Baba
Serving beyond death
Namaskar,
Here is an important topic in question and answer format related with life, death, and serving humanity.
#1: QUESTION: Can a deceased person perform seva (service)?
ANSWER: From a purely literal or structural perspective a person cannot. But a person, while alive, can do service that helps people far into the future, long after their own death.
For instance, suppose a terrorist removed a key section of train track from a bridge and then committed suicide by eating poison. Then an hour later the train came and fell into the river and three thousand people died. In that case the terrorist cannot escape the sin of those deaths just because he died before the accident happened. He will have to undergo the reaction for having caused all those deaths. This shows how people are held accountable for the repercussions of their actions even after their death.
Similarly, a person can do some great work in their life that has a recurring positive effect on society for generations and generations. The doer gets the benefit in their own life, and even after their death they can get the result. Because by their action people are served long after the death of that person. And of course it is true that after death a person cannot do any new or fresh action to help others. Just they can acquire virtue based on the recurring positive reactions of their original good deed.
Here is the English summary of Baba’s Hindi discourse, प्रवृत्ति और निवृत्ति, Pravrtti aor Nivrtti, SS 17-01 प्रवृत्ति और निवृत्ति, DMC 26 Feb 1984 Mehraulii Delhi:
When one no longer has a body, then one cannot do work. Since the body no longer exists, the mind cannot engage in any action or work. When there is a cranium and a brain, then only the mind will work. When there is no physical body after death, then the human mind cannot work. Only the soul remains and surely it can work. The soul surely can do something because it has power, but in a subtle form. (English summary)
So great people perform acts in their lifetimes that serve humanity far, far into the future. That is why Baba guides us to do something that has recurring nature.
Strictly speaking, one cannot do service after they've died, because they cannot do a new act; but, in a poetic way, surely one can continue serving society by doing something that has a lasting, recurring positive effect.
Direct & indirect virtue
Baba's following teachings lead us in this way.
Ananda Marga ideology says, "Pratyakśa puńya, or direct virtue, is acquired when one performs an action such as feeding the hungry or serving the infirm. Indirect virtue is acquired when one's service has a recurring effect, such as service to the society, planting trees, etc. If banyan trees are planted beside a hot and dusty road they will continue to give shelter to weary travellers for one thousand to two thousand years. Virtue acquired in this way is indirect virtue." (1)
If misdeed had its effect of recurring nature
Ananda Marga ideology says, "The shástra says that the proper atonement for such a mahápátaka is – what? The first thing is that he has got no right to live in society. He must sacrifice his everything for society and serve society from outside. But that is not enough: that is the atonement for an atipátakii. So what should he do? He should invent something new, and that invention should have a recurring nature of effect. Its effect should be of recurring nature. Because his misdeed had its effect of recurring nature, his good deed should also have an effect of recurring nature." (2)
Way to be free from bondage
#2: QUESTION: Since both good and bad actions are binding, what action is not binding?
ANSWER: When the goal is to please Parama Purusa then that action is not binding.
in Him,
Liila’manohar
Mr. A shot his family members in a rage and then committed suicide, while his family members actually survived. They all became paralyzed and bedridden. So the suffering undergone by those surviving family members will be deposited on an ongoing basis in the account of the culprit who committed suicide.
Recurring good effect on society
Ananda Marga ideology says, "The result of mahápátaka is of recurring nature. If a businessman, for instance, discovers a new method of adulteration, he commits mahápátaka. Mixing papaya seeds with the black pepper is bound to deceive purchasers. The discoverer of this new method shows the world a new path in the sphere of adulteration. The effect of this act is bound to be of recurring nature. The atonement for mahápátaka is like atipátaka, that is, this person also should renounce his or her worldly life and should offer himself or herself in the service of mankind. There is, however, a difference. Since this person's act is more serious, this person will have to invent something that will have a recurring good effect on society. The invention of penicillin would be a case in point. There is no other way out for the mahápátakii." (3)
References
1. Ananda Vacanamrtam - 8, Do Virtuous Deeds Day and Night – 1
2. Ananda Vacanamrtam - 31, Sinners and Their Rectification
3. Ananda Vacanamrtam - 23, Mysticism and Spirituality
== Section 2: Prabhat Samgiita ==
I am firmly holding Your flag
"Toma'r raunge raung mishiye, cale jete ca'i sumukhe..." (Prabhat Samgiita #2368)
Purport:
Parama Purusa, by surrendering all the colours of my mind, i.e. all my psychic attachments and attractions, dyeing my mind in Your colour, and offering my every yearning unto You, I want to march forward and move unto Divinity, by Your mercy. Baba, I want to offer all my desires, vrttis, and longings at Your altar. My only wish is to move on the path, dancing according to Your rhythm and melody. Yet somehow I continually lose my way. I want to synchronize my vibration with Yours and follow Your path; but, each moment I fail and make so many miscues along the way.
My Supreme Entity, by Your grace, I am firmly holding Your flag of Ananda Marga in my hand. Baba, You have given me the one-pointed longing, stamina, vigour, and duty to follow and spread Your ideology, i.e. Your gospel. You have instilled within me the feeling that even if no one else is coming along, still I will go on marching on according to Your direction. Your blessing of fearlessness remains with me, and my heart is emboldened by Your strength; I am ready to march forward alone. Your love is ever-showering on my entire existence. You are along with me, never leaving my side - constantly giving me courage to march forward. My Lord, You have filled my heart with Your inspiration and bravery. For this reason, obstacles and hindrances are negligible; they never obstruct my forward movement.
Parama Purusa Baba, I was never alone in the past, nor will I be so in the future. You remain with me always. So there is no question of any loneliness or fear. Resplendent in Your benevolent radiance, I will keep doing Your work and singing Your song. I will continue moving on Your path of sadhana, keeping You in my heart. You are eternally sweet and gracious and with me every moment...
Note for Prabhat Samgiita #2368:
[1] Toma’r raunge raung mishiye: The following guideline from Ananda Marga teachings offers a greater philosophical understanding of the first line of this song.
Ananda Marga ideology states, "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..."
"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. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object."
Ananda Marga ideology states, "The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours; it is meant to offer Him the colours of different objects which have dyed the mind. When this practice of offering your own colours – your own attachments, becomes natural and easy, you will then merge in Him. Then you will have no need for any colour, for you will become colourless – you will go beyond the reach of any colour. Your unit-ego will become one with the Cosmic Ego. Whichever way you look you will see only Him in His ever-surging glory. There is no “I” nor “you”. By an everlasting, mutual pact the final curtain will have fallen on all clashes of “I” and “you”. At that stage, if you call Parama Brahma as “I”, you are right in calling Him so; if you call Him as “He”, you are equally right; and if you call Him as “you”, again you are correct. The extent of your attainment of Him will be proportionate to your self surrender." (1)
[2] Coloured mind vs colourless mind: Human beings are attracted to one one thing or another, right or wrong. When one’s mental occupation is something worldly, then the mind is coloured in that way. For example, suppose a person is thinking about the lottery then their mind will be coloured by the colour of the currency note of that country. Or, if you are building a home or thinking of a car, then the mind will be coloured accordingly.
Parama Purusa is colourless. Offering the colour of one’s mind means offering all one’s personal desires. Suppose a person has mundane desires that are disturbing their mental peace. If they offer those desires to Parama Purusa and if He accepts them then that person will be in bliss because they will be 100% tension-free. When the mind is colourless that is the state of unifying with the Supreme, by His grace. That is what is depicted in the first stanza of this Prabhat Samgiita.
Ananda Marga philosophy states, “By surrendering all the colours of my mind to You, I want to become colourless.” (2)
References
1. Subhasita Samgraha - 3, Vibration, Form and Colour
2. Liberation of Intellect - Neo-Humanism, Inner Asset
Grace & samskara
Ananda Marga philosophy states, "The reaping of consequences of original actions performed by a human being occurs mainly in the psychic sphere. And if a person attains the blessings of evolved beings and the Cosmic grace in that same psychic sphere, the problem is solved. Pain and misery is bound to come. Depending upon one's inborn sam'ska'ras and the actions performed, tortures and afflictions are bound to be undergone - the expression of one's own samskara [reactive momenta]. Tortures and afflictions will not be as severely painful as before; with the blessing and grace, the psychic afflictions will be removed. Well, when there is pain and the pain is not felt as such, should it then be called pain? In this case, in the psychic sphere, one will remain in a state of bliss. Let the afflictions come. When the affliction and pain are not felt as such, one should not worry about it." (1)
The only way to permanently relieve oneself of any suffering is not to run after worldly allurements but rather get His divine grace. Just a tiny portion of His grace is enough to free the mind of any suffering. Then one will just be in a state of peace - bliss.
Sadhaka not feel the suffering
According to Ananda Marga philosophy, nobody can escape the reactions of their past deeds. When the all-benevolent Guru wishes then He showers His grace and the mind becomes elevated. In that state Mr X is not undergoing any suffering; but, others will see Mr X’s plight and think that Mr X is suffering. But because Mr X does not feel any pain then for him there is no suffering of that bad samskara. For bhaktas, they are in bliss by His grace whenever they have to face any bad samskara.
For example, suppose a bhakta and a non-devotee are both facing their own individual samskara and became sick with tuberculosis. Physically both are suffering. But the bhakta is not undergoing any psychic suffering. If one is not in mental agony they may remain in a blissful state. The end result is that although both are suffering from the same disease physically, but only the non-bhakta is suffering psychically. In that case the bhakta’s mind may remain ensconced in bliss.
Reference
1. Ananda Vacanamrtam - 6, The Physical, Psychic and Spiritual Strata
Warning: trendy fake yoga
Ananda Marga ideology says, "Suppose, one is a great Yogii but if there is no love for his goal, then those suspended propensities will finally be converted into crude matter. That is, the subtle human existence becomes like iron; it becomes like wood; it becomes like sand. What a deterioration! What a downfall! This particular type of yoga where a yogii does not bear love for the Supreme Entity is called 'Hatha Yoga' in Samskrta. It is dangerous for human elevation." (1)
Note: Nowadays, all around the globe and especially in the west, in the name of teaching yoga certain pseudo-yoga people are becoming entrepreneurs and selling their unholy ways to the public by opening so-called yoga and meditation centres. But in those places, they do not do bhakti yoga; theirs is not a God-centered approach. Rather they teach bogus lessons such as misguided pranayama etc. Sadly, when the goal is not Parama Purusa then that type of fake yoga, meditation, and pranayama ultimately bring terrible degeneration. Neither is the unassuming public aware nor do these culprits realise what dangers they are inviting. It is our duty as far as possible to warn everyone for their welfare.
Reference
1. Ananda Vacanartam - 2, Love – the Essential Prerequisite
"Toma'r raunge raung mishiye, cale jete ca'i sumukhe..." (Prabhat Samgiita #2368)
Purport:
Parama Purusa, by surrendering all the colours of my mind, i.e. all my psychic attachments and attractions, dyeing my mind in Your colour, and offering my every yearning unto You, I want to march forward and move unto Divinity, by Your mercy. Baba, I want to offer all my desires, vrttis, and longings at Your altar. My only wish is to move on the path, dancing according to Your rhythm and melody. Yet somehow I continually lose my way. I want to synchronize my vibration with Yours and follow Your path; but, each moment I fail and make so many miscues along the way.
My Supreme Entity, by Your grace, I am firmly holding Your flag of Ananda Marga in my hand. Baba, You have given me the one-pointed longing, stamina, vigour, and duty to follow and spread Your ideology, i.e. Your gospel. You have instilled within me the feeling that even if no one else is coming along, still I will go on marching on according to Your direction. Your blessing of fearlessness remains with me, and my heart is emboldened by Your strength; I am ready to march forward alone. Your love is ever-showering on my entire existence. You are along with me, never leaving my side - constantly giving me courage to march forward. My Lord, You have filled my heart with Your inspiration and bravery. For this reason, obstacles and hindrances are negligible; they never obstruct my forward movement.
Parama Purusa Baba, I was never alone in the past, nor will I be so in the future. You remain with me always. So there is no question of any loneliness or fear. Resplendent in Your benevolent radiance, I will keep doing Your work and singing Your song. I will continue moving on Your path of sadhana, keeping You in my heart. You are eternally sweet and gracious and with me every moment...
Note for Prabhat Samgiita #2368:
[1] Toma’r raunge raung mishiye: The following guideline from Ananda Marga teachings offers a greater philosophical understanding of the first line of this song.
Ananda Marga ideology states, "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..."
"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. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object."
Ananda Marga ideology states, "The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours; it is meant to offer Him the colours of different objects which have dyed the mind. When this practice of offering your own colours – your own attachments, becomes natural and easy, you will then merge in Him. Then you will have no need for any colour, for you will become colourless – you will go beyond the reach of any colour. Your unit-ego will become one with the Cosmic Ego. Whichever way you look you will see only Him in His ever-surging glory. There is no “I” nor “you”. By an everlasting, mutual pact the final curtain will have fallen on all clashes of “I” and “you”. At that stage, if you call Parama Brahma as “I”, you are right in calling Him so; if you call Him as “He”, you are equally right; and if you call Him as “you”, again you are correct. The extent of your attainment of Him will be proportionate to your self surrender." (1)
[2] Coloured mind vs colourless mind: Human beings are attracted to one one thing or another, right or wrong. When one’s mental occupation is something worldly, then the mind is coloured in that way. For example, suppose a person is thinking about the lottery then their mind will be coloured by the colour of the currency note of that country. Or, if you are building a home or thinking of a car, then the mind will be coloured accordingly.
Parama Purusa is colourless. Offering the colour of one’s mind means offering all one’s personal desires. Suppose a person has mundane desires that are disturbing their mental peace. If they offer those desires to Parama Purusa and if He accepts them then that person will be in bliss because they will be 100% tension-free. When the mind is colourless that is the state of unifying with the Supreme, by His grace. That is what is depicted in the first stanza of this Prabhat Samgiita.
Ananda Marga philosophy states, “By surrendering all the colours of my mind to You, I want to become colourless.” (2)
References
1. Subhasita Samgraha - 3, Vibration, Form and Colour
2. Liberation of Intellect - Neo-Humanism, Inner Asset
== Section: Important Teaching ==
Ananda Marga philosophy states, "The reaping of consequences of original actions performed by a human being occurs mainly in the psychic sphere. And if a person attains the blessings of evolved beings and the Cosmic grace in that same psychic sphere, the problem is solved. Pain and misery is bound to come. Depending upon one's inborn sam'ska'ras and the actions performed, tortures and afflictions are bound to be undergone - the expression of one's own samskara [reactive momenta]. Tortures and afflictions will not be as severely painful as before; with the blessing and grace, the psychic afflictions will be removed. Well, when there is pain and the pain is not felt as such, should it then be called pain? In this case, in the psychic sphere, one will remain in a state of bliss. Let the afflictions come. When the affliction and pain are not felt as such, one should not worry about it." (1)
The only way to permanently relieve oneself of any suffering is not to run after worldly allurements but rather get His divine grace. Just a tiny portion of His grace is enough to free the mind of any suffering. Then one will just be in a state of peace - bliss.
Sadhaka not feel the suffering
According to Ananda Marga philosophy, nobody can escape the reactions of their past deeds. When the all-benevolent Guru wishes then He showers His grace and the mind becomes elevated. In that state Mr X is not undergoing any suffering; but, others will see Mr X’s plight and think that Mr X is suffering. But because Mr X does not feel any pain then for him there is no suffering of that bad samskara. For bhaktas, they are in bliss by His grace whenever they have to face any bad samskara.
For example, suppose a bhakta and a non-devotee are both facing their own individual samskara and became sick with tuberculosis. Physically both are suffering. But the bhakta is not undergoing any psychic suffering. If one is not in mental agony they may remain in a blissful state. The end result is that although both are suffering from the same disease physically, but only the non-bhakta is suffering psychically. In that case the bhakta’s mind may remain ensconced in bliss.
Reference
1. Ananda Vacanamrtam - 6, The Physical, Psychic and Spiritual Strata
== Section: Important Teaching ==
Warning: trendy fake yoga
Ananda Marga ideology says, "Suppose, one is a great Yogii but if there is no love for his goal, then those suspended propensities will finally be converted into crude matter. That is, the subtle human existence becomes like iron; it becomes like wood; it becomes like sand. What a deterioration! What a downfall! This particular type of yoga where a yogii does not bear love for the Supreme Entity is called 'Hatha Yoga' in Samskrta. It is dangerous for human elevation." (1)
Note: Nowadays, all around the globe and especially in the west, in the name of teaching yoga certain pseudo-yoga people are becoming entrepreneurs and selling their unholy ways to the public by opening so-called yoga and meditation centres. But in those places, they do not do bhakti yoga; theirs is not a God-centered approach. Rather they teach bogus lessons such as misguided pranayama etc. Sadly, when the goal is not Parama Purusa then that type of fake yoga, meditation, and pranayama ultimately bring terrible degeneration. Neither is the unassuming public aware nor do these culprits realise what dangers they are inviting. It is our duty as far as possible to warn everyone for their welfare.
Reference
1. Ananda Vacanartam - 2, Love – the Essential Prerequisite
== Section 3: Links ==
