনেক থেকে এক | জীবের উপর পরমপুরুষের নিশ্চয় কৃপা আছে | কারণ, পরমপুরুষের চিন্তার ফলেই জীবের উদ্ভূতি | আর তিনি তাঁর চিন্তারই শেষ-পর্যায় জীবকে নিজের মধ্যে মিলিয়ে নিচ্ছেন | তাঁর থেক ৰেরিয়ে তাঁতেই মিসছেন |” (1)
Reference
1. DMC 1 January 1989 Ananda Nagar
== Section: Important Teaching ==
Very famous but 100% make-believe
Ananda Marga philosophy states, “Many of you are aware of the fact that Ramchandra was not an historical figure, but a fictional one: he was an imaginary character to represent an ideal king. Maharśi Valmiki was the first person to give proper expression to that character. But the poet Tulsidas tried still harder, in the Mughal period, not very long ago, to accomplish this through the Rámacaritamánasa, written in the Avadhii language. The Rámacaritamánasa is not the complete Rámáyańa. Tulsidas described the character of Rama as he thought Rama should be; he delineated the character of Rama as he conceived of Rama in his own mind. Tulsidas was a truthful person. He did not name his book the Tulasiidásii Rámáyańa, he named it Rámacaritamánasa [“The Life of Rama As Conceived by Tulsidas”].” (1)
Reference
1. Namah Shivaya Shantaya - All Bask in the Glory of Shiva – 1 (Discourse 6)
== Section 3: Links ==
