Baba
How to stay safe
Namaskar,
Sadguru Baba has given that at present human beings have 50 vrttis, or 50 propensities of mind. And the sadhaka is to goad all those vrttis to that one singular point of spiritual attainment. This is done through regular sadhana, kiirtana, asanas, fasting, sentient diet, and following Sixteen Points etc.
In contrast, those not on the spiritual path generally succumb to one vrtti or another. And, in certain instances, people become fully consumed and dominated by one particular vrtti. It might be greed, fear, sex, jealousy etc. And when that happens, i.e. when one single vrtti captures their whole existence, their rational mind ceases to function. No amount of logic will be able to convince that person as they are under the spell of that vrtti.
https://anandamargauniversal.blogspot.com/
Infatuated with sex instinct
For instance, suppose Mr Tim is infatuated with a member of the opposite sex. That means whenever Tim is around Sally or not around Sally, either way he is only thinking of Sally, Sally, and Sally. Tim’s mind is wholly consumed with the thought of going close to Sally. In that psychic condition, Tim’s rational mind will not work. He will not be able to think and evaluate the situation in a balanced manner. Because he is completely infatuated with Sally. In that case, even if Sally is an HIV patient and mistreats, cheats, and abuses Tim, still Tim will be keen to go close and give his whole life's savings to Sally because he is infatuated with her. No amount of logic or reasoning will be able to sway Tim in another direction. Because he is intoxicated by that vrtti, and he is unable to clearly evaluate the situation for what it is.
Here is a second example. Same is the case if one is consumed by greed. If Shyam is very greedy then if his house is on fire he will remain inside trying to collect all the money he has hidden in various parts of the house. Until finally, Shyam dies in the fire. Under normal circumstances, the rational mind says to run for safety outside the house, but Shyam was completely consumed by greed so his rational mind was not working. That is what happens when a person is completely captured by a particular vrtti.
https://anandamargauniversal.blogspot.com/
Conclusion
When people are captured by a particular vrtti then their rational mind stops working. So in one’s individual life, if ever someone becomes struck by a given vrtti and gets infatuated on that point, they should not make any major life decisions in that frame of mind. They should delay, seek help, and get counsel etc. Here the key point is not to decide anything so long as the mind has been kidnapped and overpowered by that vrtti. Only when the pull of that vrtti weakens and one’s rational mind is again functioning should that individual make important life decisions etc.
https://anandamargauniversal.blogspot.com/
Namaskar,
In Him,
Liila
Leslie Gerraro
~ In-depth study ~
Ananda Marga philosophy states, “So whether in the material world or in the intellectual world, the predominant tendency that makes today’s people, both individually and collectively, rush headlong without control, is the instinct of greed. The propensity of greed, if not controlled by rationality, or benevolent intellect, or spiritual practices, will lead to premature death. Nothing can save human beings from this. This instinct of greed has brought the present humanity to such a state that people no longer consider anything as sinful. Rather, they consider the “sin psychology” as a mental weakness, and the worst of sins are being glorified as the height of intellect, not only indirectly but also openly.” (1)
People will develop different types of cunningness
Ananda Marga ideology states, “Human beings have fifty vrttis (psychic urges), and those fifty vrttis are also complex in their functioning. As the vrttis become more complex, so do their functions.” (2)
Ananda Marga ideology states, “The number of vrttis may further increase. The more complicated social life, family life, the realm of thought and the realm of intellect become, the more vrttis will develop. For example, the vrtti, cunningness, may be expressed in many more ways. To fulfil their desires, people will develop different types of cunningness which may become different vrttis in future. For example, the cunningness required to procure an object by devious means, the cunningness needed to give a promise knowing full well that one will never keep it, and the cunningness required to trick someone into believing that one did not tell a lie when in fact one did tell a lie, may all become separate vrttis in future.” (3)
Sahasrára cakra controls 1000 propensities
Ananda Marga philosophy guides us, “The number of vrttis varies according to the complexity of the physical structure. The more complex the structure, the greater shall be the number of vrttis. The more-developed animals, therefore, possess more vrttis than the less-developed ones. Generally there are one thousand vrttis in the human structure. In their development and expression on the ordinary crude level they are fifty in number. The collective number being one thousand, the seeds of all those thousand vrttis are present in the brain. Because of the existence of these seeds of one thousand vrttis in the pineal gland, the yogins have named it sahasrára cakra [sahasra means “thousand”]. The subsidiary glands control forty-eight vrttis and the pituitary controls two – saḿkalpátmaka, or one leading to parávidyá (knowledge of the Great) and vikalpátmaka, relating to aparávidyá (knowledge of the mundane). The pineal as a structure controls all these fifty vrttis taken internally and externally by all ten indriyas. 50 x 2 x 10 = 1000. Yogis having control over the sahasrára cakra attain nirvikalpa samádhi, a state where they are beyond the approach of all the vrttis. Within the scope of these vrttis lies the seed of saḿskára – good or bad. So the attainment of such a state means the end of all the saḿskára, exhaustion of all the previous momentum accumulated by the mind due to its previous journeys in Brahma Cakra. This is what is called mokśa – union with the Transcendentality.” (4)
Alliances with antisocial elements for sake of party
Ananda Marga philosophy states, “The vanity of lineage is associated with the cultural superiority complex also. That is, the supremacy of any particular culture is dependent on an ism. Although according to perfect logic the culture of all humanity is one and indivisible, the exponents of isms do not understand this. They prefer to assert that the different sets of script and language, behaviour and habit, and local variations in expression, are actually the constituents of human culture.”
“The supporters of political isms do not even hesitate to commit heinous acts for the sake of their ism. In the medieval period communalism dragged humanity to the nadir of degradation. Incredibly, a few people in the twentieth century still try to revive medieval communal feelings. Today people who make a habit of delivering high-sounding lectures do not hesitate to form unholy alliances with antisocial elements for the sake of their ism. We can therefore say without any doubt that they are under the evil influence of the static force.” (5)
How to utilize the vrttis
Ananda Marga ideology states, “In this introversial phase, all fifty vrttis should be directed towards the Supreme Goal. The mind which was swayed away by the fifty vrttis should now be redirected. How? The activities of the ten organs should first be withdrawn and suspended in the mind, and the suspended mind should be directed towards Parama Puruśa. In the process of withdrawal or pratyáhára, all the organs should be channelized towards the subtle mind. What is dhyána? To suspend all the vrttis and then to direct them towards the Supreme One is dhyána.”(6)
References
1. Namah Shivaya Shantaya, Shiva’s Teachings – 1 (continued) (Discourse 10)
2. Ananda Vacanamrtam - 8, Sádhaná, Abhidhyána and Kiirtana
3. Ananda Vacanamrtam - 8, Sádhaná, Abhidhyána and Kiirtana
4. Idea & Ideology, Mind, Práńendriya and Vrtti
5. Prout in a Nutshell - 4, Ism and Human Progress
6. Ananda Vacanamrtam - 8, Sádhaná, Abhidhyána and Kiirtana
* * *
The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.
* * *
== Section 2: Important Teaching ==
Prout philosophy states, “If, in the history of human struggle, the role of the vipras [intellectual exploiters] is one of parasitic dependence on others, I cannot find words to describe the role of the vaeshyas [wealthy exploiters]. Both the vipras [religious exploiters] and the vaeshyas exploit society, but the vipra exploiters are not as terrible as the vaeshya exploiters. The vaeshyas are like a deadly parasite on the tree of society which tries to kill the tree by sucking dry all its vital sap. But if the tree dies, the parasite will also die. The vaeshya parasites understand this and therefore try to ensure the survival of society by making some donations; they build temples, mosques, churches and pilgrims’ inns, give little bonuses, feed the poor; etc. Calamity only comes when they lose their common sense out of excessive greed and try to suck society completely dry. Once the social body falls unconscious, the vaeshyas will die along with the rest of the body. Otherwise, before allowing themselves to die, the exploited shúdras [toiling mass], kśatriyas [warriors] and vipras [intellectuals] can unite to destroy the vaeshyas [wealthy exploiters]. This is the rule.” (1)
Reference
1. Human Society - 2, The Vaeshya Age
== Section: Important Teaching ==
Here is the English summary of Baba’s Hindi teaching of Átmatiirtha, V24 25(H), 22 Nov 71 Purnea, Bihar AV 24-25.
After involving in mundane works one is generally plunged in worldly thoughts. So then if one sits in sadhana, in the mind you will think that 'Tomorrow I will go to Arariya town. Indeed I have to go in the morning. I will have to catch the first bus'. You will sit in sadhana and go on thinking like this. In this situation what should you do? Before sitting for sadhana you should do kiirtan-- either 2 min, or 5 min, or 10 min. So first one should do kiirtan. Because by doing kiirtan the mind will get elevated. After that immediately one should sit in sadhana. Then you will see that there will not be any worldly thoughts. Then sadhana will be proper...Do not worry; you have learned sadhana and I am always ready to help and serve you.
Note: Every sincere Ananda Margii wants to do sadhana. Yet most of the time this aforesaid problem occurs. And our Guru understands this. That is why He has graciously given such a beautiful solution-- as mentioned above. I think many may be following His divine guideline; and for those who are not, they should do so from now onwards, i.e. sing kiirtan before doing sadhana.
== Section: Important Teaching ==
Ananda Marga Caryacarya states, “To ensure the subsistence of ácáryas (spiritual teachers), all kinds of sacrifice should be accepted.” (1)
Note: Sadguru Baba has given the rule that acaryas are not to charge or accept remuneration for giving sadhana lessons, initiations, or presiding over any social ceremony like baby naming, marriages, death, or house entrance etc. So the question arises how will they survive? The answer is that it is the duty of family margiis to provide Wts with their basic requirements. By this system, Wts can perform their duties per Baba’s guideline. Unfortunately we see that some fake Wts like Dada N* etc are charging money for the aforesaid duties. Teaching sadhana has become his business. It is disgraceful.
Baba made initiation without charge because in the society some are economically poor and some are economically healthy. So Baba made Ananda Marga sadhana and social ceremonies equal for all. That is why there should not be any charge. In a mundane manner, just think what would happen if firefighters started asking for money and charging before putting out the fire. In that circumstance, the whole society would collapse and crumble.
* The Dada N in the above note is Nabhanillananda.
Reference
1. Caryacarya, part 2, Society, point #11
== Section: Important Teaching ==
How not to digress from the ideal of the Great
Ananda Marga ideology states, "You exist in a vast, limitless ocean of rasa or essences. A never-ending, radiant wave of manifestations is surging within and without you and radiating through all the ten directions – the indescribable vibrational expressions of small and great, accented and unaccented, eternally flowing thought-waves. Behave properly and reasonably with every expression, with every manifestation of the Cosmic mind. But always remember the One, Who is the essence of all these diverse vibrational manifestations. Train yourselves in the ideal of the lily, which blossoms in the mud and has to keep itself engaged in the struggle for existence day in and day out, parrying, bracing and fighting the shocks of muddy water and the force of storms and squalls and various other vicissitudes of fortune; and yet it does not forget the moon above. It keeps its love for the moon constantly alive. It seems but a most ordinary flower: there is nothing extraordinary about it. Yet, this most ordinary little flower has a romantic tie with the great moon. It has focused all its desires on the moon. Similarly, perhaps you are an ordinary creature – perhaps you have to pass your days in the ups and downs of worldly existence – yet do not forget that Supreme One. Keep all your desires inclined towards Him. Always keep yourself merged in His thought. Go deep into the mood of that Infinite Love. By this your worldly activities will not be hampered in any way."
Kumud candramá dúrete rahiyá yemati rákhaye priiti,
Temati Shrii Rádhá kánu páne cáhi grha káj kare niti.
Ananda Marga ideology states, "No matter what circumstances you are in, never lose sight of the Infinite One. Degradation is impossible for those who have accepted the Supreme Being as the Ideal of their lives. Indulging in mean thoughts only engenders crude vibrations in the Citta, as the result of which you will have to take rebirth in lower species in order to suffer the lowly Saḿskáras created by those crude vibrations. Thus you must arouse higher vibrations in your Citta. Even a man of King Bharata's calibre had to take rebirth as a deer because at the time of his death he was deeply anxious about a fawn. Thus regardless of what you are at present or what you may possibly become in the future, do not digress from the ideal of the Great in any circumstances: do not stray even a step away from the path of realization of Absolute Bliss. Ananda Marga or the path to eternal bliss is the only path for you." (1)
Reference
1. Subhasita Samgraha - 3, Vibration, Form and Colour
== Section: Prabhat Samgiita ==
"प्रभात सङ्गीत 966 आलोकेर एइ झरना धाराय, स्नान करे तुमि एशेछो …"
भावार्थ
हे परमपुरुष ! तुम आध्यात्मिक दिव्य रौशनी के झरने में स्नान करके आए हो। तुम परमसत्ता हो। हे प्रभु ! मैं गन्दगी में डूबा हुआ था। माया में पूरी तरह जकडा हुआ था। बाबा, तुमने मेरे हाथ पकड़कर माया के कीचड़ से बाहर निकालने की कृपा की। कीचड़ को साफकर तुमने कृपाकर मुझे अपनी दिव्य गोद में स्थान दिया।
हे मेरे प्रभो ! मेरे सुख और प्रसन्नता भरे अच्छे दिनों में, मैं तुम्हें भूला रहा। मैंने साधना नहीं की और न ही सोलह विधियों का पालन किया । मैंने तुम्हें तभी पुकारा जब कष्टों ने आ घेरा और खतरे में पड़ गया। अपने सुख के दिनों को मैंने अकेले ही भोगा। अपने पापों का पहाड़ बन जाने के बाद ही मैंने बचाने के लिए तुम्हें पुकारा। मैं सभी से कहता फिरता था कि मैंने कठिन परिश्रम से सफलता, प्रसन्नता और योग्यता पाई है। सबको अपने पराक्रम का गर्व से बखान किया करता था। घमण्ड में डूबकर यह भी कहा करता था कि इसमें परमपुरुष ने कुछ नहीं किया है। परन्तु जब कुकर्मो में फंसकर पाप करने लगा तो तुम्हें दोष देना लगा। इतना ही नहीं यह भी आरोप करने लगा कि तुमने मेरे मन को गलत दिशा में मोड़ दिया। अपने पहाड़ जैसे पापों का दोष तुम्हारे ऊपर मढ़ने लगा। मैं सदा ही घमण्ड में डूबा रहा। तुम्हारे चरण कमलों में कभी समर्पण नहीं किया। इसके बाद भी तुमने मेरी ओर कितने प्रेम और आकर्षण से निहारा। सचमुच तुम मुझे बहुत चाहते हो।
हे परमपुरुष बाबा ! मैं तो केवल अपनी महानता का ही गुणगान करता रहा। पूरे समय अपने आपको शाबाशी देने में ही व्यस्त बनाए रहा। तुम्हारे बारे में तो कभी सोचा भी नहीं, बिलकुल नहीं । मैं सदा स्वार्थ के कीचड़ में ही फँसता चला गया। सही और धार्मिक कार्य तो मैंने किए ही नहीं। केवल दूसरों के लिए इनकी शिक्षा अवश्य देता रहा और खुद इनसे दूर बना रहा । अपनी महानता बताने को मैं दिखावे के लिए महान भक्त होने का नाटक करता रहा। इतना सब होते हुए भी हे बाबा ! तुमने मेरे सभी गलत कामों को माफ़ कर दिया तथा मुझे धर्म और नीति के सच्चे रास्ते पर ले आए । तुम कितने कृपालु हो !
About spiritual effulgence: Parama Purusa has no shape but in the language of philosophy it is expressed that He is the embodiment of spiritual effulgence. From time to time for the welfare of humanity and His creation He descends on this earth in human form as Mahasambhuti. So in the language of poetry, it is expressed that, O’ Mahasambhuti You have come after bathing in spiritual effulgence. You are blemishless, without any samskara. However You take Your samkalpa in that way You manifest Your liila in day to day life. Alternately, human beings are bound by their samskara, i.e. stains.
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: Important Teaching ==
Why sadhakas undergo more bad samskaras
Ananda Marga ideology states, “Reactions in requital to past actions normally occur more in a spiritual aspirant’s life than in an ordinary person’s life. The reason is that when all original actions are surrendered to Brahma, there remain only the reactive actions. The reactions may be good or bad [according to whether they are resultants of good or bad original actions]. But think about how many of the deeds you performed before coming to the path of sádhaná were good and how many were bad. To tell the unpleasant truth, ninety-nine percent of your deeds were bad. Hence it is often the case that sádhakas have to suffer much more from bad reactive momenta than get to enjoy good ones. It can even be said that the more one suffers from reactions, the more one is progressing along the path of sádhaná.”
“Of course, the requital of the reactive momenta may possibly be pleasurable instead of painful; it all depends upon the nature of one’s actions. In either case, the more one surrenders one’s actions to Brahma, the shorter will be the period of requital caused by the reactions. In this case the intensity of the requital will be greater than normal; but this is a good sign, because intense requital means the exhaustion of the requital within a short period.” (1)
Reference
1. Ananda Marga Ideology in a Nutshell - 8, Sádhaná
