Baba
How to achieve social progress
Namaskar,
In today’s society, there is a growing number of people dominated by a selfish nature. Politicians and bloodsucker capitalists have shown the path to the general public on how to lead a selfish life. Many politicians sow doubt and question why one should pay taxes for education when one does not have children; and, they promote similar notions that foster selfishness. In the world, about 50% of people are uneducated, and they do not understand sophisticated policies set by the politicians.
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It is the responsibility of the teachers, researchers, economists, and others who are educated to hold their feet to the fire and ensure those politicians propagate the right ideas. Shrii Prabhat Ranjan Sarkar provided Prout philosophy, and it is the duty of Ananda Margiis around the world to spread the philosophy of Prout. If people follow Prout philosophy, they will make it their own. For example, in a village no one knew about yoga, and one yogii gave a lecture on yoga, and 10 people liked the idea. Those 10 people practiced yoga, and became yoga teachers. Over time, more people became interested, and yoga spread around the world.
Move together in a society
When one thinks about the whole society, by considering the society as their own, then one develops the social responsibility to take care of all. Baba said that in ancient India when masses used to go on pilgrimage by foot, if something happened to one person’s health, then everyone would stop and ensure that the unwell person was fit, and then only would they resume their journey. They would not leave anyone behind. Baba says that if a society has to wait to bring everyone together it is better so that everyone can move together. That is best for the progress of society. If a society fails to wait for someone who was left behind and instead moves on without them, then that society is not good.
Let us say that there are two groups, namely group A and group B, who are making a journey to a destination.
It is the responsibility of the teachers, researchers, economists, and others who are educated to hold their feet to the fire and ensure those politicians propagate the right ideas. Shrii Prabhat Ranjan Sarkar provided Prout philosophy, and it is the duty of Ananda Margiis around the world to spread the philosophy of Prout. If people follow Prout philosophy, they will make it their own. For example, in a village no one knew about yoga, and one yogii gave a lecture on yoga, and 10 people liked the idea. Those 10 people practiced yoga, and became yoga teachers. Over time, more people became interested, and yoga spread around the world.
Move together in a society
When one thinks about the whole society, by considering the society as their own, then one develops the social responsibility to take care of all. Baba said that in ancient India when masses used to go on pilgrimage by foot, if something happened to one person’s health, then everyone would stop and ensure that the unwell person was fit, and then only would they resume their journey. They would not leave anyone behind. Baba says that if a society has to wait to bring everyone together it is better so that everyone can move together. That is best for the progress of society. If a society fails to wait for someone who was left behind and instead moves on without them, then that society is not good.
Let us say that there are two groups, namely group A and group B, who are making a journey to a destination.
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(a) In group A, when a person is unwell, then others wait instead of moving ahead, to ensure that the person is alright. And when the person becomes healthy, then they move together. If the person is unwell, then the people in group A will put the unwell person on their shoulders and move along towards their destination.
(b) In group B, when a person is unwell, then others in group B leave the unwell person behind and move ahead towards their destination.
Which group is better? Even though the speed of movement of group A is a little slower, there exists a feeling of brotherhood and cohesiveness. Whereas in group B, they left the unwell person behind and moved along without them. This demonstrated that they did not care for everybody.
Baba says group A is much better because there will be peace and togetherness; everyone will care for each other to build a wonderful society. Sama’nam ejati iti samaja -- everyone should move together in a society. Baba wants us to build such a society.
Religions did not aim to build one society
Religions did not think of forming that type of society. Each religion propagated philosophies to benefit a certain group or class. For example, when a group of Muslims live in a village, they will only care for other Muslims. And when they see a non-Muslim, they do not hold the same feeling of togetherness as they have for their fellow Muslim. Similarly, where Hindus live, brahmins have a feeling of togetherness towards their fellow brahmins, not for others.
Increasing the periphery of mind
One other outcome is that when one group of society is left behind they will attack others who are moving forward. So leaving a group behind is not a good idea. If one group is mean-minded and exploiting others, there will not be any peace in society.
(a) In group A, when a person is unwell, then others wait instead of moving ahead, to ensure that the person is alright. And when the person becomes healthy, then they move together. If the person is unwell, then the people in group A will put the unwell person on their shoulders and move along towards their destination.
(b) In group B, when a person is unwell, then others in group B leave the unwell person behind and move ahead towards their destination.
Which group is better? Even though the speed of movement of group A is a little slower, there exists a feeling of brotherhood and cohesiveness. Whereas in group B, they left the unwell person behind and moved along without them. This demonstrated that they did not care for everybody.
Baba says group A is much better because there will be peace and togetherness; everyone will care for each other to build a wonderful society. Sama’nam ejati iti samaja -- everyone should move together in a society. Baba wants us to build such a society.
Religions did not aim to build one society
Religions did not think of forming that type of society. Each religion propagated philosophies to benefit a certain group or class. For example, when a group of Muslims live in a village, they will only care for other Muslims. And when they see a non-Muslim, they do not hold the same feeling of togetherness as they have for their fellow Muslim. Similarly, where Hindus live, brahmins have a feeling of togetherness towards their fellow brahmins, not for others.
Increasing the periphery of mind
One other outcome is that when one group of society is left behind they will attack others who are moving forward. So leaving a group behind is not a good idea. If one group is mean-minded and exploiting others, there will not be any peace in society.
https://anandamargauniversal.blogspot.com/
Unhappiness and discontentment arise in society for two reasons. First, people are being neglected, and as a result, they will attack those who neglected them. The reason they will attack is because they were left behind or deprived of their needs. Second, one group has strong love for everyone in their group, but they exploit anyone who is not in their group. Both reasons display mean-mindedness and are not good; both are condemnable.
Baba says when you have love for your own clan then extend that love beyond your clan to the whole world by thinking everyone is the child of Parama’tma’. Capitalism and other selfish philosophies propagate the idea that no one is mine except myself. This feeling is extremely mean-minded and anti-social.
People often say that, “I need to take care of myself”, or “I am going to a restaurant to treat myself by eating good food”. Or they say, “Lately, I have not treated myself well, and today I am going to do something special for myself.” This type of feeling is a representation of extreme mean-mindedness. By spreading Prout philosophy, slowly selfishness and capitalism will be removed from society.
Conclusion
AM philosophy says that the whole world is one society. Everyone is my own. With this type of feeling, love for each other will increase in a society. A lot of problems which exist today in the world or the new ones arising every day can be prevented by developing togetherness and removing self-interest by thinking the whole world is one society, and everyone is my own.
In Him,
Nirakar
They march ahead, singing in unison
Prout philosophy states, “What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison. In their eagerness to move ahead with others they forget their trifling differences which might have led to angry exchanges and court cases in their families, even down to three generations. It is because of the petitions of the complainant in a land dispute that some people go so far as to spend ten or twenty times more than the piece of land is worth. The essence of cooperation resulting from this collective movement aims at expanding a person’s mind by striking down the barriers of meanness. I repeat that a true society is like such a group of pilgrims who attain a deep psychic affinity while travelling together which helps them solve all the problems in their individual and social lives.” (1)
“Human beings of the world, unite!”
Prout philosophy states, “Sadvipras will firmly declare, “All human beings belong to one race. Everyone has equal rights. Human beings are brothers and sisters!” These sadvipras will sternly warn the exploiters of society, “The exploitation of human beings cannot be allowed!” and, “Religious hypocrisy cannot be tolerated!” Giving a clarion call to the fragmented human society from beneath the saffron flag, the symbol of service and sacrifice, they will proclaim at the top of their voices, “Human beings of the world, unite!” (2)
References
1. A Few Problems Solved Part 6, The Spirit of Society
2. Problems of the Day, Point #37
Unhappiness and discontentment arise in society for two reasons. First, people are being neglected, and as a result, they will attack those who neglected them. The reason they will attack is because they were left behind or deprived of their needs. Second, one group has strong love for everyone in their group, but they exploit anyone who is not in their group. Both reasons display mean-mindedness and are not good; both are condemnable.
Baba says when you have love for your own clan then extend that love beyond your clan to the whole world by thinking everyone is the child of Parama’tma’. Capitalism and other selfish philosophies propagate the idea that no one is mine except myself. This feeling is extremely mean-minded and anti-social.
People often say that, “I need to take care of myself”, or “I am going to a restaurant to treat myself by eating good food”. Or they say, “Lately, I have not treated myself well, and today I am going to do something special for myself.” This type of feeling is a representation of extreme mean-mindedness. By spreading Prout philosophy, slowly selfishness and capitalism will be removed from society.
Conclusion
AM philosophy says that the whole world is one society. Everyone is my own. With this type of feeling, love for each other will increase in a society. A lot of problems which exist today in the world or the new ones arising every day can be prevented by developing togetherness and removing self-interest by thinking the whole world is one society, and everyone is my own.
In Him,
Nirakar
They march ahead, singing in unison
Prout philosophy states, “What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison. In their eagerness to move ahead with others they forget their trifling differences which might have led to angry exchanges and court cases in their families, even down to three generations. It is because of the petitions of the complainant in a land dispute that some people go so far as to spend ten or twenty times more than the piece of land is worth. The essence of cooperation resulting from this collective movement aims at expanding a person’s mind by striking down the barriers of meanness. I repeat that a true society is like such a group of pilgrims who attain a deep psychic affinity while travelling together which helps them solve all the problems in their individual and social lives.” (1)
“Human beings of the world, unite!”
Prout philosophy states, “Sadvipras will firmly declare, “All human beings belong to one race. Everyone has equal rights. Human beings are brothers and sisters!” These sadvipras will sternly warn the exploiters of society, “The exploitation of human beings cannot be allowed!” and, “Religious hypocrisy cannot be tolerated!” Giving a clarion call to the fragmented human society from beneath the saffron flag, the symbol of service and sacrifice, they will proclaim at the top of their voices, “Human beings of the world, unite!” (2)
References
1. A Few Problems Solved Part 6, The Spirit of Society
2. Problems of the Day, Point #37
* * *
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 ==
Garland in hand
"Álor rathe ásbe tumi, áj jáni nishcaya nishcoy..." (Prabhat Samgiita #0978)
Purport:
My Parama Purusa, by Your mercy, I know that You will certainly come today riding the chariot of refulgence. And You will remove the darkness of ignorance and avidya maya from my mind and make me fearless.
Baba, day and night, I waited for You with a garland in hand. So much time passed in this way - just I was watching for Your august presence. At long last, on this night, all my doubts have vanished; the auspicious hour has arrived. I see that You have come - You are here, my nearest One.
Parama Purusa, in the resonance of Your tune and on the stage of the insurmountable brilliance of the hiranmaya loka, I have been ensconced in Your dhyana for ages, counting the prahara and tithis for Your exquisite arrival.
Baba, today You have come; I received Your causeless grace. My Lord, I surrender everything at Your lotus feet...
Notes for Prabhat Samgiita #0978:
[1] Resonance of Your Tune: This is a metaphor. When the sadhaka's mind reaches the hiranyamaya kosa and hears the omnkara sound, that is the "resonance of His tune." That is what the sadhaka is experiencing in this song.
[2] Insurmountable Effulgence [Dyuti-te Durjay]: Because of its brilliant effulgence it is very difficult to go beyond the hiranmaya kosa. In deep meditation, when the mind reaches up to the hiranmaya kosa, then one sees only a golden effulgence. In that state, the sadhaka becomes one with the Cosmic Mind, i.e. mukti. Beyond that is satya loka where Nirguna Brahma resides. When one reaches satya loka, that is salvation, moksa. Because of its unimaginable and exquisite effulgence, the hiranmaya kosa is insurmountable. In that state one can get mukti, but not moksa. That is what has been described in this Prabhata Samgiita.
The hiranmaya kos'a is the subtlest layer of mind, and Nirguna Brahma resides beyond the hiranmaya kos'a. So when the mind is below satyaloka, the sadhaka does not realise Nirguna Brahma. They do not attain salvation. To realise Him, the mind must go beyond the hiranmaya kos'a. Thus, only when the mind reaches beyond the hiranmaya kos'a can one merge into Parama Purusa. Hence, the hiranymaya kos'a is the final gateway for reaching up to Him. And the colour of the hiranmaya kos'a is golden and there one hears the omnkara sound. Beyond that state, in satya loka, there is no sound and there is no colour. The sadhaka merges in the bliss of expressionless Nirguna Brahma. That is salvation, or moksa.
To cross that golden effulgence of the hiranmaya kosa, His grace is needed. Without His grace, it is not possible to get moksa. In the above song, the sadhaka has been basking in the effulgence of the hiranmaya kosa, waiting for Parama Purusa to shower His grace and lead him across - i.e. grant Him salvation.
Ananda Marga ideology says, "The subtlest expression of mind is in the hirańmaya kośa, which is the first expression of mahattattva. Establishment in this kośa in a universal manner is Savikalpa samádhi. When after emerging from the Samśkara, the hirańyamaya merges in attributeless Brahma, then this is called nirvikalpa samádhi." (1)
Ananda Marga ideology says, "Hiranmaya Kos'a: In this kos'a the body [or] even the knowledge of 'I' is not much in evidence; the consciousness of individuality is present, ill-defined and unclear. This is the subtlest layer of mind around the a'tman. In fact, the feeling of 'I' is reflective in this kos'a only because of its close proximity to the vijinanamaya kos'a. Here sattva is dominant, rajah is less and tamah is least."
Hiranmaye pare kose, Virajam Brahma niskalam (Vedas)
"This kos'a is derived from the Tapah or Hiranmaya loka; its name means 'made of gold' and hence it is as pure and beautiful as gold. The Satya Loka which is the finest loka in the cosmic mind and where Brahma resides does not exist in the form of a kos'a because kos'as are limited while satya is unlimited and imperishable. Satya loka cannot therefore be part of any limited and perishable body formed of five kos'as. In Satya loka the a'tman alone exists; only due to the influence of Prakrti five kos'as or realms come into existence." (2)
[3] Prahara: A measurement of time equal to 3 hours.
[4] Tithis: One day in the moon calendar. In the moon calendar, each month is comprised of 28 days.
References
1. Subhasita Samgraha - 1, Call of the Supreme
2. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
"Álor rathe ásbe tumi, áj jáni nishcaya nishcoy..." (Prabhat Samgiita #0978)
Purport:
My Parama Purusa, by Your mercy, I know that You will certainly come today riding the chariot of refulgence. And You will remove the darkness of ignorance and avidya maya from my mind and make me fearless.
Baba, day and night, I waited for You with a garland in hand. So much time passed in this way - just I was watching for Your august presence. At long last, on this night, all my doubts have vanished; the auspicious hour has arrived. I see that You have come - You are here, my nearest One.
Parama Purusa, in the resonance of Your tune and on the stage of the insurmountable brilliance of the hiranmaya loka, I have been ensconced in Your dhyana for ages, counting the prahara and tithis for Your exquisite arrival.
Baba, today You have come; I received Your causeless grace. My Lord, I surrender everything at Your lotus feet...
Notes for Prabhat Samgiita #0978:
[1] Resonance of Your Tune: This is a metaphor. When the sadhaka's mind reaches the hiranyamaya kosa and hears the omnkara sound, that is the "resonance of His tune." That is what the sadhaka is experiencing in this song.
[2] Insurmountable Effulgence [Dyuti-te Durjay]: Because of its brilliant effulgence it is very difficult to go beyond the hiranmaya kosa. In deep meditation, when the mind reaches up to the hiranmaya kosa, then one sees only a golden effulgence. In that state, the sadhaka becomes one with the Cosmic Mind, i.e. mukti. Beyond that is satya loka where Nirguna Brahma resides. When one reaches satya loka, that is salvation, moksa. Because of its unimaginable and exquisite effulgence, the hiranmaya kosa is insurmountable. In that state one can get mukti, but not moksa. That is what has been described in this Prabhata Samgiita.
The hiranmaya kos'a is the subtlest layer of mind, and Nirguna Brahma resides beyond the hiranmaya kos'a. So when the mind is below satyaloka, the sadhaka does not realise Nirguna Brahma. They do not attain salvation. To realise Him, the mind must go beyond the hiranmaya kos'a. Thus, only when the mind reaches beyond the hiranmaya kos'a can one merge into Parama Purusa. Hence, the hiranymaya kos'a is the final gateway for reaching up to Him. And the colour of the hiranmaya kos'a is golden and there one hears the omnkara sound. Beyond that state, in satya loka, there is no sound and there is no colour. The sadhaka merges in the bliss of expressionless Nirguna Brahma. That is salvation, or moksa.
To cross that golden effulgence of the hiranmaya kosa, His grace is needed. Without His grace, it is not possible to get moksa. In the above song, the sadhaka has been basking in the effulgence of the hiranmaya kosa, waiting for Parama Purusa to shower His grace and lead him across - i.e. grant Him salvation.
Ananda Marga ideology says, "The subtlest expression of mind is in the hirańmaya kośa, which is the first expression of mahattattva. Establishment in this kośa in a universal manner is Savikalpa samádhi. When after emerging from the Samśkara, the hirańyamaya merges in attributeless Brahma, then this is called nirvikalpa samádhi." (1)
Ananda Marga ideology says, "Hiranmaya Kos'a: In this kos'a the body [or] even the knowledge of 'I' is not much in evidence; the consciousness of individuality is present, ill-defined and unclear. This is the subtlest layer of mind around the a'tman. In fact, the feeling of 'I' is reflective in this kos'a only because of its close proximity to the vijinanamaya kos'a. Here sattva is dominant, rajah is less and tamah is least."
Hiranmaye pare kose, Virajam Brahma niskalam (Vedas)
"This kos'a is derived from the Tapah or Hiranmaya loka; its name means 'made of gold' and hence it is as pure and beautiful as gold. The Satya Loka which is the finest loka in the cosmic mind and where Brahma resides does not exist in the form of a kos'a because kos'as are limited while satya is unlimited and imperishable. Satya loka cannot therefore be part of any limited and perishable body formed of five kos'as. In Satya loka the a'tman alone exists; only due to the influence of Prakrti five kos'as or realms come into existence." (2)
[3] Prahara: A measurement of time equal to 3 hours.
[4] Tithis: One day in the moon calendar. In the moon calendar, each month is comprised of 28 days.
References
1. Subhasita Samgraha - 1, Call of the Supreme
2. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
== Section: Important Teaching ==
Alert: this below teaching from Baba is not for hardcore gay people and their fanatical supporters. This is for sincere Ananda Margiis.
Ananda Marga Caryacarya states, "An animal life is given to carnal pleasure human life is for sádhaná." (1)
In Ananda Marga, human life is for sadhana; thus the mind must be guided in this way. Yet that is impossible if one is plunged in sexual dealings etc. Indeed, if one is indulged in sex solely for the sake of sex, as is the case with homosexuals / gays etc, then sadhana is not possible. Such types of persons cannot understand Ananda Marga teachings. They cannot grasp that the mind should be goaded towards Parama Purusa. An aspirant should remain in Brahmabhava throughout the day. Then sadhana will be successful, otherwise not. So the mind should be trained accordingly. Gay / lustful sexual relations undermine this endeavour.
Alert: this above teaching from Baba is not for hardcore gay people and their fanatical supporters. This is for sincere Ananda Margiis.
Reference
1. Caryacarya - 2, Sadhana, Point #4
== Section: Important Teaching ==
You know exponentially more than I know
"Toma'r ka'che ca'ite giye lajja' peye ela'm phire..." (Prabhat Samgiita #0652)
Purport:
When I came to You I was thinking to request You to grant me some boons. I came to You harbouring so many worldly desires. But without asking for anything at all, I returned in shyness because I understood that You know and fulfil all my needs and requirements far better than I. Baba, all within Your mind.
Baba, whatever little I know about myself, and whatever I think is mine, You know exponentially more than that. Whatever my needs may be, You go on giving without my even asking.
Baba, You are my eternal Bandhu and have saturated my heart with Your colourful, charming attraction and affection. Everything will undergo change in this transitory universe, but the garland of love which has been born in my thoughts and mixed with divine love will never perish. Baba, You are most loving…
== Section 3: Links ==
