Baba
Story: treated by unpopular doctor
Namaskar,
If person A terribly harmed person B in the past, then at some point person A must undergo the reaction and experience that same degree of pain, plus more. Yet if in the core of their heart, person B is moved by the suffering of person A and wants to see him cured and relieved of his suffering, then by that feeling of sahanubhuti (sympathy, empathy, well-wishing), person A will be freed of that pain. That is Baba's teaching.
https://anandamargauniversal.blogspot.com/
Following is the real incident
My grown son Karttik was terribly sick for years; he was suffering from a very bad case of arthritis. It was quite worrisome and devastating to us all. Every joint of his body was extremely painful. Karttik was not even ambulatory - he did not have use of his legs and could not walk. Verily, there were bandages on every joint of His body. He could not do anything - he was just bed-ridden. This was the very terrible condition of my dear son, Karttik.
"Why not raise this matter to Baba"
After trying all kinds of treatment, we admitted my son Karttik to PMCH (Patna Medical College Hospital) where top medical doctors and professors were treating him. He was there for a long time - several months - but there was no sign of any progress. No medicine was helping. Karttik's health was not improving; he was not getting any benefit.
Various family members and many margii friends were saying that, "You are visiting Baba often - why not raise this matter." They were telling me again and again, "Why not ask Baba. He will give you the solution. With His wish alone it can be cured."
However, in my mind I was thinking, "No, I will not ask anything from all-knowing and omniscient Baba. He knows everything so why should I tell Him about such mundane events."
https://anandamargauniversal.blogspot.com/
Those days I was seeing Baba regularly, and I never once raised the matter of Karttik's disease. Months passed in this way. One day when I was with Baba, then He inquired, "How is Karttik's health?"
I replied that he has been admitted to PMCH (Patna Medical College Hospital) where he was receiving treatment. Then I remained quiet. Baba then instructed me to take Karttik to Vardhaman, and Baba gave me the name and street address of one doctor, Dr. Shailendra. I came out from His room and planned to take Karttik to that doctor at the earliest. But I was so busy that time passed in planning only. After some time, Baba again asked about Karttik's health. I felt ashamed and said, "I have not yet taken him to the doctor."
Unpopular doctor
Without further delay, I made the necessary arrangements and prepared to leave. My family members were thinking that the doctor Baba recommended must be a reputed specialist. I held a similar expectation. I embarked on the journey to Vardhaman with Karttik. After traveling the long distance we reached Vardhaman. Immediately, I began to inquire on the street if anyone knew of Dr. Shailendra. I was thinking that he was a famous doctor and that everyone would know of him. To my great surprise, nobody knew anything about this doctor.
So I just got directions to the street address which Baba had given. When I reached that locale, I again inquired on the street if anyone knew Dr. Shailendra. Even more remarkable, not even the local people had heard of him. This was more surprising to me.
https://anandamargauniversal.blogspot.com/
Finally, after much trouble, Karttik and I reached the very address which Baba had given. It was a very dirty and filthy neighborhood that lacked even basic sanitation and hygiene. I knocked on the door. A person opened the door and stood before me. He was shabbily dressed and smelled of alcohol.
I asked, "I am looking for Dr. Shailendra?"
He replied, "I am Dr. Shailendra."
The doctor was of poor presentation and smelled like a drunkard. I also came to know that he was just a general MBBS doctor who had a very small practice. Despite all this, I had full faith as I knew in my heart that Baba is taking care and that this is the doctor who is going to cure my son. That is what Baba blessed.
Unwillingness to treat
The doctor asked me why I had come to see him. I told him the history of Karttik's illness and how he had been treated in Patna Medical College Hospital. After hearing the entire history, the doctor was very forthcoming. He said, "I cannot treat your son as I am not a specialist in arthritis."
Keeping Baba's direction clearly in mind and taking His Divine name, I humbly requested, "Please, doctor, you must treat my son. This boy will live under your care and do as you tell. What you prescribe will be accepted. I am fully ready to pay your bill."
The doctor replied, "I do not have any place for your son to stay as my patient."
https://anandamargauniversal.blogspot.com/
I assured him that a fancy room was not necessary; we were ready to accept any room, even an unclean one. All I wanted was for him to be my son's doctor. I was just surrendering to Baba's will. After much pleading, I was able to convince the doctor to treat my son.
See progress surprised doctor
It was an unusual situation. The doctor had a very simple office and he hardly had any patients. Plus he did not know much about arthritis; yet, here he was treating my son - a case in which even the top medical specialists in Patna Medical College Hospital could not solve.
Under this doctor's direction, the treatment began. Amazingly, after just the second day, the condition of my son improved noticeably. Not only that, each day thereafter his health was better and better - quickly. By the 8th or 9th day, Karttik was walking around the neighborhood. His joints were fine and he was pain-free. After merely ten days of treatment, my son had completely regained his health - 100%. This was absolutely astonishing to see. The doctor was also surprised. He had given these same medicines to other patients previously, and they were not effective. Yet in this case, those same medicines were working wonders.
https://anandamargauniversal.blogspot.com/
All I can say is that it was completely Baba's grace. All attempts by the top medical doctors had been fruitless, yet here was this very simple doctor of modest, even lowly standing, and in a matter of days he completely restored the health of my son who had been sick and immobile for months and months. After that 10th day of treatment, Karttik walked to the car - we loaded it up - and he drove us both back home.
The question remained forever in my mind: Why did Baba send me to this doctor and how could such a doctor cure my son. I wanted to ask Baba but I did not dare. So those questions remained unanswered in my mind, but ultimately Baba responded to all my mental queries.
Note: This short story is related with one very senior Proutist - Shrii Shashi Ranjanji, a longtime bhakta of Lord Shrii Shrii Anandamurti ji Baba, and a key member of parliament with a high post who was a founding member of PBI (Proutist Block of India).
Reaction of previous life
In Ananda Marga samskara theory, people suffer the reactions of their past actions. In this particular case, Sadguru Baba clearly told that Karttik had harmed the doctor in a previous life. In fact, it was such a dastardly event it was atipataka, i.e. more than what a human being can forgive. So in his past life, Dr. Shailendra was wholly unable to forgive Karttik. And now in this life Karttik was suffering the drastic reaction. But because the doctor had no recollection of Karttik's devious dealings from his past life, the doctor approached Kartiik with a fresh outlook and a strong desire that Karttik should become well again, and, ultimately, Karttik was cured. In that case, this has nothing to do with medicine, just it is samskara theory.
https://anandamargauniversal.blogspot.com/
As the all-knowing Parama Purusa, Baba can create the circumstances and put people together based on their samskaras to attain the desired outcome. For instance, if person A harmed person B in that past, then at some point person A must undergo the reaction and experience that same degree of pain, plus more. Yet if in the core of their heart, person B is moved by the suffering of person A and wants to see him cured, then by that feeling of sahanubhuti (sympathy, empathy, well-wishing) person A will be cured. That is Baba's teaching.
Now, regarding the situation with Karttik, Baba said that Karttik injured and terribly harmed Dr. Shailendra in the past - in a previous life. And now in this life Karttik was suffering the reaction. In that case, there was no medical cure - only samskara theory is operating. And when Dr. Shailendra comes to know about Karttik's agony and disease, then Dr. Shaildendra's feeling of empathy and compassion, along with his well-wishing, is enough to melt that negative samskara that is plaguing Karttik. That negative samskara was strong enough to ruin Karttik's entire life, but with Dr. Shailendra's kindness and earnest desire to cure Karttik, and relieve him of his suffering, then that negative samskara was fully exhausted. That is how samskara theory works.
Conclusion
The overall conclusion is that wholehearted feelings of compassion and empathy are enough for the requital of negative samskaras. The tricky point is to match two parties together and create the favourable circumstances. Baba being the Parama Purusa has that capacity and that is what He did with Karttik and Dr Shailendra.
Namaskar,
In Him,
Darpa Harii
In the angle of prapatti vada
1. What Guru wishes takes manifestation. He is Liilamaya and He just plays His liila. Everything that transpires is His direct blessing. Common people feel that the doctor cured the patient. Bhaktas understand that by Baba's mere thought, Karttik was cured.
https://anandamargauniversal.blogspot.com/
2. Baba's wish alone is enough to cure anyone of any disease. In His divine liila, sometimes for show He would pick up a stick and touch the patient with a stick, and the patient would be all better. Or He would simply tell the patient to drink warm water in the morning and evening and that was sufficient to cure the person. Ultimately His wish is the real cure - nothing else.
3. On other occasions, if Baba was walking with someone who had a health issue, Baba would instruct them to eat the leaf of a plant that they had just walked by, and in that way dangerous and terminal diseases were cured. Some would debate whether the medicinal properties of the leaf cured the patient, but bhaktas know it is all His divine liila.
~ In-depth study ~
Ananda Marga philosophy teaches, "Atipátaka means that kind of sin, the expiation of which calls for severe austerities and physical suffering. If, for example, your mistake causes someone a great loss or ruins his future then that will also be a great sin. Normally there is no expiation for such a sin. But, if you devote yourself completely in your life-long efforts to help them by making amends, and the person forgives you from the core of their heart, then one may consider that expiation has been effected. But it does not really happen, because, can a person to whom you have caused permanent damage really forgive you from the core of their heart? In history we come across many such acts of great sin. The manner in which Ajatashatru killed his father, Bimbisara, was an act of great sin. Shashanka killed Rajyavardhana, who was his invited guest. That was also an act of great sin. The way in which Harsavardhana killed Jayashankarii, wife of Shashanka, and their minor son was also an act of great sin." (1)
In the case of terrible sins...
Ananda Marga philosophy states, "Atipátaka or sin of a serious nature requires a severe penance for expiation. For instance, if someone through omission or commission permanently injures the future of a person, that is considered Atipátaka or sin of a serious nature. To state it plainly, this sort of serious sin has no atonement. But if you dedicate yourself wholeheartedly throughout your life to make good the amount of damage done to the person, and if that person forgives you from the core of his or her heart, then that sin can be considered absolved. But actually this rarely happens, because how can a person who has been permanently damaged by you forgive you from the core or his or her heart." (2)
How ordinary sin can be absolved
Ananda Marga philosophy states, "If the reactions of a sin can be quickly exhausted by atonement through a certain amount of active endeavour or sacrifice, then the sin that caused those reactions is termed Pátaka or ordinary sin. Suppose someone stole Rs 200/- from a person, but some time after they returned the amount to the owner with interest or with an amount more than the stipulated interest with an apology, then such type of ordinary sin or Pátaka can be absolved. To wound someone's sentiment by using offensive language or by doing something similar is also an ordinary sin like this. Suppose someone's sentiments are injured, but later on if he is repeatedly offered an apology, and if the offended person forgives the misdeed from the core of his heart, then it is assumed that this sin is absolved." (3)
If they return that money
Ananda Marga philosophy states, "1) pátaka, 2) atipátaka, and 3) mahápátaka. That [pápa] which can be nullified with slight effort, sacrifice or expiation is called pátaka in common usage. Suppose someone has stolen two hundred rupees from another person. If they return that money to the owner with interest and pay something over and above it, and at the same time ask for forgiveness, then that common pátaka is expiated. To wound someone's feelings is also this kind of pátaka. If someone hurts a person and then begs his forgiveness ' repeatedly requests forgiveness, and if that person sincerely forgives him, then it may be presumed that the pátaka has been expiated." (4)
How mercy of Parama Purusa expunges sin
Ananda Marga ideology guides us, "How can a person cross this vast ocean of bhava, this vast ocean of reactive momenta whose waters have been rising life after life? To reap the consequences of all these sam'skáras would take a person at least twenty lifetimes. What a long time! Is this suffering necessary? The person who committed those bad deeds, those undesirable actions, was not enlightened – he or she did not understand right from wrong, but acted quite unknowingly. So is it not Parama Puruśa's duty to consider the state of ignorance that the person was in at the time? Certainly; but Prakrti never pardons anyone because of their ignorance. If a one-year old boy puts his hand into a fire, he will get burnt. Prakrti never forgives; for her there are no exceptions. She knows what reactions each action causes. But will Parama Puruśa not consider that human beings commit mistakes due to their inherent defects and imperfections? Yes, He will certainly consider that, due to their lack of wisdom and proper judgement, they were not aware that their actions would have such painful reactions. The jinániis and karmiis may not realize this, but the devotees certainly will. The devotees will not plead, “Oh Lord, please help me,” because they know that He is all-merciful and considerate."
"Parama Puruśa is not an unfeeling judge, sitting impassively on his bench, following the codes and rules of court. No, He feels love and compassion. He knows that His devotees have a deep love for Him and thus He has a similar love for them. Love and attachment are reciprocal and interdependent: they are not one-sided. Can a person cross the ocean of sam'skáras by individual effort?..."
Ananda Marga ideology guides us, "A devotee has said, “Bhavámbodhipotam sharańam vrajámah”. “I will not be able to swim across because sharks will devour me. It is an impossible task. So what shall I do? I shall board a ship and sail across that ocean. Oh Parama Puruśa, please be the ship which carries me safely to the other side.” “Bhavámbodhipotam”. Ambudhii means “sea” – the bháva samudra; potam' means “ship”. Saranam vrajámá signifies, “I shall take shelter in that ship for I have no other way.” Thus, the intelligent people, the devotees, know that Parama Puruśa is the only shelter, the only patron. There is no other path, no other alternative. Human beings would not be such helpless creatures, if they realized that Parama Puruśa is their dependable shelter and permanent guide. There is a riddle: if there is a severe fight between a cow and a horse, who will win? The answer is, if the cow is in her shed, she will win; and if the horse is in his stable, he will win. The point is that the winner is the one who has the support of his or her patron. The same is true of humans. For the devotee, the divine patron is Parama Puruśa. When a devotee fights a non-devotee who is scattering thorns on the path of devotion, the devotee will ultimately be victorious in the struggle. “Pratyam'janám'stist́hate sam'cukopántakále”. Parama Puruśa remains with every entity. He is everyone's shelter, everyone's refuge. Thus, human beings are never helpless, neither individually nor collectively. Always remember that He is with every individual." (5)
References
1. Shabda Cayaniká Part 4, Disc: 27
2. Prout in a Nutshell - 12, Sin, Crime and Law
3. Prout in a Nutshell - 12, Sin, Crime and Law
4. Shabda Cayaniká Part 4, Disc: 27
5. Ananda Vacanamrtam - 7, The Divine Drama
Ananda Marga philosophy states, "Atipátaka or sin of a serious nature requires a severe penance for expiation. For instance, if someone through omission or commission permanently injures the future of a person, that is considered Atipátaka or sin of a serious nature. To state it plainly, this sort of serious sin has no atonement. But if you dedicate yourself wholeheartedly throughout your life to make good the amount of damage done to the person, and if that person forgives you from the core of his or her heart, then that sin can be considered absolved. But actually this rarely happens, because how can a person who has been permanently damaged by you forgive you from the core or his or her heart." (2)
How ordinary sin can be absolved
Ananda Marga philosophy states, "If the reactions of a sin can be quickly exhausted by atonement through a certain amount of active endeavour or sacrifice, then the sin that caused those reactions is termed Pátaka or ordinary sin. Suppose someone stole Rs 200/- from a person, but some time after they returned the amount to the owner with interest or with an amount more than the stipulated interest with an apology, then such type of ordinary sin or Pátaka can be absolved. To wound someone's sentiment by using offensive language or by doing something similar is also an ordinary sin like this. Suppose someone's sentiments are injured, but later on if he is repeatedly offered an apology, and if the offended person forgives the misdeed from the core of his heart, then it is assumed that this sin is absolved." (3)
If they return that money
Ananda Marga philosophy states, "1) pátaka, 2) atipátaka, and 3) mahápátaka. That [pápa] which can be nullified with slight effort, sacrifice or expiation is called pátaka in common usage. Suppose someone has stolen two hundred rupees from another person. If they return that money to the owner with interest and pay something over and above it, and at the same time ask for forgiveness, then that common pátaka is expiated. To wound someone's feelings is also this kind of pátaka. If someone hurts a person and then begs his forgiveness ' repeatedly requests forgiveness, and if that person sincerely forgives him, then it may be presumed that the pátaka has been expiated." (4)
How mercy of Parama Purusa expunges sin
Ananda Marga ideology guides us, "How can a person cross this vast ocean of bhava, this vast ocean of reactive momenta whose waters have been rising life after life? To reap the consequences of all these sam'skáras would take a person at least twenty lifetimes. What a long time! Is this suffering necessary? The person who committed those bad deeds, those undesirable actions, was not enlightened – he or she did not understand right from wrong, but acted quite unknowingly. So is it not Parama Puruśa's duty to consider the state of ignorance that the person was in at the time? Certainly; but Prakrti never pardons anyone because of their ignorance. If a one-year old boy puts his hand into a fire, he will get burnt. Prakrti never forgives; for her there are no exceptions. She knows what reactions each action causes. But will Parama Puruśa not consider that human beings commit mistakes due to their inherent defects and imperfections? Yes, He will certainly consider that, due to their lack of wisdom and proper judgement, they were not aware that their actions would have such painful reactions. The jinániis and karmiis may not realize this, but the devotees certainly will. The devotees will not plead, “Oh Lord, please help me,” because they know that He is all-merciful and considerate."
"Parama Puruśa is not an unfeeling judge, sitting impassively on his bench, following the codes and rules of court. No, He feels love and compassion. He knows that His devotees have a deep love for Him and thus He has a similar love for them. Love and attachment are reciprocal and interdependent: they are not one-sided. Can a person cross the ocean of sam'skáras by individual effort?..."
Ananda Marga ideology guides us, "A devotee has said, “Bhavámbodhipotam sharańam vrajámah”. “I will not be able to swim across because sharks will devour me. It is an impossible task. So what shall I do? I shall board a ship and sail across that ocean. Oh Parama Puruśa, please be the ship which carries me safely to the other side.” “Bhavámbodhipotam”. Ambudhii means “sea” – the bháva samudra; potam' means “ship”. Saranam vrajámá signifies, “I shall take shelter in that ship for I have no other way.” Thus, the intelligent people, the devotees, know that Parama Puruśa is the only shelter, the only patron. There is no other path, no other alternative. Human beings would not be such helpless creatures, if they realized that Parama Puruśa is their dependable shelter and permanent guide. There is a riddle: if there is a severe fight between a cow and a horse, who will win? The answer is, if the cow is in her shed, she will win; and if the horse is in his stable, he will win. The point is that the winner is the one who has the support of his or her patron. The same is true of humans. For the devotee, the divine patron is Parama Puruśa. When a devotee fights a non-devotee who is scattering thorns on the path of devotion, the devotee will ultimately be victorious in the struggle. “Pratyam'janám'stist́hate sam'cukopántakále”. Parama Puruśa remains with every entity. He is everyone's shelter, everyone's refuge. Thus, human beings are never helpless, neither individually nor collectively. Always remember that He is with every individual." (5)
References
1. Shabda Cayaniká Part 4, Disc: 27
2. Prout in a Nutshell - 12, Sin, Crime and Law
3. Prout in a Nutshell - 12, Sin, Crime and Law
4. Shabda Cayaniká Part 4, Disc: 27
5. Ananda Vacanamrtam - 7, The Divine Drama
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
Inner spirit of padmásana
Ananda Marga philosophy says, "Padma'sana [lotus posture] is just like a lotus in full bloom. Just as the roots and stem of the lotus remain under the water and only the leaves and flowers float about it-- and although it is born in the mind it sustains its love for the stars-- in the same way people sitting in this lotus posture and remaining in the world, can keep their minds above their mundane environment. That is why on the path of sa'dhana' this posture has tremendous importance." (1)
Reference
1. Namah Shivaya Shantaya, Shiva in the Dhyána Mantra (Discourse 20)
== Section: Important Teaching ==
Solution to mechanization & unemployment
Prout philosophy states, “In fact, the use of advanced scientific technology means rapid mechanization. Conservative people vociferously criticize this mechanization. Actually, such mechanization within a capitalistic structure inevitably brings more misery, in the form of unemployment, to the common people. That is why conservative people oppose it."
"Those who want to promote public welfare without antagonizing capitalism will have to oppose mechanization. This is because when the productive capacity of machinery is doubled, the required human labour is decreased by half, so the capitalists retrench large numbers of workers from their factories. A few optimists may say, “Under circumstantial pressure other ways will be found to employ these surplus labourers in different jobs, and the very effort to find these alternatives will accelerate scientific advancement, so the ultimate result of mechanization under capitalism is, in fact, good.” This view, though not useless, has no practical value, because it is not possible to arrange new jobs for retrenched workers as quickly as they become surplus labourers due to rapid mechanization. Surplus labourers are ruined, bit by bit, due to poverty and hunger. A few among them try to keep body and soul together by resorting to petty theft, armed robbery, profligacy and other sorts of antisocial activities, but this situation is certainly not desirable."
Prout philosophy states, "In a collective economic system there is no scope for such an unhealthy situation; in this system mechanization will lead to less labour and more prosperity. With the double increase in the productivity of machines, the working hours of labourers will be reduced by half. Of course, the reduction in working hours will have to be determined keeping in view the demand for commodities and the availability of labour."
"In a collective economic system the benevolent use of science will bring about human welfare. It is possible that as a result of mechanization no one will be required to work for more than five minutes a week. Not always being preoccupied with the problems of acquiring food, clothing, etc., people's psychic and spiritual potentialities will no longer be wasted." (1)
Reference
1. Problems of the Day, Point #9
== Section: Important Teaching ==
Problems are not greater than your ability to solve them
Ananda Marga philosophy states, "The spirit to fight against all odds alone can solve the problems confronting human beings. March ahead and wage war against all difficulties, every impediment. Victory is sure to embrace you. Difficulties and encumbrances cannot be more powerful than your capacity to solve them. You are the children of the great Cosmic Entity. Be a Sadvipra and make others sadvipras also." (1)
Reference
1. A Few Problems Solved - 6, The Future of Civilization
== Section: Prabhat Samgiita ==
बाबा, क्या तुम मुझे कभी दर्शन नहीं दोगे?
प्रभात संगीत: 387, Prabhu, dhará kii kabhu debe ná,bhávite bhávite kata yuga jábe, bháváro ki náhi siimá ná,
हे प्रभु बाबा, क्या तुम मुझे कभी दर्शन नहीं दोगे? युगों से मैं तुम्हारा चिंतन ध्यान साधना कर रहा हूँ, तुम्हें पुकार रहा हूँ , परन्तु तुम नहीं आए। क्या मेरी साधना की कभी समाप्ति नहीं होगी, क्या तुम मुझ पर कृपा नहीं करोगे? ...
- गोपी
- Gopi
Note: If you would like the audio file of the above Prabhat Samgiita kindly write us.
प्रभात संगीत: 387, Prabhu, dhará kii kabhu debe ná,bhávite bhávite kata yuga jábe, bháváro ki náhi siimá ná,
हे प्रभु बाबा, क्या तुम मुझे कभी दर्शन नहीं दोगे? युगों से मैं तुम्हारा चिंतन ध्यान साधना कर रहा हूँ, तुम्हें पुकार रहा हूँ , परन्तु तुम नहीं आए। क्या मेरी साधना की कभी समाप्ति नहीं होगी, क्या तुम मुझ पर कृपा नहीं करोगे? ...
- गोपी
- Gopi
Note: If you would like the audio file of the above Prabhat Samgiita kindly write us.
== Section 3: Links ==
Other topics of interest
