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Monday, March 18, 2024

Spiritual outlook on death + 3 more

Baba
Spiritual outlook on death

Namaskar,

Paying off debt...Purchasing a house...Saving for retirement...Gaining name, fame, money, prestige, beauty etc, etc. All these plans and programs are rampant in today's materialistic society. People consider and plan for their personal enjoyment many decades into the future. They basically think they will be on this earth forever. Certainly, some may say, "One day I am going to die", but there is nothing going on in their life that points to the idea that they really believe this.

Their entire life outlook, structure, and planning demonstrate that they feel they will remain on this earth forever - or at least for so long that they need not think about death. Most aim for material wealth and comfort, name and fame, and various temporary gains - thinking that those things will keep them happy forever. And they say that, "When I retire (at the age of 65 or so) then life will be glorious: I will have xxx amount of money and lots of free time." People begin planning for this “golden era” of their life when they are merely 25 years old, or even younger.
https://anandamargauniversal.blogspot.com/


Future of those who indulge in worldly pleasures

Their life revolves around the false notion that they have come here to remain on this earth - as if this place is their eternal abode. They do not think that one day they will leave. Nor do they contemplate that their death could come as early as today or tomorrow. This outlook is quickly spreading from western materialistic nations to all countries of the globe, wherever materialism is in vogue. However, as we know, this type of mentality is not helpful as it runs contrary to our spiritual ideal and Guru’s guidelines. Plus it invites, at minimum, two serious deficiencies in the practical sphere.
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There are two main character flaws which manifest when one thinks of this world as their final abode:

#1: People fail to utilise their life to do truly good works that will enhance their progress, i.e. increase their proximity to Parama Purusa. They do not engage in a life of sadhana and service. Instead they spend their time in mundane pleasures on this earth, going from one sensual longing to the next, from one indulgence to the next.

#2: When the time inevitably comes to confront death, either their own or their companion's, they are scared, depressed, grief-stricken, and gloomy. They utterly lack the psychic stability to deal with this basic fact of life.


Anyone’s death can come at any time

So what is it that one should do - how should we live on this earth bearing in mind our own mortality? Baba's guideline is that we should always remember the fact that this world is jagat, i.e. mobile, temporary. Nothing on this earth is fixed. This earth is samsara: everything is moving - moving towards expiration or death. That is why Guru's teaching is to remember that death can come at any time - in childhood, in adolescence, as a young adult, whenever. Nothing is certain. Our place on this earth is not permanent - at any moment we may leave this world.
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Ananda Marga ideology guides us, "That is, during dharma'caran, i.e. dharmic pursuits [following yama and niyama, service, svadhyaya etc] one should think that the god of death has already started pulling one’s hair – that one’s death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period." (1)

When a person understands that death is potentially very near and can come at any time, they will attend to the most important endeavors first. It is just like if someone is planning to leave their house in 5 minutes then they will attend to the most important works: grab their keys, lock the house, and prepare to go out. They will not waste those 5 minutes in petty pursuits. Similarly, those knowing they will leave this earth soon will address the most significant points first and aim to make a link between unit and Cosmic. They will try to please Parama Purusa, and not just waste their time in fleeting pleasures. Here again is Baba's teaching about how we should view everything in this world, including our own life.

Ananda Marga ideology says, "Then, Smara nityamanityata'm. Nityam means “always” – “Remember always the transitory nature of things.” [Anityata'm means “the ephemeral”, “the transitory”.]... A thing which was born will die one day...That which comes within the scope of the spatial, temporal and personal factors will alone be born and die." (2)

One day you will have to leave this human body

All this demands a fundamental shift in outlook. Instead of thinking that, “I have come here for a long, long time.” One should think that, “I am here on borrowed time. This body has been given to me for a limited time - an extremely short time, a maximum of 100 to 150 years, not thousands of years.” In addition, one should bear in mind that they may die any time and not even see tomorrow's sunrise. In that case, a person will rush to do great things immediately and try to understand their true nature.
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Tragically, most forget that this body has been given to us on loan. They think this body will last forever on this earth. This leads to lethargy and a false sense of contentment. A person will eat, drink, and be merry, and whittle away one's time. They will forget that their current energy and strength will not last. After the age of 39, the body begins to decay. One will lose energy, muscle power, hearing, eyesight etc. Plus any moment, one may be scooped away from this earth without a moment's notice. Because this body has been given on loan. And only Parama Purusa knows for how long - we do not.

As sadhakas, we should always be aware of two things: (1) Our final abode is elsewhere, (2) our body will not last long. In that case, we will maximally utilise our body for attaining salvation, not worldly pleasures. It is just like if a person goes to the market to get medicine for their ailing grandfather. With that goal in mind they will reach to the drug store, secure the medicine, and return home quickly with the medicine for grandfather. They will pointedly do their duty. In contrast, if one goes to the market and fails to remember their goal of getting medicine for grandfather, they will pass by the drug store and instead spend hours and hours in the cinema house, watching one movie after another - until midnight. Finally, when they leave the cinema hall they will walk to the market and find that all the shops are closed. In the end, they return home without any medicine for grandfather. So they are scolded and punished for being so neglectful.  

Similarly, degraded humans get punished by prakrti for forgetting their divine goal and instead indulging in other mundane allurements. For wasting their human life, they are punished and sent sliding down the pathway of negative pratisaincara.
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Conclusion

Those on the spiritual path always remember that life is short. They understand they have no time to look left or right, i.e. indulge in worldly fancies. They always keep their mind focused front and center - i.e. “I have come here to serve and please Parama Purusa and I have no idea how long I will have this precious opportunity. So my each and every moment on this earth is for sadhana and service. I have no time for anything else.” Those who walk this earth with this ideal in mind are truly blessed.

Namaskar,
in Him,
Gunadhar

Should not run after mirages - focus on spiritual goal

Ananda Marga ideology says, "O human beings! be established in the radiance of divinity and the splendour of valour and chivalry, because yours is the path of revolution. Your path is not the path of extra caution and scheduled movement. You are the traveller of a rugged path. You are travellers of an impregnable path. You have to march ahead proudly with the flag of Marga upright. You have no time to stagger or to look behind." (3)

Ananda Marga ideology says, "O human beings, proceed ahead in the path of oṋḿkára towards subtleness. Do not run after the superficially pleasant mirage, dominated by tamoguńa. Establish yourself in sattvaguńa and then merge into Brahma. Reach the spot whence oṋḿkára has emerged. Awaken your dormant dynamism through sádhaná and devotion. Realize the mental elevation of divinity and merge this into the endless stream of divine mercy." (4)

References
1. Subhasita Samgraha, part 11, A Devotee's Object of Ideation
2. Subhasita Samgraha - 21, Niiti and Dharma
3. Subhasita Samgraha - 1, Yajiṋa and Karmaphala
4. Subháśita Saḿgraha Part 1, Prakrti Tattva and Oṋḿkára Tattva



*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section: Important Teaching ==

Embodiment of ideation
 
  Ananda Marga ideology guides us, "That is, if one's object of thought is a thief, what will happen? What is the psychic process? When you think something, your mind is then and there divided into two parts. One subjective part, another is objective counterpart. And when you are thinking of a bad man, or a thief, what will happen? The objective counterpart of your mind will take the form of that thief, will take the form of that bad man, and slowly what will happen? Your subjective counterpart of the mind, that is, seer portion of the mind---one portion is seer and another portion is seeing. So, seer portion of the mind will be slowly converted into that bad man, and slowly you will become a bad man. So a bad man must not be your object of ideation, should not be your object of meditation. If you think of a bad man, you will become a bad man."
   "You know, there is a particular insect in India, it is called pecasha-kiit'a. It kills cockroaches. You know the cockroach, that red insect? Yes, it kills cockroach. And cockroaches are very much afraid of that insect. So when a cockroach sees that insect, that insect becomes its object of ideation; that is, its objective counterpart of the mind  takes the form of---what? Cockroach. So what does happen? Slowly the body of the cockroach is converted into the body of that pecasha-kiit'a. That is, cockroach itself is converted into the form of its killer." (1)
 
Reference
1. Ananda Vacanamrtam - 30, Ideological Flow and the Eight-fold Path


== Section: Important Teaching ==

Baba eliminates veils

   Ananda Marga philosophy states, “Perhaps you know that in ancient India, there was no custom of using veils among the women. During the last part of the Pathan rule and in the early days of the Mughal period [16th-19th c.], the veil was forcibly imposed on the women of some aristocratic families in Burdwan, so that others could not see the ladies’ faces. Burdwan was the capital of Bengal.”
   “Over a period of time, the use of the veil spread to other areas. Muslim rule was not firmly established in south India, so the veil was not introduced there. You will notice that even today the women of south India use garbhakas in the evenings.”
   “I remember some years ago at Anandanagar I said that my daughters coming to Anandanagar need not cover their heads because it is the home of their father. Girls do not use veils at their parents’ house. I remember that it was the first time for the married women of north India to give up their veils. Many years have passed since then. The custom of using veils has disappeared from many urban areas of north India and is fast disappearing from the rural areas as well. That particular incident at Anandanagar set a healthy trend in this regard. This was a step forward in the direction of women’s emancipation [in north India]. An auspicious beginning indeed!” (1)

Note: Many countries in Europe have just passed and implemented laws banning veils.

Reference
1. Shabda Cayaniká Part 20, “Garbhaka”


== Section 3: Links ==
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Three thieves analogy + 4 more

Baba
Three thieves analogy
Namaskar,

When you feel inspired to do more sadhana and be more vigilant in 16 Points then in that phase you are more dominated by sattvaguńa; and, if you feel lethargic to do asanas but eventually do them in a halfway sort of manner, then you are more dominated by rajoguńa; and, if you feel a complete lack of interest in spiritual life and are instead attracted to mundane and sensual pleasures, then you are more dominated by tamoguńa. If most of the time you are dominated by sattvaguńa then you are a sattvaguńii.
https://anandamargauniversal.blogspot.com/

How guńas affect a person's life choices

Ananda Marga ideology says, "A sattvaguńii person always finds sattvaguńa in everything. Similarly, a rajoguńii finds rajoguńah, and a tamoguńii finds tamoguńa. On visiting Káshi a righteous person [sattvaguńii] shall associate with the sages and saints on the bank of the Ganges and will find Káshi to be the most sacred place. A tourist [rajoguńii] will go round the city and find it a city like all others, while a cheat [tamoguńii] will find this city a proper place for his operations. The same city is visualised in three different ways by three persons according to their respective temperaments." (1)

Thus, sattvaguńa will lead one along the path to the Divine; tamoguńa pushes one along the path of severe degradation; and rajoguńa is more of a neutral enterprise, neither high nor low.

Ananda Marga ideology guides us, "With the help of prakrti’s sattvaguńa, the aspirant can gain access into the universal, imperishable consciousness. When his mind merges in universal mind, this state is called “savikalpa samádhi”. According to natural principles, if the aspirant takes something limited and perishable as the object of his attainment and adopts it as the goal of their life, they unconsciously proceed toward tamoguńa – toward crudeness, and eventually towards animality. Tamoguńa alone is crudeness, and rajoguńa can be called dynamism, and sattvaguńa the harmonious enlightenment." (2)

So, there are three guńas, i.e. binding principles governed by prakrti; and all three guńas are present within each and every human being - and every entity of this cosmos - but to varying degrees. Accordingly, they influence the mind of each and every sadhaka in various ways. And the aforementioned teachings provide a background about the nature of the three guńas and how they affect human thought and action.
https://anandamargauniversal.blogspot.com/

Which guńa is dominating you?

As noted, everything in this universe is bound by all three guńas, yet one is usually more dominant than the other two. For instance, if a normal person one day wakes up with the ardent desire to learn meditation, then it can be said they are now dominated by sattvaguńa. And if after some months or years on the path, they get tempted by alcohol and plunge themselves into a drunken stupor, then it means they regressed and became dominated by tamoguńa.

Not all examples are quite so stark; this whole process exists along a continuum and you may recognise in your own life when you feel more dominated by the sentient principle (sattvaguńa), and when more dominated by the mutative principle (rajoguńa), and when more dominated by the static principle (tamoguńa).

Ananda Marga ideology guides us, "All the three attributes operate together in everything, although in varying proportions. Those things where sattvaguńa predominates are called “sattvika”, those where rajoguńa dominates are called “rájasika”, and those where tamoguńa is dominant are called “támasika”." (3)

But whatever may be, ultimately these three guńas are all binding principles operated by prakrti - the cosmic operative principle. They have their own limitations. These guńas themselves cannot liberate you from bondage. They cannot grant you mukti or moksa, not even sattvaguńa. And they can't bring you to the abode of Parama Purusa.
https://anandamargauniversal.blogspot.com/

To best illustrate this in a clear manner, Baba has recounted the story of the three thieves in various discourses. Here below is a summary of Baba's story.


Story of the thieves

Once a general citizen, i.e. an ordinary man, lost his way and found himself crossing a deep, dark, forested jungle. While meandering through the jungle - lost and confused, the man was accosted by three thieves - Mr. Tamoguńa, Mr. Rajoguńa, and Mr. Sattvaguńa.

The thief named Mr. Tamoguńa wanted to kill the man and steal everything he had. And verily Tamoguńa was about to murder him when the thief named Mr. Rajoguńa intervened. Mr. Rajoguńa was not in favour of killing the person; instead, Mr. Rajoguńa merely wanted to tie him up and rob him. Mr. Sattvaguńa remained quiet and watched.

Mr. Tamoguńa and Mr. Rajoguńa then harassed and tied up the traveler, and then all three thieves went hunting in the jungle. While the other two thieves were still out hunting, the thief named Mr. Sattvaguńa returned to the scene of the crime. With much remorse he looked at that helpless man and said, "Oh dear, you are in terrible trouble. I am so sorry. I wanted to help you earlier, but with those other two guys around I could not intervene. So I had to keep quiet."

Then Mr. Sattvaguńa quickly untied the man and gave him back his belongings. He then led the innocent victim through the dark jungle and stopped at the very edge. From that vantage point, Mr. Sattvaguńa showed the person the path to the city of lights - he helped him become a sadhaka. But Mr. Sattavguńa himself could not leave the darkness at the edge of the jungle, as he was, after all, a thief. So the helpless traveler was saved from the dangers of the jungle by Mr. Sattvaguńa, and was brought onto the path of sadhana, but then still had to advance further to the city of lights.
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Significance of each of the three thieves

(A) We can liken the thief named Mr. Tamoguńa to that aspect of maya that leads one to utter degeneration: drinking liquor, harming others, eating meat, torturing animals, etc. When one is dominated by tamoguńa, their degradation is sure.

Many, many non-margiis fall in this category as they are quite satisfied with mundane allurements and lesser tendencies, and altogether oblivious about spiritual life. Within this camp, there are definite degrees. Some are just animals in human form deluged in primal instincts whereas others might be demons in human form as they wish to undermine the welfare of others.

That is why Baba paints such a gruesome picture of the thief tamoguńa in his above story. Because those dominated by tamoguńa get ruined, even destroyed. They are just like the living dead, killed by tamoguńa.

(B) Mr. Rajoguńa is not quite as nasty or mean-minded as Mr. Tamoguńa, but we cannot think that Mr. Rajoguńa is very helpful either. Mr. Rajoguńa did not want to kill the traveler, rather he robbed him and left him tied up to suffer in the dark.

In the practical sphere, we can think of human beings dominated by rajoguńa as those who run after name and fame, are bound largely by their ego, and are mostly living for their own self-indulgence. They are neither service-oriented nor interested in higher ideals. Nor though are they plotting another's complete destruction. On occasion, those dominated by rajoguńa may even do decent works in life, but those works will still keep one in bondage.
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(C) Then we come to the thief Mr. Sattvaguńa. In the above story, Mr. Sattvaguńa is basically portrayed as the hero. He helps the traveler get out of the dark jungle and march towards the city. He helps people out of the shadows of avidya maya and with the help of samvit shakti brings one onto the path of self-knowledge. He turned that lost traveler into a veritable sadhaka.

However, one should not then think that sattvaguńa can then liberate any person from all bondages. It cannot. Sattvaguńa itself is a binding principle - it keeps jiivas in bondage. As the story shows though, sattvaguńa will bring human beings onto the right path. Those dominated by this binding principle will find the Guru, get initiation, have an appreciation for spiritual life, and live a sentient, God-centered existence.

Sattvaguńa can help you just little bit only

Even then a person who is 65% sentient, 20% mutative, and 15% tamasik may fall prey, on occasion, to the ways of tamoguńa. So being dominated by sattvaguna is not liberation. Still one is bound and prone to downfall.

Only if one is fully immersed in the thought of Parama Purusa - day and night, i.e. 99% sattvaguńa - are they not prone to degrading activities. Then they are still in bondage to some degree (i.e. food, death etc), but they have almost zero chance of falling into the mire of tamoguńa.

Crossing the bhavasa'gar

So the three binding principles - sattvaguńa, rajoguńa, and tamo'guńa - have their own agendas and function and keep the jiiva bound to the cycle of life and death. We must not forget that even good and noble actions are binding. Good actions reap good samskaras that then have to be exhausted.

Here Baba describes how maya can deliver one to the doorstep of the kingdom of Parama Purusa, but it cannot grant liberation. For that, one must cross one last hurdle, and to cross that bhakti is needed.
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Ananda Marga ideology guides us "Ma'ya' has three guńas – operative principles through which it works – viz., sattvaguńa (sentient principle), rajoguńa (mutative principle) and tamoguńa (static principle). They work and lie in an ascending order on the road to the Absolute. The sentient principle (sattvaguńa) has the capacity to take the sa'dhaka very near Him (Nira'ka'ra Brahma) by making the mind more and more subtle. But there still lies a gap between this point and Nira'ka'ra Brahma. This gap is known as bhava or bhavasa'gar. This gap can only be bridged with the help of devotion. Thus we see that ma'ya', channelized properly (in its sentient operating principle) can take the sa'dhaka to a point very near Ishvara, from which point the domain of devotion begins." (4)

So there is only one way to free oneself from the three thieves or three binding principles. And that is to develop a link with the Supreme Entity, for only He is beyond the binding faculties. Only by ideating on Parama Purusa can one cross the ocean - bhavasa'gar - and reach unto Him.


"One will have to depend on God"

Ananda Marga ideology says, "So one must remember that one may or may not attain salvation by dint of one’s own spiritual practices: one will have to depend on His Grace. And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharan'a'gati. This sharan'a'gati is the only reply to all spiritual questions. Thus He clearly says,

Api cet sudura'ca'ro bhajate ma'mananyabha'k
So'pi pa'pavinirmukto mucyate bhavabandhana't.
Daevii hyes'a' guńamayii mama Ma'ya' duratyaya'
Ma'meva ye prapadyante Ma'ya'meta'm' taranti te.

Ananda Marga ideology says, “This ma'ya' is a dangerous force. The dexterous hands of ma'ya' create so many problems, and these problems are dangerous: Aghat'ana ghatana pat'iiyasii ma'ya'. It is very difficult for human beings to surmount the effect of ma'ya'. But I am there. Those who have resorted to sharan'a'gati, who have taken shelter in me, will easily surmount these waves of difficulties, of worries and anxieties in life. Even sinners should depend upon me – I am here to help them.” U'ta'mrtasyesha'no: He is not only the Lord of heaven, He is the Lord of hell also. U'ta' means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him. Api cet sudura'ca'ro bhajate ma'mananyabha'k. “Even if the sinner of sinners resorts to sharan'a'gati, to complete surrender, then so'pi pa'pavinirmukta – they will be freed from all kinds of sins”: mucyate bhavabandhana't. “They must attain salvation, for I am the granter of salvation.” (5)

Namaskar,
at His altar,
Tiirthapati Deva

References
1. Subhasita Samgraha - 1, Prakrti Tattva and Onmkára Tattva
2. Subhasita Samgraha - 1, Prakrti Tattva and Onmkára Tattva
3. Subhasita Samgraha - 1, Prakrti Tattva and Onmkára Tattva
4. Subhasita Samgraha - 19, Máyá and Mokśa
5. Subhasita Samgraha - 11, Who Is the Liberating Entity of Human Society


*        *        *

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 ==

Effects of deforestation

Prout philosophy says, "Ecologists claim that some deserts are essential for keeping the global ecology in a balanced state. The high day temperatures and the cold night temperatures that occur in desert regions create a useful effect. The hot, dry desert air rises and creates a vacuum which sucks in cool air, generating a chain reaction. Moist air is sucked in from the sea and formed into clouds which then rain on the land. If deserts vanish entirely, the overall rainfall will be reduced." (1)

Note: Nowadays with the rapid increase of deforestation, there has been the rise of desertification across many land masses. This has had a horrific effect on the ecological balance and the fortune of human survival. However, one should not think that all deserts are inherently bad. Those regions that are natural deserts have a highly beneficial effect on the ecological balance. 

Reference
1. Prout in a Nutshell - 16, Integrated Farming

== Section: Important Teaching ==

Adopted communist strategy

Ananda Marga philosophy: "Question – Why is everything in the communist countries done under the dark veil of the iron curtain?"

"Answer – Because they are conscious of the inherent defects and loopholes in their system and they do not want the world to know what they are doing." (1)

Note: A similar thing is going on in Ananda Marga Pracaraka Samgha these days. To hide their hypocrisy, group leaders adhere to this same approach.

Reference
1. Prout in a Nutshell - 18, Questions and Answers [on Society] – 4, Question #12


== Section: Important Teaching ==

8 jumps: kundalinii & kiirtana

Ananda Marga philosophy says, "The kulakundalinii rises upward in eight jumps or phases, so with two syllables in a siddha mantra, the kundalinii will jump four times. But a general, or publicly-given, siddha mantra will make the kulakundalinii jump eight times or in eight phases. That is why such a siddha mantra has eight syllables. So you should understand that a proper kiirtana must have eight syllables, never seven or nine syllables." (1)

Note 1: Everyone knows there are eight syllables in our Baba Nam Kevalam mantra.

Note 2: The reason why the kundalinii jumps eight times is because it moves from the muladhara cakra all the way to sahasrara cakra - passing through one cakra after another until it reaches that final point. After it reaches the Guru cakra then one final jump is made to the sahasrara cakra. In total, 8 jumps are made - one for each syllable.
         
Reference
1. Discourses of Krsna and the Giita, Krśńa Unparalleled


== Section: Important teaching ==

Story: revolution

“O prince! Now there is no way to recede or retreat. Now we will have to fight with him face to face. Don’t worry at all. We four will create a stir among the young people 14 and they will help you in large numbers. Though the demons are powerful, they are very few in number. If human beings have a proper understanding of their rights, and unitedly stand to establish these rights, all the strength of the demons will disappear just like a piece of straw before a current!”

The four friends of the prince then set out on their respective duties. They sent the message of a famous poet of the Kingdom of Light to all the young people of that country. “Awake, brothers and sisters! Today you will have to awake and stand up against the tyranny of the demons! You will have to stand unitedly to fight against them. The hollow message of peace is meaningless today. As long as the demons are alive, the message of peace is sweet to hear, but is of no use to the society.

“The forces of destruction are spreading venom in all directions. The sweet gospels of peace have been reduced to mockery. Before I depart I send my clarion call to those who have been preparing themselves, in every home, for the battle against the demons.

“The huge wastes of the villains will never add any glorious chapter to human history.”

Young people joined the struggle in large numbers. They said, “We have promised our everything to bring an end to the reign of the demons. We have borne tyranny for a long time – but no more! Wearing ragged clothes we have supplied the commodities of enjoyment for the demons – but no more. We want to lead a life worth living. All the wealth of this universe is the common property of all living beings. We won’t tolerate deception any longer! We want food, clothes, shelter, medicine and education. We want to lead an honourable life.”

The prince said, “These are the very words I wanted to hear from you. We want the end of the Demonic Rule. But before discharging the final blow, the opponent party should be given a chance to amend itself; that’s why we want to give the Strange Demon a chance.”

Reference
1. The Golden Lotus of the Blue Sea


== Section 3: Links ==
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