Baba
Why Baba referenced such persons
Namaskar,
In His discourses Baba cites the names of various spiritual leaders and thinkers: Bhagavan Buddha, Bhagavan Mahaviira Jain, Bhagavan Shankaracarya, Caetanya Mahaprabhu, Tulsi, Kabir Das, Surdas, Mirabai, Ramprasad, Chandidas, Ramakrsna, Vidyapati, and Swami Vivekananda etc. Plus Baba refers to various social thinkers: Ravindranath, Subhasa Chandra Bose, Mahatma Gandhi, and Karl Marx etc. And Baba refers to numerous poets: Padmadanta, Jaya Deva, Valmiki, Rahim, Raskhan, Saraha, Rupgoswami, Krttivas, Bhusuku, Bharat Chandra, and Mr. Carl Sandburg, etc.
https://anandamargauniversal.blogspot.com/
Putting whose photos on the wall
Some readers mistakenly think that Baba has approved of that person and all their teachings. And in response those readers started buying all of so and so’s books and putting their photos on the wall etc. And in pracara they started propagating that Ananda Marga supports all the teachings of so and so etc. However, this is the wrong approach to take. The main theme of Guru’s discourses is that He is putting forth the new and revolutionary teachings of Ananda Marga philosophy, and He is using their teachings as a stepping stone for readers to understand AM teachings. Baba’s aim is not to highlight any particular philosopher or poet etc.
Why Baba gives these examples
Ananda Marga philosophy is wholly unique; everything Sadguru Baba has given is completely new. People cannot understand it until Baba tells people something that is similar to what they know. So Guru brings points of reference if someone in the past has commented on a particular matter.
For example, if you want to teach someone about an elephant and that person has never seen or heard of an elephant, then you will describe the elephant by using references familiar to the person. You will say that the tail is like a rope because the person knows what a rope is. By that way, he will have a little idea about what an elephant’s tail is like. Even though that rope has nothing to do with how an elephant’s tail really is.
https://anandamargauniversal.blogspot.com/
Similarly, Baba is trying to teach the otherwise incomprehensible Ananda Marga philosophy in an easy, palatable way. So He gives examples of what Buddha says on that topic. People know about Buddha so they can relate to it. But it does not mean that Baba appreciates all that Buddha told. Just as when a person uses the analogy of a rope to describe an elephant’s tail, it does not mean that person is wholly sponsoring that rope manufacturer.
Baba merely brings those commonly known names to make it easier for people to understand Ananda Marga philosophy. One should never mistakenly think that Baba is explaining or wholly supporting the philosophy of Buddha, Shankaracarya, or others teachings. Just He is using those examples as a reference point to convey His new and revolutionary teachings of Ananda Marga.
Only particular aspects of someone's teachings
In that process, Baba cites others’ teachings as a point of reference for the reader in His propagation of Ananda Marga ideology. So Baba mentions the names and particular aspects of their philosophy merely as a footnote to guide others about His tantric teachings. Because, till now, no single thinker or philosopher of the past could expound a set of teachings that are wholly free from defects. Even the most revered teachers and leaders have dogmatic and harmful elements incorporated into their teachings. That is why it was needed for Him to come and give Ananda Marga ideology.
https://anandamargauniversal.blogspot.com/
As His disciples, we must clearly understand that we may support particular aspects of someone's teachings - like Bhagavan Shankaracarya's proclamation that bhakti is the best path - but in no case do we as Ananda Margiis embrace the notion that their entire philosophy is proper. There is not a single example of any thinker whose full spectrum of teachings is dharmic. Only Parama Purusa as Mahasambhuti is able to present a perfect ideology that properly guides all people in all circumstances. That is what Parama Purusa Baba has graciously given and bestowed upon the humanity.
As Ananda Margiis it is important that we understand how and where past thinkers have erred, and know that only Ananda Marga ideology is complete unto itself and veritably perfect. Remember, only Parama Purusa Mahasambhuti can truly guide the society in all the realms of life. Only Mahasambuti's teachings of Ananda Marga are perfect across time and space, and always represent dharma and the path of universal welfare.
Conclusion
Baba brings those commonly known names to make it easier for people to understand Ananda Marga philosophy. One should never mistakenly think that Baba is explaining or wholly supporting the philosophy of Buddha, Shankaracarya, or others teachings. Just He is using those examples as a reference point to convey His new and revolutionary teachings of Ananda Marga.
Namaskar,
In Him,
Cidambar
Why Baba mentioned Yudhisthira
Here following is a case study of King Yudhisthira, the eldest Pandava brother of the Mahabharata era. As we know, he was a good and pious man, and some of his teachings were very dharmic, such as his guideline about pranayama.
https://anandamargauniversal.blogspot.com/
Ananda Marga philosophy states, "When práńáyáma is performed with the mind fixed at a particular point along with Cosmic ideation, it is called Yudhiśt́hira práńáyáma. [The eldest Pandava, Yudhisthira, was the first person to popularize práńáyáma according to this method.]" (1)
So Baba highlights this teaching because in Ananda Marga sadhana, pranayama is done at a particular point imbibing Cosmic ideation. Of course, Ananda Marga pranayama is far more advanced and scientific. Yet in referencing Yudhisthira, readers can gain an understanding about Ananda Marga sadhana. It will help seekers understand the spiritual teachings of Ananda Marga. For that reason alone, Baba has made reference to Yudhisthira.
So, Ananda Margiis should not be led to believe that all of Yudhisthira's guidelines and answers were perfect and blemishless. We should take to heart that no person on this earth has ever put forth a truly proper philosophy. On this point, the guidelines of Ananda Marga ideology stand unparalleled. Indeed if we see more closely in the light of the dharmic teachings of Ananda Marga ideology, it is quite clear that Yudhisthira's example sometimes contravenes basic codes of spiritual morality etc.
Reference
1. Yoga Psychology, Questions and Answers on Meditation #13
* * *
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 ==
Your karuńá is everywhere
"Somya sha'nta cetana'nanda, caran'aa'rabinu da'o go a'ma'y... " (Prabhat Samgiita #0327)
Purport:
My Parama Purusa You are Shánta, the ever-tranquil One - the personification of pure consciousness, ever blissful. Please bless me by allowing me to remain at Your lotus feet. Divine Entity, You are the very hope of those who are sad and hopeless, the soothing balm of love to an afflicted heart, and the final shelter for the shelterless. Supreme Being, my singular desire is to surrender unto You. Baba, please allow me to remain at Your lotus feet - always.
My Illumined One, You exist in all realms from beginningless to endlessness. And You go on saturating my whole existence with a perennial inspiration like the Phalgu dhara (river). Your boundless grace flows endlessly simultaneously in all ten directions - north, south, east, west, up, down etc. Your karuńá is filled everywhere. You are the most cherished and most loving One - the most adorable One - who is beyond the reach of all human intellect and erudition.
Baba, my being is bound by the three relative factors: time, space, and person; my origin is within the boundary of this material world, in this creation. I cannot think of any entity which is beyond these three relative factors. If my mind goes beyond them, it loses its existence. So I cannot know You, as You are outside and across the boundary of this created world, which is within the realm of relativity. Baba, with Your blessing when I meditate, my mind goes beyond the boundaries and merges in You. The inner jewel of my unit self is like the aroma full pollen of the ketakii flower. My “I-feeling”, my whole existence, is pinpointed and rushing towards You.
Baba, I only wish to lay prostrate unto You, always….
Notes for Prabhat Samgiita #0327:
[1] Shanta: Ananda Marga ideology says, “In every place one has both friends and foes. When one fights against external enemies and brings them under one’s control, it is called an act of “shamanam”. One who has the quality of shamanam is called “shánta”. Sham + anat́ = shamana. Sham + kta = shánta, which means “a person who has achieved control over the external world.” Similarly, dam + anat́ = damana. Damana is the state of achieving control over the internal enemies or the depraving or debasing propensities or activities. Dam + kta = dánta, which means “one who has control over the internal enemies.” According to Indian mythology, the duty of the God of Death or Yama (Pluto) is to keep the world’s population to a limited number. Thus, he is also called “Shamana”. “Namah Shiváya Shántáya”. One who establishes control over each and every entity is called “Shánta”. So the virtuous people, the spiritual aspirants, will have to attain control over their debasing propensities.” (1)
[2] Phalgu Dhara: The water in the Phalgu river runs continuously, but in the summer or dry season one must dig down through the sand to see that the water is running - otherwise it looks like it is dry. Similarly, the life of the sadhaka is full of ups and downs. It is not blissful all the 24hrs. Sometimes one’s mind goes down and the heart feels dry. But if one digs deeper they will see that Parama Purusa is supplying an eternal flow of inspiration. That is why in the song the sadhaka uses the metaphor of the Phalgu river. To show that Parama Purusa is supplying perennial cosmic inspiration to humans always, whether they realise it or not, just like with the Phalgu Dha’ra’.
[3] Karun'a': In the second stanza, the term karuna has been used. This is when one harbours a deep sense of empathy, is pained by another's suffering, and feels, "I should help them.” For example, suppose a beggar is wallowing in misery. By seeing his wretched condition, you felt, "I should help him and remove his agony.” This heartfelt feeling is the expression of karuna'.
Similarly, suppose a bhakta is suffering and unable to progress in the physical, psychic, or spiritual realms for any reason. In such circumstances, Parama Purusa cannot bear to watch that sadhaka suffer. He feels He must rescue them immediately. With His deep empathy and mercy, Parama Purusa removes their agony, so that once again that bhakta can progress in all realms of life. This entire liila is called His karun'a'.
Difference Between krpa' & karun'a'
In the case of karun'a', Parama Purusa is moved by a bhakta's suffering and comes forward to save that bhakta. Whereas with krpa' (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing.
It is just like if a beggar is sick and suffering half-naked in the freezing cold. If with great empathy a passerby selflessly helps that beggar without expecting anything in return, that is karuna’. Because the passerby is moved and motivated into action by seeing the beggar's suffering. In contrast, if a student is not sick, and that person just wishes to give the student a gift, then that krpa’.
When out of empathy Parama Purusa lovingly comes to the aid of the suffering bhakta to relieve them of their spiritual strife, that is the karuna of Parama Purusa; and, if that same bhakta is not suffering in the spiritual realm, yet Baba still bestows His blessing to enhance their bhakti, that is His krpa’ on the bhakta.
Reference
1. Ananda Vacanamrtam - 8, The Ten Characteristics of Dharma
"Somya sha'nta cetana'nanda, caran'aa'rabinu da'o go a'ma'y... " (Prabhat Samgiita #0327)
Purport:
My Parama Purusa You are Shánta, the ever-tranquil One - the personification of pure consciousness, ever blissful. Please bless me by allowing me to remain at Your lotus feet. Divine Entity, You are the very hope of those who are sad and hopeless, the soothing balm of love to an afflicted heart, and the final shelter for the shelterless. Supreme Being, my singular desire is to surrender unto You. Baba, please allow me to remain at Your lotus feet - always.
My Illumined One, You exist in all realms from beginningless to endlessness. And You go on saturating my whole existence with a perennial inspiration like the Phalgu dhara (river). Your boundless grace flows endlessly simultaneously in all ten directions - north, south, east, west, up, down etc. Your karuńá is filled everywhere. You are the most cherished and most loving One - the most adorable One - who is beyond the reach of all human intellect and erudition.
Baba, my being is bound by the three relative factors: time, space, and person; my origin is within the boundary of this material world, in this creation. I cannot think of any entity which is beyond these three relative factors. If my mind goes beyond them, it loses its existence. So I cannot know You, as You are outside and across the boundary of this created world, which is within the realm of relativity. Baba, with Your blessing when I meditate, my mind goes beyond the boundaries and merges in You. The inner jewel of my unit self is like the aroma full pollen of the ketakii flower. My “I-feeling”, my whole existence, is pinpointed and rushing towards You.
Baba, I only wish to lay prostrate unto You, always….
Notes for Prabhat Samgiita #0327:
[1] Shanta: Ananda Marga ideology says, “In every place one has both friends and foes. When one fights against external enemies and brings them under one’s control, it is called an act of “shamanam”. One who has the quality of shamanam is called “shánta”. Sham + anat́ = shamana. Sham + kta = shánta, which means “a person who has achieved control over the external world.” Similarly, dam + anat́ = damana. Damana is the state of achieving control over the internal enemies or the depraving or debasing propensities or activities. Dam + kta = dánta, which means “one who has control over the internal enemies.” According to Indian mythology, the duty of the God of Death or Yama (Pluto) is to keep the world’s population to a limited number. Thus, he is also called “Shamana”. “Namah Shiváya Shántáya”. One who establishes control over each and every entity is called “Shánta”. So the virtuous people, the spiritual aspirants, will have to attain control over their debasing propensities.” (1)
[2] Phalgu Dhara: The water in the Phalgu river runs continuously, but in the summer or dry season one must dig down through the sand to see that the water is running - otherwise it looks like it is dry. Similarly, the life of the sadhaka is full of ups and downs. It is not blissful all the 24hrs. Sometimes one’s mind goes down and the heart feels dry. But if one digs deeper they will see that Parama Purusa is supplying an eternal flow of inspiration. That is why in the song the sadhaka uses the metaphor of the Phalgu river. To show that Parama Purusa is supplying perennial cosmic inspiration to humans always, whether they realise it or not, just like with the Phalgu Dha’ra’.
[3] Karun'a': In the second stanza, the term karuna has been used. This is when one harbours a deep sense of empathy, is pained by another's suffering, and feels, "I should help them.” For example, suppose a beggar is wallowing in misery. By seeing his wretched condition, you felt, "I should help him and remove his agony.” This heartfelt feeling is the expression of karuna'.
Similarly, suppose a bhakta is suffering and unable to progress in the physical, psychic, or spiritual realms for any reason. In such circumstances, Parama Purusa cannot bear to watch that sadhaka suffer. He feels He must rescue them immediately. With His deep empathy and mercy, Parama Purusa removes their agony, so that once again that bhakta can progress in all realms of life. This entire liila is called His karun'a'.
Difference Between krpa' & karun'a'
In the case of karun'a', Parama Purusa is moved by a bhakta's suffering and comes forward to save that bhakta. Whereas with krpa' (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing.
It is just like if a beggar is sick and suffering half-naked in the freezing cold. If with great empathy a passerby selflessly helps that beggar without expecting anything in return, that is karuna’. Because the passerby is moved and motivated into action by seeing the beggar's suffering. In contrast, if a student is not sick, and that person just wishes to give the student a gift, then that krpa’.
When out of empathy Parama Purusa lovingly comes to the aid of the suffering bhakta to relieve them of their spiritual strife, that is the karuna of Parama Purusa; and, if that same bhakta is not suffering in the spiritual realm, yet Baba still bestows His blessing to enhance their bhakti, that is His krpa’ on the bhakta.
Reference
1. Ananda Vacanamrtam - 8, The Ten Characteristics of Dharma
== Section: Important Teaching ==
New tombs in AMPS
Namaskar,
As Baba guides us, AM is completely against all sorts of religious dogma like idol dogma and tomb dogma etc. But now take a look here at what is going on. H group has imposed the ritual of tomb dogma everywhere. Verily, the growing concern is that this has turned into an ongoing issue / dogma.
Tomb of Ac XYZ
Every so often they complete the construction of a tomb dogma site of Ac XYZ. One such effort was led by the notorious Sanjiivananda. But as we know, such tombs are completely against the ethics of dharma for multiple reasons:
(a) Caryacarya rejects tomb dogma.
(b) There is a shortage of arable land in the world whereby people are forced to live in the slums.
(c) AM wholly condemns all forms of religious dogma like tomb worship etc.
(d) The life of an avadhuta is supposed to be a life of service. To be punished with a tomb for being the first dogmatic rector master of XYZ master unit completely undermines the spirit of what it means to be an avadhuta.
(e) Even naive and simple people understand that this is an Islamic dogma.
(f) Our Wt cadre will turn this into a race over who can make the biggest tomb in their honour, which is completely dogmatic.
For all these reasons and more our AM ideology is completely against this dogmatic trend of tomb dogma.
Dadas branded as dogmatic
And here are a few more tragedies surrounding the construction of this dogmatic tomb. First, Ac Viirvratananda was a simple and honest Wt who was keen to follow Sadguru Baba’s central tenets, and now at the time of death, unbeknownst to him, he has been punished by this dogmatic tomb and forever labeled as dogmatic. This is a complete injustice. Dada ji led a life based on dharmic principles, and now he will be more blamed and labeled as a grand dogmatic proponent for this dogmatic tomb that Sanjiivananda has constructed in his name. How sad and ironic.
Furthermore, this tomb was made to blame Dada ji and anoint him as a some religious leader for being the first rector master and founder of the Ananda Trivenii MU. This sets the precedent that any Wt who starts a school, funds a service project, begins a press, or builds a jagrti will be cursed with a dogmatic tomb upon their death. This completely undermines their life of service and makes AM look like Islam etc. This is indeed an awful precedent. But sadly this is not an isolated incident. It is part of an ongoing and growing dogma.
Growing list of tombs in AMPS
Take a look around and see how this dogma of tomb construction sprouted from nothing and is now beginning to dot the countryside.
Most notably, Dada Acintananda treated Nigamananda like a dogmatic cleric and led an effort to construct a tomb in Ananda Nagar for Ac Nigamananda Avt. Indeed, those harmed and tortured by the ruthless dealings and thuggish / hitmen acts of Nigamananda come to the tomb to curse him.
In the same manner, dogmatic tombs have been constructed for the following Wts as they are treated as dogmatic religious zealots as well:
- Ac Arteshananda
- Ac Ramananda
- Ac Arteshananda
- Vishvatmananda
- Nirmeghananda
For all these reasons and more AM ideology is completely against this dogmatic trend of tomb dogma.
In Him,
Bhavanii
Ananda Marga philosophy states, “I have already said that Ananda Marga is the first movement aimed at liberating spirituality from the unwholesome influences from dogma. Hence you must not in any way encourage dogma. Rather, you should carry on an endless fight against dogma...So human beings have got to be established in human excellence and carry on a ceaseless struggle against dogma.” (1)
Reference
1. Prout in a Nutshell - 18, Various Forms of Exploitation
== Section: Important Teaching ==
This is very constructive
Ananda Marga ideology states, “Sulocana” means the man who only sees the bright side of everything, only the positive qualities, only the good side, and not the bad side. Such a person never supports any sort of destructive criticism, rather always constructive criticism. The person who always sees the good side of everything, is “Sulocana” in [the] masculine; in [the] feminine it will be “Sulocaná”. One "a" is to be suffixed to the word.” (1)
In His above guideline, Baba equates “seeing the bright side” with constructive criticism. That means if anyone points out the problem in order to make the situation better, then they are “seeing the bright side.”
For instance, suppose sadhaka X contravenes the code of conduct and indulges in negative things. If sadhaka B points out the problem with the aim of raising the standard of sadhaka X, then sadhaka B is “seeing the bright side”.
All too often some are confused about this. One should know that when pointing out is done in a constructive manner then it is a positive approach. Then they are “seeing the bright side.”
Reference
1. Ananda Vacanamrtam - 12, One Should Know Everything
== Section: Important Teaching ==
How to measure your financial status
Prout philosophy says, "In the subtle economic sense, the value of wealth is the real wealth. Wealth, if not properly defined, may mean only riches. But the value of wealth is to be measured in terms of its capacity to purchase commodities. That is, the purchasing capacity of wealth is its real value. This real value of wealth has not yet been properly understood in numerical terms by economists." (1)
Commonly in society - especially when dealing with laborers - people demand a certain wage. They think that that wage or salary defines their wealth. When in actuality, the value of that wage is only relative to the cost of living / purchasing capacity. For instance, if a person was making $5 per hour and they got a pay raise to $7 per hour, but the cost of living (food, housing, medicine etc) doubled, then that pay raise is meaningless. Because their purchasing capacity actually decreased. That is why Prout philosophy states that real wealth is determined by one’s ability to afford the requirements of life. That is one’s purchasing capacity. And if one’s purchasing capacity increases then that has value. Because it means they can buy more with the money they have. Whereas if one’s wage or salary increases but their purchasing capacity remains the same or decreases, then that pay raise is meaningless.
Reference
1. Proutist Economics, Questions and Answers on Economics – Excerpt B
== Section 3: Links ==
