Baba
This email contains two sections:
1. Posting: Discourses, recordings, & Baba's feigned anger
This email contains two sections:
1. Posting: Discourses, recordings, & Baba's feigned anger
Discourses, recordings, &
Baba's feigned anger
Namaskar,
It is commonly known that many of the discourses delivered in 1978, just after the jail period, did not get recorded. Those present thought there was no reason to record since Baba was speaking only to them. This was their defective outlook.
Then on 15 October 1978, addressing the situation, Baba feigned anger, scolded them, and pretended to express His fury. (Be sure to read the in-depth study section appended below about feigned anger). During the scolding, Baba charge-sheeted the concerning in-charges by strongly accusing them, "Why were those discourses not recorded?"
Baba speaks for all - present and future
Then Baba told, "I'm not only speaking for those few sitting before Me. I speak for all."
The sense was that His talks on dharma are not limited by time, space, and person. These discourses are beyond the three relative factors. They are for all, up to eternity. They are absolute guidelines for all of humanity. So it is not that Baba was speaking only to those who were present that time. They are for all.
Thereafter, everyone became extremely serious and vigilant to record each and every discourse. This above incident happened just after the jail period, in October of 1978. Next we examine more of the history regarding the recording of Guru’s discourses.
Most discourses of that era were lost
The first DMC was held in Jamalpur in 1955. You may be aware that prior to 1970 many of the DMC discourses recorded, in one form or another. For instance, from 1955 - 1962, those DMC discourses were noted down via shorthand notes. This was done by sadhakas like Vijay Asthana ji, Shrii PK Chatterjee, Har Govind Mandal ji, Sushil Dhar ji, Shrii Sunil Kant Mukherjee, Anil Bhattacarya ji, Ram Kumar ji (for Ananda Doota magazine), Indradeva Gupta ji, Nagina ji, Ac Sujit ji, and Suresh ji engineer of Patna etc.
And then in 1962, audio recording was introduced using reels. But although the DMC discourses were recorded, not all could be preserved. Many Hindi discourses were lost or destroyed for various reasons: police raids during Emergency, humidity and environmental factors, improper storage, and just plain lack of care and overall disorganisation. Thus many of those DMC were recorded - via one media or another - but were lost. Only a fraction of the Hindi and English but most bangla recordings survived.
However, during that same time period of 1955 - 70, almost none of the general darshans were recorded, neither by notation nor by audio. This was due to the dogma that the darshans were only meant for those attendance that day. Where are the general darshan discourses from that time? Tragically, they are not available. They could not never recorded via any media. Alas, they are lost for humanity.
What happened to those early discourse from 1955 - 70
Many may recall that 1969-70 was the year where Baba gave so many demonstrations in Ranchi. And every day He explained those demonstrations in lengthy discourses - daily. But nothing was recorded. Dada Vijayananda ji was noting down a few lines each day.
Those noted lines that Dada Vijayananda wrote were 1% of the discourse. And of those hundreds of discourses only a handful were printed in their miniature form in one of the Ananda Vacanamrtam books etc. The bulk of those hundreds of discourses were lost.
And those notes are only one or two paragraphs of one particular entire day's worth of darshans. So by seeing the size of the paragraph or discourse, one can see that this is just 1% of the real discourse of on day. And that's also not original, but just notes. Why did this happen? Because those days, people were not careful to record Baba's discourses. Many were thinking that Baba is just speaking for that very audience which is sitting before Him.
Conclusion: Coming on this earth will be useless
The advent of Mahasambhuti is not a regular affair. He takes advent in the transitional period when animal and human values become one. People forget their humanity and start living and thinking like beasts. That time Mahasambhuti comes in this quinquelemental world. And He graces and guides the society for as long as humanity exists on this earth and beyond. So His teachings are eternal - apta vakya. They are beyond the three relative factors. The main point is that whatever Baba has spoken should be documented “as is” and disseminated everywhere. That way, those present today will get the proper idea and those humans who take birth after thousands of years will also be benefited. If we forget this very fact and are not to protect and disseminate Guru’s teachings in their purest form then our coming on this earth will be useless.
Namaskar,
In Him,
Sarvajinana
~ In-depth study ~
All Baba's teachings on dharma are apta vakya
As we are aware, there are two types of knowledge. One is transitory in nature; that is called pra'pta va'kya. That is always changing according to time, space, and person. Today that type of knowledge is accurate, and tomorrow it may not be.
A few examples of this are: It is raining outside; Shyam is a small boy; my address is 102 Main Street etc. All of these statements are subject to change. And indeed all knowledge related with the mundane world is subject to change. Either that knowledge is going to change the very next day, or after 100,000 years, or one million years later. Everything is going to change and that is why this worldly knowledge is termed as prapta vakya or relative knowledge.
The other type of knowledge is absolute knowledge. That is a'pta va'kya; a'pta va'kya is eternal - unchangeable. Here below are some of the essential qualities and characteristics of apta vakya.
Ananda Marga philosophy states, "The proper mark of identity of absolute knowledge is that it must be universal, rational and psychological. Certain instances of absolute knowledge are as follows – the goal of human life is the attainment of Brahma; human beings are the progeny of Parama Puruśa; this universe is created by the macrocosmic conation; matter is the crudified form of the universal mind; by dint of sádhaná or spiritual practices human beings gradually become divine; whoever is born will have to die one day; liberation is the birth right of all living beings; human society is one and indivisible; diversity is the law of nature; no two entities in this universe are uniform." (1)
Absolute knowledge is universal, rational and psychological
Thus apta vakya must be rational, logical, and based on universal welfare. As we know there are many who claim that their prophet preaches apta vakya and that all should blindly follow those dictates. But upon examination, it is evident that those teachings are partial towards a particular community, or illogical, or against universal welfare etc. That is how we know those teachings are not apta vakya, despite what those followers proclaim.
"The proper mark of identity of absolute knowledge is that it must be universal, rational and psychological."
As Ananda Margiis, we should always ensure that any teachings purported to be apta vakya hold up to those aforementioned qualities.
Ananda Marga ideology guides us, "For a bhakta, only a'pta va'kya has value. What comes from Parama Purusa is a'pta va'kya....As devotees, you should follow only a'pta va'kya." (2)
The philosophical and spiritual treatises given by Sadguru Lord Shrii Shrii Anandamurtiji perfectly embody and represent the criteria of apta vakya. Any type of rational analysis proves this.
Ananda Marga philosophy guides us, "A'pta va'kya" or "absolute knowledge". Absolute knowledge is the direct message from God...The books in A'nanda Ma'rga philosophy are all absolute knowledge." (3)
Thus Baba's teachings of darshan shastra (our philosophical treatise) and dharma shastra (oue spiritual treatise) are a'pta va'kya. These guidelines from Baba are eternal and ever-true. With the change of time, space, and person, they do not vary. It is permanent. All the discourses on dharma which Baba has given are eternal teachings - for everyone, i.e. all of humanity.
Baba’s display of feigned anger
The Propounder of Ananda Marga, Baba - Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never becomes angry. Only He would feign anger or show as if He is angry in order to teach and impress upon others the severity of a particular situation. By this way He would express feigned anger. Only confused people say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.
Feigned anger vs tamasik krodha
When overcome by anger, one does not have control over their nerve cells and nerve fibres. Their face gets red and their body starts trembling and ultimately they lose control over their motor and sensory organs. In that case, they may succumb to an uncontrollable rage, talk in an irrational manner, and lose all their physical and intellectual strength. When a person is overpowered in this way, it is known as tamasik krodha.
In contrast, when you feign anger then you are not affected internally. Internally one does not lose their rationality - just they may use their voice to get their point across.
So in feigned anger you are in control - you are the master of your anger vrtti - and in real anger you are a slave to your anger vrtti. Those who are overwhelmed by this vrtti later repent, because they do nonsense things and harm others. That anger is very harmful, whereas feigned anger is not.
When protesting against injustice and fighting the exploiters, a dharmika must always employ feigned anger - never real anger. With feigned anger one will maintain their psychic composure and be more effective in their approach. They will easily be able to inspire good people and outduel the exploiters. Feigned anger is a way to show the sinners that you will not tolerate their injustices, but at the same time you will have your full rational mind in tact.
Whereas when one is overcome be true anger they will lose one's faculties and often hurt themselves or someone else unnecessarily.
One can usually analyse if one's anger was real or feigned by assessing the entire situation.
You should not allow the instinct of anger to take control of you
Here are two of Baba's guidelines about feigned anger:
Ananda Marga ideology says, "You should not be misguided or swayed away or unduly influenced by krodha or anger. Anger means to remain under the influence of the nerve cells and fibres instead of under the influence of the subtler layers of mind. It is therefore very dangerous...you should not allow the instinct of anger to take control of you. If this happens it is called “static anger”." (4)
Ananda Marga ideology guides us, "“Akrodha”. Krodha means anger. Akrodha means “free from anger”. A dhármik person – and indeed an intelligent person – must be free from anger...Suppose you are free from anger, but your opponent is quite angry with you; so angry that his or her hands and feet are trembling and his or her faculty of judgment is paralysed. If you say something rational, he or she will be defeated because the mind has become restless and fails in any logical argument. He or she is sure to be defeated in argumentation. Even if it comes to a physical fight, he or she will surely be defeated because, with hands and feet trembling, he or she will fall down at the slightest push. So if you are clever you will avoid anger. Rather, you should make your opponent angry – that will surely make you victorious in the fight. Many experienced lawyers succeed in making the [[witnesses]] of the opposing party angry, and thus manage to extract much valuable information. So one of the criteria for a dhármika person is to be free from anger." (5)
Tamasik anger
Those who suffer from tamasik anger:
(a) they lose all their physical and intellectual strength
(b) they talk in an irrational manner
(c) they get flushed and red in the face
(d) their body starts trembling
(e) they do not have control over their nerve cells and nerve fibres
(f) their emotions are beyond their control
(g) their hands and feet are trembling
(h) they fall down at the slightest push
(i) their faculty of judgement is paralysed
(j) they become restless mentally
(k) they fail in any logical argument
(l) they are overpowered by anger
If you see anyone like this then it will be clear he is in the noose of tamasik anger.
Feigned anger
Those who display / feign anger:
(a) they do not lose all their physical and intellectual strength
(b) they do not talk in an irrational manner
(c) they do not get flushed and red in the face
(d) their body does not start trembling
(e) they have control over their nerve cells and nerve fibres
(f) they keep calm and keep their emotions in check
(g) their hands and feet are not trembling
(h) they do not fall down at the slightest push
(i) their faculty of judgement is not paralysed
(j) they do not become restless mentally
(k) they do not fail in any logical argument
(l) they are not overpowered by anger
If you see anyone like this then it will be clear he is not in the noose of tamasik anger; rather he is expressing feigned anger.
References
1. Ananda Marga Philosophy in a Nutshell - 4, Prápta Vákya and Ápta Vákya
2. Ananda Vacanamrtam - 2, The Excellence of a Bhakta
3. Ananda Marga Philosophy in a Nutshell - 4, Prápta Vákya and Ápta Vákya
4. Ananda Vacanamrtam - 8, The Ten Characteristics of Dharma
5. Ananda Vacanamrtam - 4, The Ten Characteristics of a Dhármik
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