Baba
Making a sadvipra: four qualities
Namaskar,
Just around the time when Baba created VSS, He delivered one special discourse to guide everyone to develop all four qualities of their human personality. There He teaches us that to best serve humanity one should be able to evaluate the needs of suffering humanity and then provide the appropriate service. For instance, teaching philosophy (viprocita seva) to a starving person is completely inappropriate; rather, that person should be fed (shudrocita seva). Baba guides us to develop all four aspects of our human personality so we can best serve humanity.
http://anandamargauniversal.blogspot.com/
Baba guides us that every Ananda Margii must develop 4 qualities of their human personality to become an ideal human being. Those 4 qualities of mind are: shúdra, kśatriya, vipra, and vaeshya. By cultivating each of these qualities of mind, one becomes a sadvipra - otherwise not. If one is missing or deficient in any of these aspects they are not a sadvipra. If one is cowardly then they are not a sadvipra. Here it should be emphasized that shúdra, kśatriya, vipra, and vaeshya does not refer to a particular caste.
How 98-year-old woman can be kśatriya
At the same time, in that discourse Baba places special emphasis on the importance of becoming a true kśatriya, in addition to the other qualities. The special attribute of a kśatriya - of being courageous and strong mentally - is that hard outer, protective shell. In individual life, that outer sheath or kśatriyan quality protects the soft, inner, sentient quality of bhakti. In the past, bhaktas did not develop themselves as kśatriyas, and in result they were exploited and forced to suffer untold humiliation and pain. Ultimately, their inner quality of bhakti was also smothered. So a hard protective shell is needed to stand guard and preserve one's sentient feelings of bhakti. That is the importance of becoming a kśatriya on the individual level.
http://anandamargauniversal.blogspot.com/
We have to remember that being a vipra, vaeshya, kśatriya, and shúdra means having that quality of mind. Even a 98-year-old woman who cannot walk is a kśatriya if she has the psychic tenacity and courage to fight against injustice and exploitation. While a brawny, 30-year-old weightlifter will not be a kśatriya if he lacks the requisite courage to stand up to injustices.
As Ananda Margiis, we must cultivate all four qualities, and that is what Baba is preaching in His below discourse. In particular, He is giving special importance to becoming a kśatriya and developing that hard outer shell as a protective layer of society. Baba warns us that if there is no cadre of kśatriyas like VSS etc in Ananda Marga, then all one's social service projects will be looted and destroyed by bad people. That is why VSS is needed; then one's endeavors of doing social service will be successful and stand the test of time, otherwise not.
Baba's discourse: tough outer shell needed
Here following is an English summary of that Hindi General Darshan (Patna) where Baba tells that the kśatriyan mentality is that needed outer sheath to protect and safeguard social service projects etc. That is why this discourse is uniquely linked with the formation of VSS.
http://anandamargauniversal.blogspot.com/
Earlier I told that every person should develop the characteristics of a vipra, vaeshaya, kśatriya, and shúdra. For example, in social service, the greatest is viprocita seva, i.e. dharma pracara, propagating moral principles and awakening a righteous intellect in human beings. (Summary of Baba’s Hindi discourse)
But for the security of honesty of the people it needs a hard outer shell. Suppose you built many schools, colleges, factories and dams, they too need to be safeguarded. I told that if there had not been a hard shell of the tortoise or wood apple, the crow would have eaten them. Therefore you should have the strength of a kśatriya in order to defend your honesty, wisdom, and sentient nature.[ Audience..."Baba Baba Baba!" ]You have to develop the power of a kśatriya to defend the society, and provide all sorts of protection including the honour of the mothers and sisters, defending country from external attack. There should not be the slightest bit of procrastination or slackness in this regard. Those who cannot defend themselves cannot progress.In ancient times, people used to say, "Yogiis and sages would live in a governed state where law and order is maintained and whose king is strong." That was the age of the dictatorship so the king was expected to be strong, but now we would say, "where the government is strong." Therefore citizens should help the government in order to maintain law and order, and defense. When under attack, we will have to help our soldiers defend the country. For that we require kśatriyan power, there should be no slackness. (English summary of Baba’s Hindi discourse)
Kśatriyan quality to safeguard other services
So, the viprocita seva is stable but who helps this service? The kśatriya. People have problems regarding food and clothing, and there are various problems in the society; we will have to form a strong socio-economic structure to solve these problems. The task of making a strong socio-economic structure is the vaeshyocita seva. You will not explain philosophy to those who are starving - they need food, clothing, and medicine. Hence you will do vaeshyocita seva, providing these commodities to them. If a weak person is being tortured by a strong person, he will not require your food or philosophy but he will need you to defend him.
Intellectual service is best, but it requires the support of kśatriyocita and vaeshyocita seva. Suppose one does not possess intellect he will not be able to do intellectual service; likewise one who has no power can’t defend others; similarly, without money one cannot perform economic service; hence such people can do service to the society by their physical labour- this is shúdrocita seva. But it would have been better if each person possesses all the four types of characteristics together. That will only do the important work to the society. (English summary of Baba’s Hindi discourse)
Sadhakas should have all four qualities
The spiritual aspirants will become vipra, vaeshaya, kśatriya, and shúdra together. There should be no slackness anywhere in this field. You all should be vigilant, awakened, and prepared in all respects so that the whole human society is benefited by your services.I told yesterday evening that all are the children of Paramatma and when they are His loving children, they may be wise or foolish, strong or weak, scholarly or dumb, they will be able to do something. Nobody is less, mean or insignificant. Be prepared, you will be able to do much more. When you will start your work with full determination you will see how much power is hidden inside you. (English summary of Baba’s Hindi discourse)Kalyan’mastu.[Audience..."Baba, Baba, Baba!"] General Darshan, Patna
That concludes the English summary of Baba's Hindi General Darshan (Patna).
Conclusion
In His above teaching, Baba guides us about the importance of cultivating the courage and tenacity of a kśatriya. That internal toughness and strong outer sheath will enable us to protect the good works that we perform in the world. If one does the other three services - such as building a school, donating to a women’s shelter, or preaching the great ideology, those works will not last if one does not have the kśatriyan quality to safeguard those projects. Ultimately, Baba guides us that every Ananda Margii has to perform all four types of service. And in His discourse He emphasizes how having a kśatriyan mentality supports the other three types of service.
http://anandamargauniversal.blogspot.com/
Namaskar,
At His lotus feet,
Prabha'
~ In-depth study ~
Proutist are shudra, ksatriya, vipra & vaeshya - all in one
There are four mental colours in human society: shudra (labourers), kśatriya (security personnel), vipra (intellectuals), vaeshyas (business people). These are four mindsets. In the general society, every country is governed by one of these four characteristics. That era is denoted by their mental colour. For instance, if intellectuals are ruling that is the vipran era. And if security people are in power that is the kśatriyan era etc. The worst part is that the ruling group always exploits the remaining three classes. If kśatriyas are ruling then they exploit the shudras, vipras, and vaeshyas. Nowadays the business class is ruling most of the countries. That is why the condition of the other three classes is terrible. The key idea is that true Ananda Margiis should have all four qualities. That is why they are classless. And they are called Proutists as well. Under Proutist rule, there will not be any exploitation because no person ever exploits themselves. There will not be partiality towards any particular class. That is what the below teaching guides us.
Prout philosophy states, “The establishment of a classless society is only possible for those who accept Parama Puruśa [Supreme Consciousness] as the goal of their lives, for those whose entire mental power is ceaselessly directed towards one supreme goal. In a society where there is no class struggle, the remaining classes will have to disappear and all people will have to unite under the banner of one common ideology. This can only be done by sadvipras.” (3)
It is the rule that every margii should do shudrocita seva, viprocita seva, kśatriyocita seva, and vaeshyocita seva daily, and become a sadvipra.
http://anandamargauniversal.blogspot.com/
References
1. Prout Nutshell, Ananda Marga: A Revolution
2. Prout Nutshell, Ananda Marga: A Revolution
3. A Few Problems Solved - 2, Synthesis and Analysis
== Section: Important Teaching ==
Spirit of punishing wrongdoer
Ananda Marga ideology says, "And what is discipline? The Sam'skrta term for 'discipline' is 'anusha'sanam'. And what is anusha'sanam?"
Hita'rthe sha'sanam ityarthe anusha'sanam
"When the code of discipline is imposed with the spirit of welfare, with the spirit of development, it is called `anusha'sanam' in Sam'skrta. There is no corresponding English word." (1)
Note: Commonly people think that discipline means "anusha'sanam" - regardless of the motive or intention. For instance, suppose someone did something wrong and was punished; yet the punishment given to that person was done with the malevolent motive of spite, anger, and hatred in order to harass that person, then still some people term that as "anusha'sanam." But that is wrong; that type of approach can never be termed as anusha'sanam.
Unfortunately, most of the time in the general society, punishment is meted out to make an example of the wrongdoer and show others that they too will be punished in this way etc. This is the harsh message they want to deliver to the common people. But that approach is wholly devoid of any type of welfare motive. Law enforcement agencies carry out their work in this way - most of the time. They do this in the name of discipline. But whatever they call it, this malevolent approach can never be anusha'sanam.
Ideal family life is radically different. In this instance, the desire is to love, teach, nurture, and care for the child. So if that child makes a mistake then the punishment given to the child will be for their welfare and progress. In that case, that discipline comes within the scope of anusha'sanam. The main idea is that if the code of discipline is not for the welfare and betterment of the individual, then that is not anusha'sanam.
In Him,
Satyendra
Reference
1. Ananda Vacanamrtam - 3, The Fear of Him
== Section: Hindi Quote ==
मूर्ख लोग कभी सोचते हैं यह बनेंगे, कभी सोचते हैं वह बनेंगे
“कहा गया कि अनेक वस्तुओं की ओर जब मनुष्य दौड़ते हैं, तो किसी को नहीं पाते हैं | कभी मन में सोचते हैं कि big businessman बनेंगे | कभी सोचते हैं कि minister बनेंगे | कभी सोचते हैं कि parliamentary secretary बनेंगे, कभी सोचते हैं कि कवि बनेंगे---हज़ार-हज़ार इच्छाएँ | तो, इससे होता है, क्या ? एषणा ठीक से बन नहीं पाती है | मनुष्य दौड़ते हैं, परेशान होते हैं, थक जाते हैं; आख़िर तक कर्मसिद्धि नहीं होती है |”
[यह प्रवचन-अंश, बाबा के कैसेट से सीधे लिखा गया है । बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्दमार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं हैं -- बंगालीकरण (बँगलाइजेसन) के तहत उनकी बर्बादी की गई] (1)
Reference
1. S20-05, DMC 31 May 1970 Muzafarpur
নমস্কার করছে, জড়কে, ভেদ-ৰুদ্ধিকে
“উৎ + নতি = উন্নতি | উৎ মানে—উপরের দিকে | ऊपर की ओर | Upward | যেখানে উৎ, নম্, ক্তিন্ | যেখানে মানুষ নমস্কার করছে, উপরে দিকের কোনও সত্তাকে---সেইটা হল তার উৎ নতি, উন্নতি | আর যেখানে মানুষ নমস্কার করছে, শ্রদ্ধা জানাচ্ছে, “অব” মানে “নিচের দিকের, কোনও কিছুকেই, জড়কে, ভেদ-ৰুদ্ধিকে, মানুষের-মানুষের বৈসম্য তথা বৈমনস্যকে”, সখানে সে নিচের দিককে নমঃ করছে | সে নিচে নেমে যাচ্ছে |...
তো, সেই ব্যাপার, উন্নতি-টুন্নতি হয়নি, ৰাপু; মুখে যাই ৰলা হক | তা, এখন যে যুগ চলে গেছে, যে দিন অতীতের অন্ধকারে হারিয়ে গেছে, সে গেছে ভালই হয়েছে | এখন নূতন উষার দিকে তাকিয়ে, আমাদের এগিয়ে চলতে হৰে” (1)
Reference
1. অপ্রকাশিত,আনন্দ নগর ১৯৮৪
“कहा गया कि अनेक वस्तुओं की ओर जब मनुष्य दौड़ते हैं, तो किसी को नहीं पाते हैं | कभी मन में सोचते हैं कि big businessman बनेंगे | कभी सोचते हैं कि minister बनेंगे | कभी सोचते हैं कि parliamentary secretary बनेंगे, कभी सोचते हैं कि कवि बनेंगे---हज़ार-हज़ार इच्छाएँ | तो, इससे होता है, क्या ? एषणा ठीक से बन नहीं पाती है | मनुष्य दौड़ते हैं, परेशान होते हैं, थक जाते हैं; आख़िर तक कर्मसिद्धि नहीं होती है |”
[यह प्रवचन-अंश, बाबा के कैसेट से सीधे लिखा गया है । बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्दमार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं हैं -- बंगालीकरण (बँगलाइजेसन) के तहत उनकी बर्बादी की गई] (1)
Reference
1. S20-05, DMC 31 May 1970 Muzafarpur
== Section: Bangla Quote ==
নমস্কার করছে, জড়কে, ভেদ-ৰুদ্ধিকে
“উৎ + নতি = উন্নতি | উৎ মানে—উপরের দিকে | ऊपर की ओर | Upward | যেখানে উৎ, নম্, ক্তিন্ | যেখানে মানুষ নমস্কার করছে, উপরে দিকের কোনও সত্তাকে---সেইটা হল তার উৎ নতি, উন্নতি | আর যেখানে মানুষ নমস্কার করছে, শ্রদ্ধা জানাচ্ছে, “অব” মানে “নিচের দিকের, কোনও কিছুকেই, জড়কে, ভেদ-ৰুদ্ধিকে, মানুষের-মানুষের বৈসম্য তথা বৈমনস্যকে”, সখানে সে নিচের দিককে নমঃ করছে | সে নিচে নেমে যাচ্ছে |...
তো, সেই ব্যাপার, উন্নতি-টুন্নতি হয়নি, ৰাপু; মুখে যাই ৰলা হক | তা, এখন যে যুগ চলে গেছে, যে দিন অতীতের অন্ধকারে হারিয়ে গেছে, সে গেছে ভালই হয়েছে | এখন নূতন উষার দিকে তাকিয়ে, আমাদের এগিয়ে চলতে হৰে” (1)
Reference
1. অপ্রকাশিত,আনন্দ নগর ১৯৮৪
== Section 3: Links ==
