Baba
True humans & satya
Namaskar,
Many times in our Ananda Marga Pracaraka Samgha it is evident that people do not have trust in satya. That is the unfortunate situation. Why has this arisen? Because certain leaders motivated by their selfish agenda give fabricated accounts in the name of satya. Even though they are blatantly distorting and selfishly manipulating the situation, such individuals justify to themselves that they are adhering to the code of satya.
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That is why when others confront them on any issue they say, “Now stop your satya, just tell me rta, give me the plain facts, i.e. rta.”
So this noble code of satya has been tainted due to the preponderance of selfish people who distort their accounts. Such leaders fabricate and manufacture their own, self-serving falsehoods in the name of satya. That is why some new and naive margiis think that satya means twisting and manipulating a story to suit one’s narrow agenda. Yet, in reality, satya is part of yama and niyama and is thus a tenet that all must follow.
The basic approach is to follow rta 99% of the time as it is almost always consistent with satya.
For the welfare of humanity is satya
In our Marga teachings, each and every action is to be done for the healthy growth and sentient development of everyone - for the welfare of all. As every Ananda Margii is aware, this approach to life is known as satya.
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Ananda Marga ideology says, "The right application of thought and words for the welfare of humanity is called satya. That which one thinks or says with a view to harming others may be a fact or a factual statement [i.e. rta], but it is not satya." (1)
The basic approach is to follow rta 99% of the time as it is almost always consistent with satya.
Undeveloped follow rta
However, following satya does demand having a developed state of mind. As Baba explains below, less evolved beings like animals and plants are confined to the ways of rta - and even some humans are limited to this more static approach as well.
Ananda Marga philosophy guides us, "That which is a fact, which has really taken place, we call rta. The spirit of rta can be found in the plant world. Even among simple, undeveloped people one can easily find the idea of rta as the motivating force for society." (2)
By His above teaching, it is evident that rta is the guiding factor in the life of undeveloped creatures, including some human beings. Due to their lower state, they are only aware about this simple and limited way of living: Following rta.
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Rta when it leads to welfare is called satya
Whereas, the broad-based view of Ananda Marga is different. Guided by benevolence, Ananda Margiis must adhere to satya.
Ananda Marga philosophy says, "But the followers of dharma improve upon rta and utilize it in a reformed way for the welfare of the world. When rta leads to harm, or when it carries the possibility of falsehood, in that case people improve upon rta and make it a fit instrument for promoting welfare. Rta when it leads to welfare is called satya." (3)
Thus when the ways of rta are outdated and unable to follow the dynamic laws of dharma, then rta must be set aside in place of satya. The basic approach is to follow rta 99% of the time as it is almost always consistent with satya.
http://anandamargauniversal.blogspot.com/
Difference between rta & satya
Sadguru Baba is very careful to point out the stark difference between rta and satya. It is not that they are the same. Rather there is a fundamental difference between the two.
Ananda Marga philosophy states, "In the opinion of the yogic scriptures there is an ideological difference between rta and satya. That which is a fact, which has happened or happens, is called rta. And the ideation used for the welfare of the people is called satya."
Parahita'rtham' va'unmanaso yatha'rthatvam' satyam.
"Using one's mind or speech out of a spirit of welfare for others is satya'. It is said that one should take the shelter of satya, not rta.." (4)
The basic approach is to follow rta 99% of the time as it is almost always consistent with satya.
http://anandamargauniversal.blogspot.com/
Innocent person's life is endangered
Here in this below example, Baba clearly shows how satya is employed to promote justice and welfare.
Ananda Marga philosophy says, "If a person takes shelter in your house out of fear of a wicked person and afterwards that wicked person comes up to you and asks: 'Is that fellow here?', in that case, an innocent person's life is endangered. Here, if one is to follow satya then one will have to say: 'No, he is not here.' In this way an innocent person will be saved from being murdered or tortured at the hands of a wicked person." (5)
In the above example if one were to resort to rta then that would do irreparable damage; it would cause irreversible harm. That is why it is only satya which incorporates the dynamism and vivek to bring wellness all of the time.
http://anandamargauniversal.blogspot.com/
The basic approach is to follow rta 99% of the time as it is almost always consistent with satya.
Rta example
If a person takes shelter in your house out of fear of a wicked person and afterwards that wicked person comes up to you and asks: 'Is that fellow here?', in that case, an innocent person's life is endangered. Here, if one follows rta then they will have to say: “Yes, he is here.' But in this way, an innocent person will be murdered or tortured at the hands of a wicked person.
Follow rta until it goes against welfare
However, that is not to say that rta itself has no place. Another way of looking at this entire equation is that each and every moment of our lives we are to follow rta - unless rta contravenes the spirit of welfare. Where rta reaches its limit and when rta causes harm to others, that is when we depart from the path of rta and stand firm on the principles of satya.
http://anandamargauniversal.blogspot.com/
Thus, so long as rta is moving evenly and consistently with satya, then rta can be followed - and indeed it is to be followed. But the moment rta swerves from universal well-being, then the only option is satya.
The basic approach is to follow rta 99% of the time as it is almost always consistent with satya. And 1%, when rta deviates from satya, then one must adhere to satya. Thus all should be keen to recognise when rta deviates from satya.
Because only satya promotes the benevolence and welfare of others 100% of the time. And since we have come to this world to serve others, then satya is our greatest tool - our greatest friend.
Those following satya will be victorious
Here Baba guides us that those followers of satya will gain victory in each and every moment of life.
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Satyameva jayate na´nrtam´
Ananda Marga ideology says, "Finally satya becomes victorious in each and every fight, in each and every clash and in each and every work. Satya comes our successful. 'Satyameva jayate na'nrtam'.'That is, the falsehood won't be victorious."
'Satyena pantha' vitato devaya'nah'
"Your path to godhood becomes widened with the help of this satya, that is, this satya makes the path wide so that progress towards godhood is achieved." (6)
Namaskar,
in Him,
Shrii Charan
References
1. Ananda Vacanamrtam - 4, The Ten Characteristics of a Dhármika
2. Namah Shivaya Shantaya: Disc 10, 'Shivokti 8'
3. Namah Shivaya Shantaya: Disc 10, 'Shivokti 8'
4. Shabda Cayanika - 2, Rk to Rkśa (Discourse 11)
5. Shabda Cayanika - 2, Rk to Rkśa (Discourse 11)
6. Ananda Vacanamrtam - 2, The Supreme Abode of Satya
* * *
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 ==
Inundate my whole being
"Tumi nitya, ámi rikta, amarár sudhá d́háliá vasudhá, kariyá diyácho sikta..." (Prabhat Samgiita #3696)
Purport:
Parama Purusa, You are eternal and the owner of everything. I have nothing. By pouring Your spiritual nectar You have soaked this dusty earth. Now it is saturated in the mystical luminescence and emanating subtle and sublime vibrations.
Parama Purusa Baba, I have no meanness in my thinking. It is Your grace. You have purified my thoughts. I don't want anything mundane from You. I have only a single desire: To become one with the Witnessing Entity. I am apúrńa (incomplete), just a unit being; only You are púrńa (complete), infinite. I want to realise the Parama Purusa. Forgiving the blunders and sins of this little fellow, bathe me with Your causeless krpa. Kindly, make my existence meaningful by Your infinite blessing.
Baba, I am unit, and You are Cosmic; I am small, and You are big. I am human, and You are God. There is no comparison between us. I am like a firefly, and You are the Supreme Refulgence. I have a strong longing to reach my life divine by realising the final truth of human life. I request You not to ignore this yearning. Inundate my whole being with Your compassion so I can shatter the bondage and noose of vishva maya, the universal maya, and reach in the abode of final fulfillment. By this way please make my life successful...
== Section: Important Teaching ==
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 ==
Ananda Marga ideology guides us, “Take the case of the precious metal gold. Whenever you say “gold” you refer to gold in general, the gold of the universe. To be of some practical use, the gold will have to be brought within the limitation of a certain form, such as a gold necklace, a gold bangle, or gold tiara. Women may get a certain pleasure by wearing these gold ornaments, but for the goldsmith has no practical use for them as ornaments. He is only concerned about one thing – gold. Likewise, due to the influence of the static principle, an infinite number of names and forms have emerged out of Parama Puruśa, the Singular Entity. Most people enjoy using these finite names and forms, but to practical spiritual aspirants they have no special importance. Sádhakas are only interested in the original substance and not its finite forms. Thus, their only object of ideation is Parama Puruśa. They only accept Parama Puruśa, the Singular Entity, as the goal of their lives, just as the goldsmith is only interested in the gold and not its different forms.”
“How can one shake off the influence of static inertness? How can one get freedom from the bondages of names and forms? Just as the goldsmith uses a hammer and process of melting (in fire) to extract the real gold from the various ornaments, similarly a practical spiritual aspirant will have to break the bondages of names and forms in this expressed world through the cultivation of knowledge (which is mutative), devotion (which is sentient). By virtue of the heat of the fire of sádhaná and the strength derived from sustained intuitional practice, a sádhaka can overcome the static inertness, the apparent cause behind the quinquelemental universe. Life and the world will become effulgent with the resultant unfoldment of latent consciousness.” (1)
Reference
1. Ananda Marga Ideology & Way of Life, part 7, Form and Formless
== Section: Important Teaching ==
Mechanization is friend of Prout economy
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: Prabhat Samgiita ==
हे परमपुरुष! जहां भी मैं देखता हूूं मैं केवल तुमको ही देखता हॅूं
प्रभात संगीत 917 तोमारे बेसेछि जे भालो, आर की भूलिते पारी?....
भावार्थ
हे परमपुरुष! तुम्हारी कृपा से मैं पूर्णरूप से तुम्हारे प्रेम मे डूब गया हॅूं। तुम्हारे दिव्य आकर्षण को मैं क्षण भर के लिये भी कैसे भूल सकता हॅूं। मेरी सभी अशायें तुमको केंद्र करके हैं , वे हमेशा तुम्हारी याद में गोते लगाते हैं ।
हे प्रभु! तुम्हारी कृपा से मुझे तुम से मिलने की तीब्र इच्छा रहती है। इस कारण जहां भी मैं देखता हॅूं , मैं केवल तुमको ही देखता हूूं। बाग में फूल होते हैं पर मैं उन्हें नहीं देखता, जब मैं उनकी ओर देखता हॅूं तो तुमको ही देखता हॅूं। हे प्रभो! इस विश्व की हर चीज तुममय हो गयी है। फूलों के बाग में सचमुच में फूल नहीं हैं वे तुम में बदल गये हैं। फूलों का सब मधु तुम्हारे लिये जमा हो गया है।
बाबा! मेरे हृदय के आकाश में, जितना दूर देखता हूँ, तुम ही एक चंद्रमा हो, मेरे हृदयाकाश के तुम पूर्णिमा के चाॅंद हो। तुम्हारे विना सब कुछ व्यर्थ है।चंद्रमा की चमक तुम्हारी उपस्थिति के कारण ही है। तुम्हारे कारण ही रौशनी की चमक अच्छी लगती है । तुम मेर ेजीवन के ध्रुव तारा हो।
टिप्पणी
तुममय (ब्रह्मभाव): यह वह अवस्था है जब संसार की प्रत्येक वस्तु परमपुरुषमय ,बाबामय , ब्रह्ममय लगने लगती है। बाबा से मिलने की प्रबल इच्छा के कारण भक्त चिंतन करता है कि इस संसार में ‘जो कुछ भी मैं देखता हूँ वह तुम ही हो।‘
उदाहरण के लिये यदि किसी का बहुत सा धन चोरी हो गया हो, तो वह प्रत्येक क्षण उसी के बारे में सोचेगा, चाहे वह भले ही सुंदर फूलों के बगीचे में हो, उसे फूलों में अपना धन ही दिखाई देगा।
इसी प्रकार जब बाबा के बारे में भक्त तीब्र चाह से उनके बारे में सोचता है, तो वह जहां कहीं भी देखता है वही दिखाई देते हैं | भक्ति की यह अवस्था ब्रह्मभाव कहलाती है।
== Section 4: Links ==
