Baba
Wt life: continual study & learning
Note 1: This letter is only for those who have reverence for Sadguru Baba Shrii Shrii Anandamurti ji and try to follow His Ananda Marga ideology.
Note 2: Although this series of letters is directed towards the life of a Wt, family margiis may also find value in reading this as many of the points are related with the life of a sadhaka in general. They are universal in application and therefore relevant to all - family margiis and Wts alike.
Namaskar,
Every Wt should be particular to engage in svadhyaya daily. That means either carrying a book while travelling or studying in the jagrti. Any points or topics which are not clear for them, they can note down and ask in due course with a knowledgeable senior etc.
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Almost 100% of youths come with very noble intentions to become Wts. To start, they remain a few years in TC, and when they come out they follow the conduct rules and lead a sentient life. Once they become a full-fledged acarya, then within a few years a few choose the negative path. Gradually, by seeing others and due to circumstantial pressure, slowly some become lax in following their various dos and don’ts. That is when the problems start. That is an unfortunate outcome.
The common occurrence is that many Wts are pressured by some seniors to donate more money and do maximum mundane work etc. But, those Wts are not pressured or encouraged with that same degree of intensity by seniors to adhere to the conduct rules and do sadhana. In that case, gradually some Wts become loose in 16 Points.
Ongoing learning & education of AM teachings
The continual learning of Ananda Marga philosophy is very important. Otherwise, no matter how enthusiastic a Wt worker may be, they are going to preach dogma. So one should cultivate the habit of doing svadhyaya on a regular basis. There should be a commitment to gradually finish all books of Ananda Marga teachings. One can start with the Ananda Vacanamrtam series and proceed onwards from there. Age can be a big factor in learning anything new - the older one is the more difficult learning becomes - so delaying is not an option.
Unfortunately, some acaryas do not read or know the Acarya Diaries. So they practice in the wrong way and teach that defective approach to others as well. An ideal Wt will always keep an Acarya Diary with them. And they will reference it and study it in an ongoing manner. The formula is to study, practice, teach and preach. By that way, both parties are benefited: the acarya and margii. Otherwise both are harmed.
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Language & communication
For acaryas, four languages are needed: mother tongue, English, Bangla, Hindi, in that order of necessity. Sadguru Baba places great importance on learning English. As a young Wt worker one can learn more easily than when older. Without English, one is handicapped. If one is constantly touring, then a Wt must have some sort of self-study language book. Whatever English one learns, one should practice without shyness of right or wrong. This is very important. Waiting for the golden opportunity to learn English is a bad idea.
Remember, in this day and age, learning English is very important. Twenty or thirty years ago in India things were different, but now the new generation knows more English than Hindi. So if one wants to work among them they must know standard English - i.e. with the fluency and courage to go to universities and colleges and give talks and presentations in English.
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Conclusion
Our Wt cadre is the backbone of our Ananda Marga Pracaraka Samgha. In this regard, both quality and quantity are needed. By adhering to the above points, Wts will be of a higher standard and they will not be inclined to leave their acaryaships either. Rather by their example and moral courage, they will serve Baba and His mission.
Namaskar,
In Him,
Ananda
~ In-depth study ~
If one has chosen to dedicate their life to the spread of Ananda Marga teachings, but they themselves are not aware of Baba’s guidelines and philosophy, then the problem is that what they preach will not be Ananda Marga ideology. Not only that, if someone else is preaching dogma in the name of Baba and Ananda Marga teachings, then the concerned Wt will not be in a position to oppose them or even recognise that what that person is telling is dogmatic. For all these reasons and more, it is vital for every Wt to regularly study Guru’s teachings on an ongoing basis. Merely having the dress does not qualify them; proper knowledge is needed. And verily some Wts do engage in study, while others are lacking in this regard.
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At the same time, theoretical knowledge alone is not enough. Jinana must be buoyed by practical knowledge. That is why those who are sincere practice all sadhana lessons and related spiritual endeavours regularly. Otherwise one will never be able to teach others. As every sadhaka knows, to do dharma pracara one has to practice sincerely - book knowledge alone will not do.
Real value of a Wt
One should never forget that a Wt is serving others using the tools of their own body and mind. So if any Wt is sick or diseased and in need of care and service, then one’s entire existence and purpose has been derailed. First and foremost, one should keep proper health by attending to timely food and regularity in asanas, dances, and all sadhana lessons etc. With this base and armed with the knowledge of various languages and Ananda Marga ideology, one can make a positive impact by serving others and bringing them onto the path of dharma.
Here are some common pathways of degeneration:
a. If the person is less than 40 years of age, they may like to leave and lead family life.
b. Some Wts leave but do not get married; instead, they lead a promiscuous life.
c. Due to a lack of sadhana and inspiration to do anything, their mind becomes tamasik, and they get attracted towards the opposite sex. Some even remain as Wts and just lead a very negative existence despite the fact that they are still in uniform.
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Main ingredient of Wt life: depend 100% on Baba
Margiis or Wts should depend 100% on Ista / Baba. And that dependence should be psychic and psycho-spiritual - not just physical dependence. Only Parama Purusa is always with you - everything else is mobile and transitory. One day it will go. This is the final truth of this cosmos. So one should not think that some other person is going to help. As a sadhaka, one should rely exclusively on Parama Purusa. Certainly, in one’s social life one may say that, “Ramlal helped me a lot etc.” But in the deep core of one’s heart one should not think like this. Because that unit being is also dependent upon someone else. Rather one should cultivate dependence upon that Eternal Entity who does not depend upon anyone. That is the ideal way for any margii or Wt to stand tall in the field of spirituality. If this is not there they can be blown out by any small storm. Unfortunately, Wts and margiis forget this fact so when a serious problem comes they get paralysed.
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Every Wt should aspire to live like a monk, not like a factory worker. The spirit should be of dedication, not attachment. There are various Wt conduct rules about not giving importance to worldly attributions like post, prestige, or material possessions etc. But that is just the baseline, not something lofty. Every Wt must aim towards the spiritual plane, ideology, the cultivation of bhakti, and those higher realms. Otherwise one’s saffron dress becomes just fake.
Formula for dharmic life
Sadguru Baba gives the following analogy and teaching:
Mana ná ráuṋgáile ráuṋgáile yogi kápaŕá.
[Saffron and red do not a yogi make
With mind undyed he remains a fake.]
“Dye your mind with His colour. Those who have not done so cannot attain Him, for this very coloration is Prema or Divine Love. The differences in colour are signs of distinction; without these differences there is identity. No external sign of Sádhutá or virtue is necessary. Became sádhu within. Behind the external show of virtuousness of many so-called sádhus exists a pharisaic state of mind. Preserve the true dignity of the word, Sádhu.”
Múŕha múŕháye jat́á váŕháye masta phire jaesá bhaesá
Khalrii upar khák lágáye
Mana jaeśá to taesá.
[With shaven head or matted locks
And ashen body a Sádhu walks
With the swaggering gait of a well-fed buffalo.
And crude mind filled with thoughts mean and low.]
“That is why I say that you must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour.” (1)
Reference
1. Subhasita Samgraha - 3, Vibration, Form and Colour
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The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
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The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
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== Section 2: Prabhat Samgiita ==
You removed the fear & terror
"Esecho ámár hridaye esecho..." (Prabhat Samgiita #0786)
Purport:
My Parama Purusa, You have come in my heart. In my aching, burning core, You are like a cool breeze. All my disappointments and sadness have vanished in the wake of Your arrival. My whole life is now filled with joy. Today I have gotten You. It is Your grace.
Baba, in the desert fire and scorching heat, when Rudra is in its full ferocious form, everything is unbearable. In this ghastly, desperate, and horrific situation, in the midst of the booming, roaring thunder and the loud shouting and laughter of the vanity of the demons, when everything is intolerable, You came and filled all with the sweetness of flower blossoms and made everything serene and sentient. Baba, You came and removed the fear and terror.
My Parama Purusa, in this burning summer, the dry grass in the meadows weeps in hopelessness and despair. All its beauty and charm have vanished. After crying ceaselessly, it was unable to shed any more tears - its agony continues in silence. In the end, after losing everything, all are basking in the joy of getting You. You have filled the prana (heart) of the entire universe with the melodies of Your sweet tunes. They have gotten everything. In the bliss of getting You, they are dancing.
My Parama Purusa, You have come here. Baba, I do sastaunga pranam and surrender everything at Your lotus feet...
Note for Prabhat Samgiita #0786:
[1] In this stanza, the analogy of Rudra is given to show how the situation has become most disastrous where there are big tornadoes, shattering earthquakes, powerful tsunamis, and general mayhem, chaos, and destruction all around. That is what is meant by the line that Rudra is in its element - i.e. full display. So in this dire situation where one is confronted by death, disease, torment, destruction, and disaster all around, in this critical moment Parama Purusa has come and transformed everything. He has filled all with the very tender, cool feeling of the flower. This Prabhat Samgiita uses analogies to provide contrast: When negative things are going on all around, then Parama Purusa comes and makes everything tender and sweet. All the burning and pain is extinguished. That is what is described in this second stanza.
"Esecho ámár hridaye esecho..." (Prabhat Samgiita #0786)
Purport:
My Parama Purusa, You have come in my heart. In my aching, burning core, You are like a cool breeze. All my disappointments and sadness have vanished in the wake of Your arrival. My whole life is now filled with joy. Today I have gotten You. It is Your grace.
Baba, in the desert fire and scorching heat, when Rudra is in its full ferocious form, everything is unbearable. In this ghastly, desperate, and horrific situation, in the midst of the booming, roaring thunder and the loud shouting and laughter of the vanity of the demons, when everything is intolerable, You came and filled all with the sweetness of flower blossoms and made everything serene and sentient. Baba, You came and removed the fear and terror.
My Parama Purusa, in this burning summer, the dry grass in the meadows weeps in hopelessness and despair. All its beauty and charm have vanished. After crying ceaselessly, it was unable to shed any more tears - its agony continues in silence. In the end, after losing everything, all are basking in the joy of getting You. You have filled the prana (heart) of the entire universe with the melodies of Your sweet tunes. They have gotten everything. In the bliss of getting You, they are dancing.
My Parama Purusa, You have come here. Baba, I do sastaunga pranam and surrender everything at Your lotus feet...
Note for Prabhat Samgiita #0786:
[1] In this stanza, the analogy of Rudra is given to show how the situation has become most disastrous where there are big tornadoes, shattering earthquakes, powerful tsunamis, and general mayhem, chaos, and destruction all around. That is what is meant by the line that Rudra is in its element - i.e. full display. So in this dire situation where one is confronted by death, disease, torment, destruction, and disaster all around, in this critical moment Parama Purusa has come and transformed everything. He has filled all with the very tender, cool feeling of the flower. This Prabhat Samgiita uses analogies to provide contrast: When negative things are going on all around, then Parama Purusa comes and makes everything tender and sweet. All the burning and pain is extinguished. That is what is described in this second stanza.
== Section: Important Teaching ==
Society guided by spiritualists
Ananda Marga philosophy states, "The establishment of a classless society is only possible for those who accept Parama Puruśa [Supreme Consciousness] as the goal of their lives, for those whose entire mental power is ceaselessly directed towards one supreme goal. In a society where there is no class struggle, the remaining classes will have to disappear and all people will have to unite under the banner of one common ideology. This can only be done by sadvipras." (1)
Reference
1. A Few Problems Solved - 2, Synthesis and Analysis
Ananda Marga philosophy states, "The establishment of a classless society is only possible for those who accept Parama Puruśa [Supreme Consciousness] as the goal of their lives, for those whose entire mental power is ceaselessly directed towards one supreme goal. In a society where there is no class struggle, the remaining classes will have to disappear and all people will have to unite under the banner of one common ideology. This can only be done by sadvipras." (1)
Reference
1. A Few Problems Solved - 2, Synthesis and Analysis
== Section: Important Topic ==
Dogma going undercover
Ananda Marga philosophy states, “Should one dogma be replaced by another dogma of the same order or of another order? Should a dogma of a positive order be replaced by a dogma of a positive order or by a dogma of a negative order? A dogma is an illogical, irrational sentiment. All dogma must be replaced by non-dogma.” (1)
Some dogmatic people don’t want to be treated as dogmatic so they resort to hypocrisy. Here is what they do: They follow their same old dogma but give it a new name. Such persons are cowards. They know what they are doing is dogma, so they change the name of that particular dogma.
One classic example of this is how they changed the name of mahaprayan (MPD). When MPD lost its charm and was placed on its deathbed, they came up with new name for their dogma: Kiirtana programme. That is the new name they gave to MPD dogma.
So this is they are doing: Changing mahaprayan divas to “Kiirtana programme”. Ultimately, they are treating it as MPD but they are cojoing others to come for kiirtana.
Reference
1. Prout in a Nutshell - 16, Religious Dogma – Excerpt B
== Section 3: Links ==
Other topics of interest
