Baba
How samskara moves
Namaskar,
Ananda Marga philosophy says, "It is important to clarify here that the actual form of suffering is not predetermined. It cannot be said what might be the actual reaction of a particular action. It is not preordained that if one commits theft his things of the same value will be stolen as a reaction. The suffering is measured in terms of mental suffering to the extent which was inflicted on others by stealing their property. Thus the measure of experiencing the result of an action is mental and is in terms of pleasure and pain, and the actual form of experience has relatively no importance." (1)
Cosmic law of suffering
Let’s take a look at a few scenarios. Some (Jain religious theologians) see a person bleeding by the side of the road and think that they should not interfere because that person is burning their ripe samskara. But, according to Ananda Marga ideology, that is not the proper outlook. As far as possible, we should always help relieve someone's suffering, because that person can undergo that samskara purely in the psychic realm. It need not take physical expression. Thus we should always be vigilant to come to the aid of those who are suffering. Certainly we should always aim to relieve them.
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Yet no matter how much we attempt to alleviate their suffering, the cycle of samskara will spin onward and in some way, shape, or form they will experience the fruit of their past actions in the psychic realm—either through humiliation, depression, anger, frustration, disappointment or some other way.
Action, reaction, fate & blaming God
Here below Baba gives a grand summary of our samskara theory with the culminating idea being that humans alone are responsible and accountable for the reactions they must experience. There is no question of blaming God or anyone else.
Ananda Marga philosophy says, "People often hold Parama Puruśa responsible for calamities that befall them, but in fact they alone are responsible, as the suffering of fate is only reaction of their own previous actions. How can Parama Puruśa be responsible?" (2)
Eye for an eye?
Many commonly believe that samskara theory follows the parameter: An eye for an eye etc. That is to say if someone was pushed down from a tree then it means that in the past that same person pushed someone else from the tree. Or if someone got in an accident and lost their leg then that means in the past that same person caused someone else to lose a leg.
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But Baba clearly guides us that AM samskara theory does not work in that way. The physical actions are not the defining point. The physical expression need not be the same at all. Rather, it is the psychic effect that is the determining factor. The degree of psychic pain inflicted on others is the amount of psychic pain one will have to undergo. The physical expression thereof may reflect in a myriad of ways, or perhaps not at all. Because it is the degree of psychic pain and distress that is the key aspect.
Conclusion
We should also bear in mind that the amount of pain one inflicts upon others is the amount of pain one will have to face plus interest. It may be physical or purely psychic, but one will have to face that degree of suffering along with the interest. The poor may starve and lack the basic necessities. But even then, regardless of how much money one has, rich people will have to undergo the suffering of a terminal disease and also in the psychic plane.
In closing, here are some examples of mental suffering: If a widow’s only son dies she will suffer terribly; or a professional lawyer or doctor may get exposed for his indiscretions in front of all his peers. And he may lose his stature and social standing—thereby undergoing much suffering in the mental realm. So the formula is: The degree of pain or pleasure you cause unto others is the degree of pleasure and pain—plus interest—you will experience. And that suffering may be physico-psychic, or purely psychic.
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Namaskar,
in Him,
Satyendra
Humans responsible for own deeds
Ananda Marga philosophy says, "Human beings keep on performing new actions also, while experiencing the reactions of previous actions. This experiencing of the result of previous actions is called the unknown future or … (adrśt́a). One experiences the result of one’s actions in a subsequent life and cannot then recollect the actions whose results bring happiness and grief, because a person’s memory is not large enough to remember or know the deeds of their past lives. Reactions which humans experience were collected in previous lives, and in present life they cannot make out the cause of such experiences, and hence term these experiences as fate or the unknown future. People often hold Parama Puruśa responsible for calamities that befall them, but in fact they alone are responsible, as the suffering of fate is only reaction of their own previous actions. How can Parama Puruśa be responsible? Human beings themselves are answerable for their fate as it is their actions alone which create it. They alone will have to bear the consequences of all their actions. No one else can substitute for them. Their good deeds beget good results, while bad ones beget bad results, and they will have to experience both without any exception. This is the law of Prakrti and no one can change this law." (2)
How religious priests befool
Here below Baba gives us a graphic example of how those paid religious priests (vipras) befool and manipulate the masses into accepting their lot in life.
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Those priests tell that, "You are poor now because of your fate. Behave properly this time and you will be assured a better position in the future. You will be rich in your next life and / or bask in the glory of the afterlife. So do not complain now, just work hard and you will be rewarded in the future. Serve your master faithfully—that is the way to redemption."
This is the psychology and theatrics that such priests employ to quell the disappointment, despair, and anger of the masses. So those low-paid employees should not complain or protest their meagre compensation by those capitalists. This paves the way for the ruling capitalists to crank their exploitative machinery into high gear.
Ananda Marga philosophy says, "The boot-licking Vipras of the capitalist trick the hungry Shúdras or workers into believing that poverty is a result of their previous misdeeds. Hence they will have to be prepared to wait until their next life before receiving the inexorable decree of fate. This makes a group of people passive fatalists. On the other hand, it paves the way for the ruthless exploitation of the capitalists." (3)
References
1. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
2. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
3. Ananda Marga Philosophy in Nutshell - 4, Prápta Vákya and Ápta Vákya
== Section 2: Prabhat Samgiita ==
Fulfilling Your promise
"Kato tapasyá pare, tumi esecho, dhará diyecho..." (Prabhat Samgiita #2836)
Purport:
Parama Purusa, I have been waiting so long for Your auspicious arrival. Finally, after so much penance like practicing sadhana, asanas, pranayama, dhyana, upavasa, japa, service and following Your do’s and don'ts for ages, now You have come to me. Baba, it is so blissful to see You so close, and You allowed me to hold Your feet. Having You in such an intimate way, my heart overflows with bliss. For so many ages You gave me hope of Your impending arrival and made me shed so many tears while waiting for You in longing. After countless days and nights, and such a long time, You have come, fulfilling Your promise. Because of You, heaven has descended down on this dusty earth today. It is Your mercy.
Baba, I could not even dream that You would ever come so near, nor imagine that one day You would allow me to bask in Your supreme refulgence, and that You would colour my mind in Your colour. That which I could not envision has happened: The sweetness and charm of divinity has descended. Mohan, the most captivating One, today You have come and lifted me up onto Your lap. You have become mine and made me Yours. This is Your causeless krpa on me.
Baba, the reality is that You always play Your supernal liila. You never listen to any prayer or any of my requests. Even after hundreds and hundreds of attempts, I could not sway or melt Your heart - nor get You to sit by me. Then in the end, by Your own sweet will You have come, saturated with the pollen of prema. You allowed me to hold Your feet and made me understand that this is Your karuna' - Your infinite compassion.
Baba, You are grace personified; with Your own countless attributions You bless everyone…
About Prabhat Samgiita #2836:
This song teaches us that initially the bhakta thinks that Parama Purusa has come in his close proximity due to his own long penance and deep sadhana; but later on the sadhaka realises that Parama Purusa did not come due to the sadhaka’s long penance and sadhana, but rather because of His causeless grace. Sadhakas do not get anything by their own efforts. They receive everything by His loving kindness. In the realm of sadhana His grace is everything. Human beings do sadhana just to please Him; and, without His causeless krpa, nothing is possible.
"Kato tapasyá pare, tumi esecho, dhará diyecho..." (Prabhat Samgiita #2836)
Purport:
Parama Purusa, I have been waiting so long for Your auspicious arrival. Finally, after so much penance like practicing sadhana, asanas, pranayama, dhyana, upavasa, japa, service and following Your do’s and don'ts for ages, now You have come to me. Baba, it is so blissful to see You so close, and You allowed me to hold Your feet. Having You in such an intimate way, my heart overflows with bliss. For so many ages You gave me hope of Your impending arrival and made me shed so many tears while waiting for You in longing. After countless days and nights, and such a long time, You have come, fulfilling Your promise. Because of You, heaven has descended down on this dusty earth today. It is Your mercy.
Baba, I could not even dream that You would ever come so near, nor imagine that one day You would allow me to bask in Your supreme refulgence, and that You would colour my mind in Your colour. That which I could not envision has happened: The sweetness and charm of divinity has descended. Mohan, the most captivating One, today You have come and lifted me up onto Your lap. You have become mine and made me Yours. This is Your causeless krpa on me.
Baba, the reality is that You always play Your supernal liila. You never listen to any prayer or any of my requests. Even after hundreds and hundreds of attempts, I could not sway or melt Your heart - nor get You to sit by me. Then in the end, by Your own sweet will You have come, saturated with the pollen of prema. You allowed me to hold Your feet and made me understand that this is Your karuna' - Your infinite compassion.
Baba, You are grace personified; with Your own countless attributions You bless everyone…
About Prabhat Samgiita #2836:
This song teaches us that initially the bhakta thinks that Parama Purusa has come in his close proximity due to his own long penance and deep sadhana; but later on the sadhaka realises that Parama Purusa did not come due to the sadhaka’s long penance and sadhana, but rather because of His causeless grace. Sadhakas do not get anything by their own efforts. They receive everything by His loving kindness. In the realm of sadhana His grace is everything. Human beings do sadhana just to please Him; and, without His causeless krpa, nothing is possible.
== Section 3: Links ==
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