Baba
Who feels graced
Namaskar,
Let's analyse who should be given credit when any work is done. Suppose you performed an action. Someone fell down on the railroad tracks and you picked them up and saved their life, and the next day it was reported in the newspaper. By reading the article, you become very happy and proud of your good deed. Others are appreciating you, and you are pleased with yourself. From the viewpoint of the general society, this is all quite normal. According to the dharmic dictates of Ananda Marga, we should see things completely differently. Because we have to see where the energy came from to do such an action.
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Energy comes from elsewhere
The common people think that you did this work with your own energy, but when we think in a spiritual way, then we can easily understand that you did not pull that person from the tracks with your own energy. You derived your energy from the air, sunlight, water, food, and from life itself. You are not your own source of energy. It is coming from somewhere else - from all these elements. Those elements are not your creation.
Ananda Marga ideology says, “Even the strongest of wrestlers becomes frail and is unable to speak if he or she does not eat for a couple of days. The scholarship of a scholar vanishes in the thin air if you keep him or her without food for a week. Meaning thereby, all your knowledge, intellect, capacity and valour, are dependent on Him. That is why there is nothing for a human being to be proud of. The moment one understands this, one is ensconced in bhakti and then alone will one be able to realize that one is working according to the wish of Paramátmá with all one’s capacities. This is the sign and feeling of a staunch devotee.” (1)
If we examine the issue more deeply, we can understand that the ultimate source of all energy and all vitality is Parama Purusa. So then who should get the credit? The Owner and Source of all energy, or should you get the credit. Certainly Parama Purusa. Not to understand this simple truth is foolishness. Those who live off another's energy and strength, yet are proud about their own accomplishments thinking they have done this with their own energy, are veritable fools.
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Giving credit to Parama Purusa is bhakti
Here is another way of thinking of things. Suppose one master gave $30 to his servant to purchase medicine for a needy person. Thereafter, the servant feels proud that he himself contributed that money. And he starts boasting about his great act of giving. Naturally, everyone around thinks that servant is crazy. Because, in truth, all he did was spend the master's money yet he (the servant) is bragging as if he gave the money for helping the needy.
The point is easy to understand. When all one's energy comes from Parama Purusa naturally credit should be given to Him. That is what bhaktas do. Those who do not understand this think that they themselves are the doer. Such persons are called dry sadhakas - according to Ananda Marga philosophy. These dry sadhakas do not just reside in the "underworld" or in "heaven" - they are among us. We should ask ourselves: "Am I a dry sadhaka? Do I give appreciation and credit to Parama Purusa? Or do I only appreciate myself, not Him."
That Divine Entity should be given all of the credit. Giving credit to Him is bhakti.
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Ananda Marga ideology says, "The duty of human beings is only to continue their efforts to please Parama Purusa. Thus when any work is done, the concerning sadhaka is not to be given any credit; the credit should be given to Parama Purus'a." (2)
Vanity clouded mind of dry intellectual
Suppose a disciple had a more dry bent of mind. He was very proud of his own knowledge and capabilities, and accordingly he felt that whatever good things he had achieved in this life were a direct result of his own talents and his own efforts. This dry sadhaka was thinking that he himself was doing all the hard labour and that Parama Purusa is just keeping still – not doing anything.
This mentality is the umbrella of vanity. When any simple or hard work is accomplished then that work can be viewed in two distinctly different ways. One may think that it is His grace, or one may think that ‘I did this work’. By this way one either goes closer to or farther from Parama Purusa. If one thinks that "I did this work" then that is the umbrella of vanity and that pushes the person away from Parama Purusa. So this umbrella of vanity brings degeneration. Those dry sadhakas think, “In my life I have worked hard to achieve everything I have gotten.”
Let us always remember that Parama Purusa is equally gracious on everyone – whether one understands this or not.
So when it came time to explain his own achievement, then this dry sadhaka always harboured the idea that it was all due to his own hard work and perseverance. That was how he explained his own successes in life. And he felt that nobody worked as hard as he did. This was the extreme type of vanity that clouded the dry sadhaka.
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Umbrella of vanity
These days the common people do not know how to think or use their minds. The masses are just self-engrossed, thinking only about themselves. They have no greater outlook than their own indulgence and pleasures. In that condition, the periphery of their mind decreases—making people more narrow-minded and selfish.
The operative rule is—'As you think so shall you become'. So by thinking about the unit self, then the dimension of one's mind gets smaller and smaller.
In that case, how was it possible for the dry sadhakas to develop a sweet feeling towards Parama Purusa. Unfortunately it was not. This very crude outlook – this type of umbrella of vanity – hindered his own ability to cultivate an intimate and personal relation with Parama Purusa.
That is why this dry sadhaka would often proclaim, "I do not feel the grace of Parama Purusa – where is it, I do not feel it." And when any problem would appear in his life then he would automatically start blaming Parama Purusa for placing this obstacle on his pathway. This was the unfortunate and low-minded perspective of that dry sadhaka.
Whereas, a more simple bhakta’s outlook is the exact opposite. This simple sadhaka attributed all good tidings as being a direct result of the fathomless grace of Parama Purusa. And he felt that if any problem ever came in his life then surely Parama Purusa is there to solve it. This was the natural feeling in his mind. And by thinking like this and by realising this divine and universal truth that Parama Purusa is always gracing and saving him, this simple bhakta naturally began to feel a closer and more sentimental link with Parama Purusa.
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Conclusion
If you do not feel graced then look in the depths of your heart. Think: In your life do you feel that everything is done by Parama Purusa, or do you feel that you are doing everything and people should appreciate your efforts. Therein lies the answer. This is an internal topic - as one thinks that is how the mind works. And that is why one will feel His grace, or not. By His infinite mercy and compassion, may we all develop that intimate link with Parama Purusa and thereby swim in the divine waters of His sweet grace.
Ananda Marga ideology says, “When you are enjoying the Grace, what will happen? The radius will be shortened, and in this very life you will become one with your Goal, your Nucleus. This Nucleus knows no artificial barrier, nor isms, countries or philosophies. This Nucleus knows that the moving entities are My children – they want to come and sit on My lap.” (3)
Namskar,
In Him
Bhaktiveda
Ananda Marga ideology states, "You see, preya or káma remains busy with finite units only, and thus, the ego, who is the enjoyer of such fragmentary units, must be the small ego. It is impossible to develop such an ego which remains always absorbed in these units. Even people of wisdom, of high social status – … pursue sensuous or fragmentary objects for the gratification of their egos. Perhaps they deliberately refuse to realize that these petty objectives of their egos will infuse their minds with meanness, as a result of which all their egoistic respect, prestige and status will ultimately be pulverized into dust." (4)
Way of the bhakta
Once upon a time there were two disciples of the Supreme Guru. One of the disciples was very simple in nature and he readily accepted the fact that all the favourable developments in his life and all the successes in his life were due to Guru’s Grace - the grace of Parama Purusa. This was his regular way of thinking. And the more his mind thought like this, the closer he felt with Parama Purusa.
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By that way each and every moment he would say, "O’ Lord You are the Great Doer behind my each and every action. You conceive of the work, You execute the work, and You are the One who makes that work successful. Everything sweet in my life - everything accomplished in my life – is a direct outcome of Your divine grace."
So in that way, all day and all night long that simple disciple was forever involved in singing kiirtana and repeating his Ista mantra and Guru mantra. And naturally that same disciple felt closer and closer to Parama Purusa – day by day. The above disciple is a bhakta as he gives all credit to Parama Purusa and realises that Parama Purusa is gracious.
References
1. Subhasita Samgraha - 19, Salvation and Devotion
2. Subhasita Samgraha - 18, The Path unto the Abode of Beatitude
3. Ananda Vacanamrtam – 12, ‘The Only Cult’
4. Subhasita Samgraha - 3, Supreme Benevolence and Mundane Pleasure
* * *
The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
* * *
== Section: Important Teaching ==
Way to defeat capitalists
Prout philosophy states, "Sadvipras are not inactive witnesses. They are active participants to see that no person or class exploits the rest. For this they may have to resort even to physical violence, because the sadvipras will have to strike at the source of the power [of the class] which is tending to become the exploiter. In case the kśatriya class are becoming exploiters, the sadvipras may have to resort to physical force, and in an age where the intellectual or vipra class are dominating, they will have to bring about a revolution in the intellectual field. In case the vaeshyas are dominating, the sadvipras may have to contest and win elections, because the vaeshya class rules by democracy, and the democratic set-up enables them to accumulate undue gains." (1)
Reference
1. Idea & Ideology, The Place of Sadvipras in the Samája Cakra
== Section: Important Teaching ==
Remarkable outcome of spiritual practice
Ananda Marga ideology states, "When a man, a devotee, a spiritual aspirant moves towards the Supreme Self, his body, that is his brain and intellect increases. And when he moves further, close to the Supreme Being, his spirit, that is his a’tman is also developed. His a’tman becomes more reflecting and more soothing to other existential vibrations because it comes closer to the emanating point of the Supreme Spirit." (1)
Reference
1. Importance of Sa'dhana' and its Goal, V21-02, 30 Dec, 1980, Ananda Nagar
== Section: Important Teaching ==
Why poor?
This is a classic example. Here below Baba points out how the rich cannot understand the problems of the poor. Those wealthy persons have a very small mind - sunk in greed and always hungry for more.
Right now, heated talks are going on regarding increasing minimum wage. The amount low-end workers currently earn is paltry. Some political leaders have proposed a minimum wage increase. Even then no one can live on such wages. You cannot have a small house, get medical care, and raise children on such a wage. It is impossible.
Still other politicians - who support wealthy capitalists - remain unmoved and have no empathy. Rather they are shocked about a potential increase in wages. Meanwhile, CEO's and top executives earn thousands of times more than that each hour.
Here is the point of view of Prout philosophy followed by excerpts from news articles about the heated exchange in Washington and this critical issue.
Prout philosophy says, "What a dangerous outlook! What a rosy philosophy of capitalism! God save humanity from such perverted philosophy. Man’s desire for worldly pleasure does not cease until he finds a really great ideal. His hunger is insatiable. The wolf in him seems to say over and over again, “I am hungry, I am hungry.” His mouth is agape all the time and the fools of the earth, resigned to their belief in predestination, are swallowed by it. These wolves eat up their flesh and blood and cast away their insipid bones. Are we to support this wolfish philosophy? The dirty-clothed laborers, their faces lined with hard labor and fatigue, are not human beings in the eyes of those who have Mammon by their side. The characteristic of a vested interest is that it has no other thought but itself. The selfish man is the eater, the others are his food. His needs are never-ending. Out of his salary the poor man has to pay his house rent, support his family, educate his children, provide milk for his baby, marry his daughters. Are those necessities only for the people of the upper classes? Are these not the minimum necessities of life? Yes, but these thoughts of the poor are no concern of the rich! Such thinking involves some sacrifice, does it not? From where would objects of luxury for the rich come, if hunger were not the hard task-master of the poor? Let the daughters of the poor collect cow-dung forever and their sons be slaves in the households of the rich. What a fine arrangement! The high hopes of the poor?–pooh! pooh!! Aren’t they all moonshine?" (1)Just now you read from the 1987 edition of Human Society. Next please read from the below passage from the latest Electronic Edition of Baba'a books 7.5. Some say the above version is good, and others say this below one is better. Let us know which version you prefer.
Prout philosophy says, "Just imagine what a dangerous idea this is! What a wonderful capitalistic argument! Perhaps some academic stooge on the payroll of these self-seeking capitalists may even try to concoct a philosophy to support this proposition. God save humanity from such perverted philosophies! People’s physical longings are not satisfied until they come in contact with a truly great ideology. Till then, people’s wolf-like hunger is insatiable, as if they are incessantly repeating, “I am hungry, I am hungry.” Their jaws are always open, and the foolish people of this world resign themselves to their own fatalistic beliefs and fall into them. The ferocious wolf-pack devours their flesh and blood and casts away the unpalatable bones. Should we support this wolfish philosophy? The day-labourers, porters and gate-keepers around us who wear dirty rags and have fatigue etched on their faces are not considered human by those who are rolling in luxury. It is a characteristic of vested interests that they never bother to think of anyone except themselves. They must eat and the rest of humanity only exists to be eaten. They want increasingly more objects for their gratification. Those who earn three thousand rupees a month think that this is an extremely meagre amount, but they never stop to consider the needs of those who earn a negligible thirty rupees a month. A poor man has to pay his rent, maintain his family, educate his children, buy milk for his babies, and save something to put towards the cost of his daughter’s marriage, all out of thirty rupees. Are these needs only applicable to the upper stratum of society? Are they not the minimum necessities of life? Rich people do not want to consider the needs of the poor, because if they do they will have to make some sacrifices. Where will their luxuries and comforts come from if hunger does not burn the bellies of the poor? Is it not a fine idea if the daughters of the poor go on collecting cow dung forever, and their sons work like slaves in the houses of the rich for generations together? Is this not a fine arrangement? As for the high hopes of the poor, aren't they ridiculous? Aren't they out of touch with reality?" (2)References
1. Human Society, Social Justice, 1987 Edn
2. Human Society - Social Justice, Electronic Edition of Baba's books 7.5
== Section 3: Links ==
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