Baba
Jealousy: disease & cure
Namaskar,
By seeing others progress and finding happiness, it is quite common for people to become jealous. For example, when a neighbor amasses more wealth, then some feel upset. Or if a fellow student gets a top-grade on an examination, then others become depressed. A co-worker wins an award, and some employees are completely irritated. Such types of reactions plague people. It is a vrtti: jealousy.
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Baba explains that at present human beings have 50 propensities, one of which is jealousy. If a person does not have proper control over their mind or if their mind is not sufficiently elevated, then when they see others progress they feel jealous. Because they have that vrtti or psychic tendency.
Harmful effect of jealousy
Those not doing sadhana for mental purification will naturally suffer from jealousy. And they will wallow in that misery. They will not be able to sleep at night, and all day long they will be distracted, just preoccupied with thoughts of jealousy. Such will be the extent of their misery.
The mind overpowered by jealousy does not like to witness someone else's success. This is the general rule. When a person suffers from jealousy, they feel upset, angry, and sometimes devastated seeing someone else advance. It is completely disconcerting for them. That is why a jealous person will always want to drag down anyone who is making progress. And a jealous person will feel delighted by their downfall. Such is the drastic effect of jealousy.
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In the general society, jealousy is looked upon as a normal condition, and in some countries it is even praised. This type of reaction is common and accepted. Yet, indulging in such feelings of jealousy only leads to misery, sadness, and hopelessness. In that situation, how can they think about Parama Purusa. That is why in Ananda Marga teachings, jealousy is classified as a psychic disease. It is one of the internal enemies - not external bondages. It creates bad samskaras.
Approach to solve mental pain
As sadhakas, we strive to keep the mind happy, calm, and blissful; jealousy only leads to misery, sadness, and hopelessness. We should never allow the mind to become consumed by jealousy. For this, Baba has given us a two-step process:
(a) First neutralise those feelings of jealousy toward your neighbour by embracing that individual as your own. If you think that, "This person is my friend, or my close relation, or my colleague so I feel that it is good that they got success", then feelings of jealousy towards that individual will wane, and ultimately be eradicated. Once that happens the mind will become calm and balanced.
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(b) The next step is to channelise that calm mind towards Parama Purusa by engaging in spiritual practices: Singing kiirtan, doing sadhana etc.
Thus, it is a two-step process: First neutralisation and then channelisation through the practice of kiirtan and sadhana.
Conclusion
In this following section of His discourse, "Taking the Opposite Stance in Battle", Baba practically shows us the technique for neutralising the mind.
Ananda Marga ideology says, "When someone is happy, ordinary people feel jealous. They do not try to let their minds flow in the same direction as that happy person; rather they feel psychic pain thinking of that person’s happiness. The correct strategy should be to arouse the feeling of friendliness (maetrii) in the mind towards that happy person. Instead of feeling jealous one should think, “So-and-so is my friend – how wonderful! She is so happy!” If the mind thinks thus, then all jealousy will be removed." (1)
By following Baba's practical suggestions and guideline, any sadhaka or any individual can easily control feelings of jealousy, and thereby avoid accumulating that negative samskara. This is one great boon for individuals.
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A sadhaka will not just neutralise the mind, but will follow Baba's guideline to goad the mind towards Parama Purusa. Because when the mind is clear of all feelings of jealousy, then in that calm state, the mind is light and free and can easily be channelised to the Supreme.
So "taking the opposite stance in battle" means withdrawing the mind from a depraving tendency and then goading it in a positive direction towards Parama Purusa. This is a very practical guideline that we should all use in day to day life.
Namaskar,
in His love,
Veda
~ In-depth study ~
"Let Mr. So-and-so be harmed, let So-and-so be destroyed"
How does jealousy create negative samskaras? Because by merely harboring thoughts of jealousy and wishing ill upon others, one will be prone towards negative actions, and hence have to undergo the reaction. Secondly, feelings of jealousy and other negative thinking patterns stain the mind. At the time of death that stain will remain, and one will get a body or birth according to that negative thought. If one's mind was stained with the idea of harming others due to extreme feelings of jealousy, then they may be reborn as lower beings (animals) so that they can spend their life inflicting harm upon others. Such is the danger of psychic diseases like jealousy. Yet so many in the general society are afflicted by this ailment. And they will suffer for it. That is the law of prakrti.
Ananda Marga ideology says, "You are thinking mentally, “Let Mr. So-and-so be harmed, let So-and-so be destroyed, let So-and-so die. Then I will get my promotion.” One may think like this but afterwards one reaps the consequences according to one’s thoughts. One only harms oneself when one thinks ill of others because the thought of harming others is simply a mental action and the mental reactions follow. How shall these reactions accrue? The reactions materialize in the form of harm to you. So, if there is ill feeling in your thinking, i.e., if there is a feeling of malevolence, then that which you wish to happen to others will happen to you. Because somehow the mind has to be restored back to its normal state and that will happen through you. Then, you will say, “O Lord, I have committed no sin, then why did such and such things happen to me?” People behave like this. When one thinks ill of others, one does not say, “O Lord, how much harm I think of doing to others?” In other words, one acts completely to the contrary. This is nothing but deceit and hypocrisy." (2)
Story: what do you want, I can grant you anything...
There was a man who was fully involved in long and arduous prayer to gain material wealth.
Finally his prayers were answered. The divine power appeared before him and said, "You have prayed for a long time. What do you want. I can grant you anything. Just tell me what you want. But be careful, whatever you ask for, your neighbor will receive double."
The person was intrigued; he thought and thought. He carefully considered what would happen if he asked for a fancy car, or gold, or other riches. Finally he said to the divine power, "I want that you should break one of my hands and one of my legs."
Hearing this, the divine power was astonished: "Why did you not ask for good things? Why did you not ask for gold, gems, or jewels. Why did you not ask for any riches?"
The man replied, "No, that is not the way. I do not want to see my neighbour happier than I am. Better I should suffer. I will be happy knowing that my neighbor is suffering more."
This story is a clear-cut case of jealousy. Such types of feelings are commonplace in the general society. As sadhakas, we should never fall in this way. Rather we are to follow the above teachings of Sadguru.
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Key formula
The standard mechanism for overcoming mental diseases like greed (lobha) and attachment (moha) etc is to channelise those negative feelings towards Parama Purusa. For instance, if one lusts a particular person or money, then that desire - "I want money" - should be channelised towards Parama Purusa. The aspirant should think, "O' Parama Purusa, I want You and only You." Then one will gain bhakti, by His grace. The allurement for the mundane will no longer disturb them.
The question then arises: What to do with feelings of jealousy? Because that tendency of mind - i.e. jealousy - cannot be projected, redirected, or channelised toward Parama Purusa. One cannot say, "O Parama Purusa, I am jealous of You." So channelizing feelings of jealousy towards Parama Purusa is not possible.
In that case, what is the remedy? The answer has been explained above. First one should neutralise that tendency and then channelise that calm mind towards the Supreme Entity.
https://anandamargauniversal.blogspot.com/
References
1. Ananda Marga Ideology & Way of Life - 11, Taking the Opposite Stance in Battle
2. Ananda Vacanamrtam - 10, The Supreme Entity – the Non-Doer
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
To obey Your command
“Esechi tomár icchámato calite, ámár jiivan pań ámár báncá marań, tomár áloy udbhásite…” (Prabhat Samgiita #2020)
Purport:
Parama Purusa, I have come here on this earth to move according to Your desire. Please grace me so with Your refulgence I may illumine my small to big endeavours, my happiness and sadness, my trivial to important actions, my everything from beginning to end of life. My only desire is to move according to Your tenants, wishes, and guidelines. I have been born in this world to dance according to Your rhythm.
Baba, from dawn to dusk, from birth to death, Lord, there is neither enough nor sufficient time to complete Your task. Have karuna on me so that I can fulfil and complete the work You have entrusted to me - during my lifetime, i.e. all the duties and responsibilities. I am here in this world to obey Your command.
Parama Purusa, I do not want any wealth, ma'n, nor any pratiśt́há. Please bestow iiśt́a niśt́á on me, so that by fulfilling Your desire I feel blessed. I can only finish and manifest all Your work with the strength of Your blessings. My sole duty in this world is to satisfy Your wishes and dance according to Your direction. Baba, please keep me at Your lotus feet…
Notes for Prabhat Samgiita #2020
[1] Ma'n: This means ego and is one of the eight fetters. Ananda Marga philosophy states, "The aśt́a pásha [eight fetters]: ghrńá [hatred], shauṋká [doubt], bhaya [fear], lajjá [shyness], jugupśa [dissemblance], kula [vanity of lineage], shiila [cultural superiority complex] and mána [egotism]. These eight fetters are created by the static state of mind." (1)
[2] Pratiśt́há: Ananda Marga ideology says,"Pratiśt́há – the desire to make oneself known. A person influenced by [the desire for] pratiśt́há expects respect from everyone, and hankers after name and fame. This mental state can be easily compared with the mental condition of a beggar. The beggar asks money from others, while the person craving for prestige begs others to give him or her respect. [The person desires something that] is really meaningless and possesses no value, something that has been fitly compared to the excrement of a pig." (2)
[3] Ista-nista: Ananda Marga ideology says, "When people are established in devotion, they attain a state called “iśt́a niśt́a” – devotion for one’s goal. In that stage there is but one dominant thought: “Whatever I do, be it social, political or socio-economic service, the motivating thought in my mind will be to please Parama Puruśa”." (3)
References
1. Prout in a Nutshell - 4, Ism and Human Progress
2. Ananda Vacanamrtam - 23, Safeguards against the Defects of Jiṋána and Karma
3. Ananda Vacanamrtam - 8, Please Parama Puruśa through Your Service
“Esechi tomár icchámato calite, ámár jiivan pań ámár báncá marań, tomár áloy udbhásite…” (Prabhat Samgiita #2020)
Purport:
Parama Purusa, I have come here on this earth to move according to Your desire. Please grace me so with Your refulgence I may illumine my small to big endeavours, my happiness and sadness, my trivial to important actions, my everything from beginning to end of life. My only desire is to move according to Your tenants, wishes, and guidelines. I have been born in this world to dance according to Your rhythm.
Baba, from dawn to dusk, from birth to death, Lord, there is neither enough nor sufficient time to complete Your task. Have karuna on me so that I can fulfil and complete the work You have entrusted to me - during my lifetime, i.e. all the duties and responsibilities. I am here in this world to obey Your command.
Parama Purusa, I do not want any wealth, ma'n, nor any pratiśt́há. Please bestow iiśt́a niśt́á on me, so that by fulfilling Your desire I feel blessed. I can only finish and manifest all Your work with the strength of Your blessings. My sole duty in this world is to satisfy Your wishes and dance according to Your direction. Baba, please keep me at Your lotus feet…
Notes for Prabhat Samgiita #2020
[1] Ma'n: This means ego and is one of the eight fetters. Ananda Marga philosophy states, "The aśt́a pásha [eight fetters]: ghrńá [hatred], shauṋká [doubt], bhaya [fear], lajjá [shyness], jugupśa [dissemblance], kula [vanity of lineage], shiila [cultural superiority complex] and mána [egotism]. These eight fetters are created by the static state of mind." (1)
[2] Pratiśt́há: Ananda Marga ideology says,"Pratiśt́há – the desire to make oneself known. A person influenced by [the desire for] pratiśt́há expects respect from everyone, and hankers after name and fame. This mental state can be easily compared with the mental condition of a beggar. The beggar asks money from others, while the person craving for prestige begs others to give him or her respect. [The person desires something that] is really meaningless and possesses no value, something that has been fitly compared to the excrement of a pig." (2)
[3] Ista-nista: Ananda Marga ideology says, "When people are established in devotion, they attain a state called “iśt́a niśt́a” – devotion for one’s goal. In that stage there is but one dominant thought: “Whatever I do, be it social, political or socio-economic service, the motivating thought in my mind will be to please Parama Puruśa”." (3)
References
1. Prout in a Nutshell - 4, Ism and Human Progress
2. Ananda Vacanamrtam - 23, Safeguards against the Defects of Jiṋána and Karma
3. Ananda Vacanamrtam - 8, Please Parama Puruśa through Your Service
== Section: Important Topic ==
Prout condemns capital punishment
Prout philosophy states, “You know that nothing is perfect in this universe of relativity. So it is quite natural that the judicial system of the world, whether in the past, present or future, can never be perfect. Therefore nobody should be given capital punishment on the basis of this imperfect system.”
“Each and every individual, whether they are a criminal or not, can claim a chance to rectify their conduct from the society. So in PROUT’s legal structure everybody should get ample scope for rectifying their character and conduct. If a person is condemned to capital punishment, he or she won’t get such scope, so PROUT denounces this sort of punishment.”
“But in very special cases, where a person has become a demon and is going against the collective interest and there is no chance of rectification, circumstances may arise which warrant capital punishment. For example, during war this exception may sometimes be permissible. But generally we should not support this punishment on principle. Punishment should be appropriate to the offense.” (1)
Reference
1. Prout in a Nutshell - 15, Talks on Prout
== Section: Comment ==
Re: Wt & Bribe
Namaskar,
Those days, SS Goenka was collecting and giving Rs 400 as tip to the cook named Dinbandhu in Ananda Nagar. The monthly salary of the cook was Rs 400 and Dinbandhu was additionally getting 400 as tip. That means the cook was getting two months salary during DMS month those days. That is the reason the cook Dinbandhu was giving special attention and privileges to SS Goenka dada - and others who contributed to that tip like the Vijay Agarwal family.
In Him,
Raju
- Here is a link to the initial letter on this topic: Wt & bribe.
== Section: Important Teaching ==
Stem of confusion in Buddhism
Ananda Marga philosophy states, "Regarding jiivátmá [unit consciousness], Buddha did not use the term jiivátmá or any such word, but he uttered one sentence, Attáhi attánaḿ natha. This sentence may have two meanings. One meaning is, “One is the lord of one’s own self,” and the other is, “Átman is the lord of átman.” The second meaning perhaps is more acceptable because in the Prákrta language the word appan is generally used to indicate one’s own self, while the word attá is mainly used in the sense of átman, or soul. Thus one cannot conclusively prove that Buddha did not accept the existence of átman; there is sufficient scope for controversy on this point." (1)
Ananda Marga philosophy states, "Buddha clearly and firmly supported the doctrine of rebirth. In fact, no doctrine before him had placed as much stress on the theory of rebirth as his did. One who accepts the theory of rebirth is bound to accept the existence of átman also. If the átman is non-existent, then who will take rebirth?" (2)
Reference
1. Namah Shiváya Shántáya, Disc: 18
2. Namah Shiváya Shántáya, Disc: 18
== Section 3: Links ==
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