Baba
Marriage: two key clarifications
Namaskar,
In our Ananda Marga, the role and status of marriage is very clear. In defining marriage, Sadguru Baba debunks (#1) an age-old religious dogma and (#2) refutes a present-day materialistic trend.
http://anandamargauniversal.blogspot.com/
#1: Debunks age-old dogma of brahmacarya
The priest class long maintained that sadhana is beyond the reach of family people because they are involved in conjugal relations. Such dogmatic priests preached that the practice of celibacy (brahmacarya) was a requirement for doing sadhana - thus family people could not do sadhana. This was the dogma they imposed on the common people.
In His teachings, Sadguru Baba has addressed this dogma of brahmacarya by putting forth the correct meaning. In Ananda Marga, brahmacarya means introverting the mind and embracing Brahma as the only ideal of life. Thus brahmacarya does not mean leading a celibate life.
Ananda Marga philosophy states, "Brahmacarya is the other fear which deters many from practising sádhaná. They consider Brahmacarya to merely mean celibacy or giving up of one's physical relationship with one's husband or wife. They are misled by the popular belief that it is otherwise not possible to perform intuitional practice (sádhaná). It is thus necessary to know the correct meaning of Brahmacarya and also know whom one should regard as a Brahmacárii. Brahmacarya means to introvert the extroversial tendencies of the mind and to devote it completely to Brahma." (1)
Next, Baba establishes the fact that family people have every right and ability to practice sadhana.
Ananda Marga philosophy states, "It is not necessary to give up one's conjugal life in order to begin intuitional practice. The attraction towards earthly things born out of lust (káma) and attachment (moha) makes conjugal relations a necessity. Intuitional practice helps one to overcome this need. One becomes indifferent to it. So the question of giving it up for intuitional practice does not arise. It was said earlier that sádhaná is waging war against Prakrti and defeating Her. The force of intuitional practice is certainly greater than the strength of Prakrti, and by means of it one can attain Brahmacarya. However strong may be the domination of Avidyámáyá, it can always be destroyed by intuitional practice. Intuitional practice, not taking a vow of celibacy, is essential if one is to become a Brahmacárii." (2)
Ananda Marga Caryacarya states, "Marriage is not a hindrance to dharma sádhaná; rather, marriage is a dhármika ceremony." (3)
So by all of the above, Baba (a) disposes of the dogmatic idea that brahmacarya means celibacy, (b) guides us that brahmacarya means seeing all as the expression of Supreme, and (c) states that family people can and should practice dharma sadhana.
http://anandamargauniversal.blogspot.com/
#2: Marriage is between a man and a woman
In this next section, it is clear that in Ananda Marga marriage is the joining of a male and female - not members of the same sex.
Nowadays, in the west, the so-called open-minded, liberal thinkers have embraced same sex-sex marriage. That is the growing trend. It could be that some margiis have also been affected by their views. But we should strictly adhere to Guru's guideline. Namely, marriage is a ceremony and an institution between a man and a woman. That is exactly how Baba describes marriage in this below section
Ananda Marga philosophy states, "To slay the disarmed, to slaughter women, children or old people, to murder those who had surrendered or to kill those running away for their lives from a fight went against the grain of kśatriya conscience. In essence, the valour of the kśatriyas was instrumental in their surpassing the animal stratum as they learnt to understand human values. It was this sense of values that raised conjugal and domestic life to human standard to a great extent. Instead of conjugal relations being limited to the status of enjoyer and the enjoyed, they began to contain a sense of duty. With the establishment of conjugal relationships a sense of duty awakened in the father towards his children. Consequently, as soon as the responsibilities of mothers lessened to some extent, women became dependent on men for their food and clothes, particularly during the period of pregnancy and during the post-delivery period. As a result, married couples, though belonging to the same group, began to emerge in previously male-centred households. As families were male-centred, male-dominated groups became evident and clan mothers lost their previous authority." (4)
Ananda Marga Caryacarya states, "If the boy and the girl settle their marriage themselves, it is proper for the guardians to give their consent." (5)
And not just in the above but in countless places Baba states that in Ananda Marga the husband is a male and the wife is the female. He makes no mention or reference of this changing in any way. In contrast, Baba does guide us that in certain specific situations polygamy may be a dharmic practice such as during wartime when there are significantly less males than females etc. But never does Baba give any credence to sex for sex sake - as that is just animal life - nor does He give any reason or support to anything about same sex marriage.
http://anandamargauniversal.blogspot.com/
Summary
By this easy two-step theorem we can understand that marriage is a dharmic way of life where both husband and wife have the right to practice dharma sadhana. And second, marriage in Ananda Marga means the marital union between a man and a woman.
Namaskar,
in Him,
Ravindra
R. Harper
References
1. AMEP, Why Are People Afraid of Intuitional Practice?
2. AMEP, Why Are People Afraid of Intuitional Practice?
3. Caryacarya, Part 1, Marriage Ceremony
4. Human Society Part 2, Kśatriya Age
5. Caryacarya - 1, Marriage Ceremony
* * *
The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.
* * *
== Section 2: Important Teaching ==
Prout: bill of rights
Prout philosophy states, “The formation of a World Government will require a world constitution. A charter of principles or bill of rights should be included in such a constitution and encompass at least the following four areas. First, complete security should be guaranteed to all the plants and animals on the planet. Secondly, each country must guarantee purchasing power to all its citizens. Thirdly, the constitution should guarantee four fundamental rights – spiritual practice or Dharma; cultural legacy; education; and indigenous linguistic expression. Fourthly, if the practice of any of these rights conflicts with cardinal human values then that practice should be immediately curtailed. That is, cardinal human values must take precedence over all other rights. All the constitutions of the world suffer from numerous defects. The above points may be adopted by the framers of different constitutions to overcome these defects.” (1)
Reference
1. Prout in a Nutshell - 12, Requirements of an Ideal Constitution
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section: Important Teaching ==
Ananda Marga philosophy states, “Those who are egotistic will not accept their mistake even when they discover it. They will say, “You see, it seems I made a mistake and So-and-so has pointed it out. This is a great insult to me – I cannot tolerate it! Though he may have spoken the truth, it is beneath my dignity to accept it. It is too humiliating! If I even admit that I have harmed the people, that will be a great slur on my character – how can I allow that to happen? So I will continue to maintain that what I have done is right. This may harm people, but I must make sure that my prestige is not injured.” (1)
Reference
1. Liberation of Intellect - Neohumanism Is the Ultimate Shelter (Discourse 11)
== Section: Important Teaching ==
Cause and solution of monotony of life
Introduction
Due to lack of higher goal if a small problem arises, people get frustrated and lose interest in life. Those without a spiritual goal and do not have higher values in life and get overwhelmed by when confronted with a terminal illness or when some bad event happens. For human welfare, the propagation of spirituality is highly important. If there is a higher goal then people will not commit suicide.
Baba's Original Guideline
एक ही भावना से, एक ही तरह की चर्चा तथा ज़िक्र से monotony आ जाती है | जिनमें आध्यात्मिक साधना नहीं है, बुढ़ापे में वे कहते हैं—”अब मरना ही अच्छा है |” जिनमें आध्यात्मिक साधना नहीं है, कम उम्र में भी मन पर अधिक चोट लगने से अथवा चोट लगने की शङ्का रहने से मनुष्य ख़ुदकुशी कर बैठते हैं, आत्महत्या तक कर देते हैं | क्यों जी ? न, higher pursuits नहीं है | मन में monotony आ जाती है | Applied psychology में मैं ऐसा ही कहूँगा |
तो, इस monotony से बचने का उपाय क्या है ? न, मन को एक ऐसा object चाहिए, mind के objective counterpart में एक ऐसा विषय चाहिए जो कि अनन्त हो | अर्थात् जिसके contact में आने से मनुष्य के मन में कभी भी किसी भी हालत में monotony नहीं आएगी—हमेशा नया, नवीन, नवीनतर, नवीनतम | परमपुरुष एक ऐसी सत्ता हैं, जो हमेशा नूतन हैं, हमेशा नवीन हैं | इसलिए life की monotony से बचने के लिए आध्यात्मिक साधना हर इनसान के लिए फ़र्ज़ है | रुहानी तरक़्क़ी के लिए तो फ़र्ज़ अवश्य ही है; Life की monotony से बचने के लिए भी यह फ़र्ज़ है | (1)
English Translation
Involving in mundane thinking and worldly works all day long brings monotony. Those who do not practice sadhana in their old age say, "Now it is better to die." Those lacking in spiritual practice, even in the tender young age, if they are emotionally hurt or they anticipate feeling mentally hurt, commit suicide. Why? According to applied psychology, I would say they don't have any higher pursuits; hence, the feeling of monotony consumes their mind.
Now, what is the way to prevent such monotony? The objective counterpart of the mind should have such an object which is infinite. That means, coming in contact with such an infinite object of ideation, people will never harbor feelings of monotony - not in any case. That object [Parama Purusa] is ever new, newer and newest. Parama Purusa is that entity who is ever new, always new. Therefore, it is the duty of every person to do spiritual practice to prevent any feelings of monotony in life. For spiritual progress, certainly it is the duty of everyone to do sadhana. And indeed it is your duty to do sadhana to protect yourself from the monotony of life.
Reference
1. Kya' Dharma Vaeyas't'ika Jiivana ka' U'rdhva-Sam'vega Hae, athava' Sa'magrika Vishva ka' Tristariiya Mukti Sopa'na Hae? Subhasita Samgraha, Part 15, Chapter 02 (H) DMC 29 July 1980 Ranchi
== Section: Prabhat Samgiita ==
हे परमपुरुष, युग युगान्तर से मैं तुम्हें पुकार रहा हूँ, तुम अब तो तुम मेरे हृदय कमल पर आओ
हे परमपुरुष, युग युगान्तर से मैं तुम्हें पुकार रहा हूँ,
Prabhat Samgiita 631 : yuge yuge d́ákiyáchi,ánkhi niire bhásiyáchi,
tabu náhi dile dhará, ogo mor dhruva tárá
हे परमपुरुष, युग युगान्तर से मैं तुम्हें खोज रहा हूँ, तुम्हें पाने के लिए तुम्हारा नाम पुकार रहा हूँ, ध्यान साधना के माध्यम से तुमको पाने की चेष्टा कर रहा हूँ, तुम्हारी याद में मेरे आँख से अविरल आंसू झरते हैं। इस सब के बावजूद भी तुम नहीं आए। दर्शन नहीं दिया। हे मेरे ध्रुवतारा, हे मेरे प्रियतम तुम मुझे भूल गए क्या?
हे परमपुरुष, तुम्हारी याद में कितनी रातें बीत गईं, कितने दिन चले गए, कितने ही वर्ष बीत गए। इतने समय में आकाश से कितने तारे उल्का पिण्ड झर गए। तुम्हारी याद में लंबा समय कष्ट में बीता। तुम्हारी आशा में खुशी गीत में बहु काल कट गया---सब व्यर्थ हो गया। इस सब के बावजूद इतने लम्बे इन्तज़ार के बाद भी तुम नहीं आए।
हे परमपुरुष,मैं अपने मन को समझाता हूँ कि तुम जो कुछ भी करते हो मेरी भलाई के लिए करते हो। इसी ढाढस के साथ तुम्हारी आशा में अभी इतनी देर रात में जगा हुआ हूँ। हे प्रभु तुम सदा त्रुटिओं को क्षमा करते हो, मेरी त्रुटिओं को क्षमा करो, और कृपा करो जिससे यह कष्ट दूर हो जाय।
हे परमपुरुष बाबा, मैं तुम्हें प्यार करता हूँ, हे अन्धकार को दूर करनेवाले, तुम सदा सजाग हो, तथा मेरी मन मंदिर मनोभूमि में विजाजमान हो। अब तो मेरे हृदय कमल पर आओ।
- Gopi
== Section 3: Links ==
