Baba
Ideal avadhuta & for all sadhakas
Namaskar,
We should search and seek out avadhutas / avadhutikas according to this definition which Baba has given in His renowned discourse, "Kashi Avadhuta Sabha".
https://anandamargauniversal.blogspot.com/
Avadhutas should not do this
Sadguru Baba says, "Sincerity means they [avadhutas / avadhutikas] should be one in thinking, saying, and in action. There will be no difference in their thinking, saying, and action. There will be no hypocrisy. Their saying and action will be clear, concrete, and conclusive. In our day to day life, we meet some persons - those who are thinking one thing, saying another, and doing some other thing. The avadhutas should not do this thing. Their heart should be clean and simple. The simple heart is the only qualification of the sadhakas." (1)
In reading Baba's above teaching, we can easily understand that merely having the title of avadhuta and the suffix -ananda attached to the end of the name does not make one an avadhuta. Dress and name alone are not enough. Everybody and anybody can get those two things: dress and name.
In order to become a true avadhuta, sincerity is needed. Without that, one will never be a true avadhuta. Those who have the dress and name of an avadhuta but lack the requisite sincerity should still try and pursue this endeavour of becoming a true avadhuta. In fact, everyone should aspire to this ideal. The type of sincerity Baba describes above is the sign of an ideal sadhaka.
https://anandamargauniversal.blogspot.com/
Perfect symmetry: thought, word, & deed
We should all seek out and find such persons who are true avadhutas. And we should aim for that ideal ourselves by achieving perfect symmetry between thought, word, and deed.
Ananda Marga philosophy states, "There must not be any gap between your thinking and your actions. If there is any gap, that gap should be minimized step by step, and finally thought and action should coincide." (2)
Ananda Marga philosophy states, "In the final stage, that is, when one attains the stage of devatá, then what one thinks, one says; and what one says, one does. There is no difference amongst thinking, saying, and doing. And that is the best stage of human structure or human existence. You should all try to be like this, and I want the number of such persons, who have attained the stratum of devatá, to increase. And you have become workers, or wholetimers, just to increase the number of these devatás in human society." (3)
Way to attain supreme stance
Ananda Marga philosophy states, "One who is totally absorbed in ideation on the Supreme becomes one with the Supreme at the time of death. This is certainly true in the case of devotees. The duality between the one who serves and the entity served ceases to exist. Ultimately the one who serves, the entity who is served, and the action of serving become fused into one. If one’s goal is right, one is sure to attain the supreme stance. And one who attains the supreme stance will never make the mistake of differentiating between high and low, literate and illiterate, touchable and untouchable."
Shmasháne vá grhe, hirańye vá trńe,
Tanuje vá ripao, hutáshe vá jale.
Svakiiye vá pare samatvena buddhyá,
Viráje avadhúto dvitiiyo Maheshah.
[The sádhaka who views everything with equanimity, be it his home or the burial ground, gold or grass, his own children or his enemies, fire or water, his own property or another’s property, lives in the world as an avadhúta, as if the second manifestation of Shiva.] (4)
It is very clear that those avadhutas who do not follow the code of discipline are fake, and not at all up to the proper standard.
https://anandamargauniversal.blogspot.com/
Namaskar,
in Him,
Tapeshvara
References
1. Kashi Avadhuta Sabha, May 1980
2. Yoga Psychology, The Cult of Spirituality – the Cult of Pinnacled Order
3. Ánanda Vacanámrtam Part 1, From Animality to Divinity
4. Ananda Marga Ideology & Way of Life - 9, The Devotee and the Lord
* * *
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 ==
PS Intro: Parama Purusa is most loving for the bhakta. Because Parama Purusa lives all the 24hrs with the sadhaka, not only in this life but all future lives as well. Parama Purusa lives with everyone but those who feel this realise this experience how their life is full of bliss. They never feel sorrow because Parama Purusa is with them all the time to help them always. Singing and chanting His name brings greater proximity and affection, and the bhakta wants more intimacy. This song flows in that way.
"Tumi, esechile mor bakul vitáne, ná boliá gele kár ghare, shiharańe shońite dolá ese, bhuliá gele kár tare..." (Prabhat Samgiita #4320)
Purport:
O’ Parama Purusa, You came to my alcove during that verdant spring season. That time the place was surrounded by innumerable bakul flowers which were in bloom. But why and to whose abode did You go away towards without telling me? With Your auspicious arrival, spiritual horripilation (goosebumps) arose throughout my entire existence. You vibrated the very pulsation of my being. Baba, by having You in such an intimate and close way, my life has become meaningful. It is Your krpa. Soon after that golden dawn, Your liila moved into a different phase. You went away, forgetting me, leaving me crying all alone. My Dearmost, where did You go and who were You with that time.
O’ Supreme Entity, ever since that occasion I have spent countless days and nights waiting - sitting by my balcony - threading heaps of flower garlands for You. But that was all in vain because You did not come. It is painful because now I don’t see Your attractive, charming smile; You are keeping Yourself distant. Now I am not seeing that radiant grin which I used to see on Your lips when You were with me.
O’ Parama Purusa Baba, in longing for You, ages have passed since You came near. Springtime has finished, and now summer has come. My entire garden of those sweet, fragrant bakul blossoms has dried up and withered away in this hot season. Today that same terrace - where I used to sit and make malas for You and wait - is full of spider webs. It is heartbreaking how You have gone so far away. My mind has completely withered away in the absence of Your blissful presence.
O’ my Prabhu, please shower Your causeless grace and appear in a very intimate and resplendent way…
Notes for Prabhat Samgiita #4320:
[1] Arbor: A shady garden alcove with sides and a roof formed by trees or climbing plants trained over a wooden framework..
[2] Hot Season: In the absence of His presence, the sadhaka feels a dryness in his heart. Summer season - or hot season - has been used as a metaphor in this song to express that dryness in the bhakta’s heart, where one's spiritual feeling is lower. And this happens with each and every sadhaka. When one feels dry and out of their spiritual flow then that is the dry or summer season. In contrast, when one's flow of sadhana is good then that can be compared with springtime where everything is lush and verdant. In their dhya'na they feel greater proximity with Parama Purusa - that is why it is compared with springtime. But when one is experiencing the dryness of summer, that spiritual flow is not there. In that case, the best approach a bhakta can take is to sincerely request Baba to grace them in their meditation.
== Section 3: Important Teaching ==
Good deeds alone are binding
In the general society, there are so many people who do not like to do sadhana. They justify to themselves and to others that, “I am not harming anybody, and I am busy in social service - helping the poor. So I do not need anything more. By this way God will be gracious. And I will realise Parama Purusa.”
The central idea is they in a confused state think that by doing good deeds and social service, that is enough. And there is no need to follow 16 points / sadhana etc, to realise Parama Purusa.
Ananda Marga ideology states, “Some people say, “Keep on doing good deeds – that is sufficient.” No, that is not enough. Suppose some people perform good deeds, but they have no definite goal before them: this will not produce any good result, their effort will be futile. Suppose you want to move forward: you should also know which way to move, otherwise your entire movement will be meaningless. All your time, your hard effort, and your sincerity will go in vain. Hence it is not enough to simply say, “Keep on doing good deeds.” Even those good deeds should have a clear goal. Why should I do good deeds? I should have a clear idea in which direction to move while doing those good deeds.” (1)
Ananda Marga ideology guides us, "It is incorrect to say that merely doing good deeds is enough: People must hold an object of ideation in their minds. And that supreme object of ideation is Parama Purusa. Only then if some good action is performed will it be successful. Now if one wants to do some good deed excluding Paramatma that will not be a good deed. This will be sheer selfishness on your part, and nothing good can come from it." (2)
Moreover, Guru’s teaching points out that if you do good deeds devoid of Cosmic ideation then you will be bound. And also your ego will mushroom and you will degenerate.
In human life there should be a goal. Doing anything without a goal is useless. And the goal should always be Parama Purusa the eternal Entity. So doing good deeds alone is not enough. One has to do sadhana and the goal should be Parama Purusa.
Only those works done with the motive of serving and pleasing Parama Purusa can be called good works. Failing that, it is just an act of selfishness. Thus every sadhaka must work thinking of Him - and for that sadhana is needed.
References
1. Subhasita Samgraha - 11, What Is the Way?
2. Subhasita Samgraha - 11, What Is the Way?
== Section: Important Teaching ==
Only acting in a drama
Ananda Marga ideology guides us, "If the actors in that drama think: “I am merely playing a part,” “I am only acting” they will never be disturbed by undue pain or pleasure. Those who play the role of Sah jahan shout, jump or try to escape from prison. But the persons playing the part of Sájáhán know very well that they are only acting in a drama. They know that after having played their role they will go home and eat rice and curry. But on this universal stage, however, those people, those jiivas, who act in the drama, forget that they are mere actors, that their real home is elsewhere, that this universe is only a stage – a platform and that they will go home and eat rice and curry. While taking part in the drama they think that they are actually the characters of the drama – the real Sájáhán. And as a result they either suffer from too much pain or enjoy too much pleasure. Sometimes out of too much joy they lose their equilibrium – their common sense. In Bengali parlance it is said that when people are puffed up with pride they spurn the world. But why does this happen? It happens because the jiivas forget they are playing a role, acting in a drama. In a drama some play a tragic role – others a joyful role. If those who are sádhakas are constantly aware that they are merely playing a role as an actor, they will never be overcome by sorrow or overwhelmed with joy."
"Before the creation of this universe, Parama Puruśa was in His Nityánanda stance – He was enjoying Himself. He was overwhelmed with His own ánanda. After the creation of the universe, He had His Nityánanda and also His Liilánanda. To play with lesser jiivas is His Liilánanda. Now the jiṋániis and the karmiis will declare – “Oh, what a terrible game, what a terrible liilánanda our Parama Puruśa is playing with us: He enjoys His liilánanda but we can hardly tolerate it any more. We have to earn a living and buy a house – there are so many problems to face in life. Yet He is playing His game of joy and sorrow with us.”" (1)
Reference
1. Ananda Vacanamrtam - 6, Nityánanda and Liilánanda
== Section: Important Teaching ==
Prout philosophy states, “Today there are too many obstacles on the path of morality. Urban civilization is one of the chief reasons of moral degeneration because many people are compelled to live undesirably in small, congested places. This is inimical to morality in individual life. Solitary living for some time is essential for the cultivation and development of morality.”
“Where the population is very dense, milk and vegetables are in short supply, and these are indispensable for healthy survival. When the demand is more than the supply, adulteration goes unchecked. To meet the deficit in the supply of milk, people mix water with it. To meet the demand for diamonds, imitation diamonds are produced, because the demand is more than the supply. Cities become dens of corruption because of antisocial elements, but generally such things are not noticeable in villages.” (1)
There are many swindlers lurking in their midst
Prout philosophy states, “In villages, everybody knows everyone else. Everybody knows the livelihood of their neighbours. But even after twenty years of living in a city people seldom get acquainted with their neighbours. They don’t even know that there are many swindlers lurking in their midst.”
“However, the slogan, “Go back to the village” alone will not suffice. City life has a great attraction for people generally so they run to cities for their livelihood. To stop this trend intellectuals and others will have to look for their livelihood in villages. The supply of cheap electricity and the expansion of cottage industries in villages are of paramount necessity today. By cottage industries I do not mean outdated, primitive handicrafts. Cottage industries must be efficient, modern mechanized units.”
“From the economic viewpoint decentralization is an absolute necessity. With the exception of heavy industries and essential government offices, all industry should be shifted to the villages. To stop overcrowding in the cities this is the only feasible approach.”
“Villages are not congested, so antisocial people will not be able to hide themselves there. If they try, the police can easily detect them.” (2)
References
1. Prout in a Nutshell - 6, Dialectical Materialism and Democracy
2. Prout in a Nutshell - 6, Dialectical Materialism and Democracy
== Section: Important Teaching ==
Starting point of religion
Ananda Marga philosophy states, "Behind the origin of a religion lies the inborn fear psychology of human beings. Human beings started religious practice to appease the different natural phenomena – the hills and mountains, the rivers and oceans, the forests, thunder and lightening, the morning and evening, and so on. Such religious practice was based on the instinct for self-preservation: the only intention being to propitiate the gods and goddesses of diverse moods. Some kind of imaginary faith worked in the back of people’s minds. Such psycho-sentiments arose after human beings came in contact with the different natural phenomena. The roots of most religions lie in the worship of a particular natural phenomenon. Some religions centered around the moon, some the sun, and others a stone image."
"The roots of most religions lie in the worship of a particular natural phenomenon. Some religions centered around the moon, some the sun, and others a stone image. Later on people created an improvised philosophy to support the worship of that physical phenomenon. They advanced the philosophical argument that it was possible to attain the unlimited by worshipping its limited form. They declared their temples, mosques and churches made of bricks as sacred places. A strong sentiment developed for the worship of different deities. So blind were their sentiments that they refused to listen to rationality. Take the case of cows: Hindus worship cows as something holy, apparently because they give us milk. But if cows are revered as mothers for giving us milk, shouldn’t buffaloes be given a similar status? Actually, buffaloes give more milk than cows. Unfortunately, the blind religious followers refuse to listed to logic as their religious sentiment for cows has taken root deep in their minds. People are fed these ideas since childhood, so later on it becomes impossible for them to discard them. Science students understand the reason for a lunar or solar eclipse. They know that the eclipse does not occur because the sun or moon has been devoured by the mythological demons Ráhu and Ketu (Umbra and Penumbra). Yet due to the deep rooted Saḿskaras in the mind, they rush to take a holy bath in the Ganges during the eclipse. This is the result of blind faith."
"When the wave of physical sentiment becomes stronger than the wave of logic, we call it blind faith or religious bigotry." (1)
Reference
1. A Few Problems Solved - 2, Human Society Is One and Indivisible – 2
== Section 4: Links ==
Postings to Read
Growing threat: stampede
Against AM to do dual marriages
Science gone awry
Existence of Prout in everyday life
Satya: for everyone's well-being
