Baba
Types of peace: bad to beneficial
Namaskar,
A woman in an Indian household does not raise her voice against her abusive husband due to social pressure. The husband may take out his frustrations by beating his wife and children. Due to fear and respect for the dogmatic social norms, the wife tolerates her husband’s cruel behavior quietly. From the outside, the household may appear quiet and peaceful as there is no fight. That is static peace. Should such a morbid and static quietness be accepted as desirable peace? According to Ananda Marga ideology, ta’masikii sha’nti (static peace) is not desirable.
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Three types of sha’nti (peace)
According to Ananda Marga teachings, there are three types of sha’nti (peace), namely, (1) ta’masikii (static) sha’nti, (2) sa’ttvikii (sentient) sha’nti, and (3) parama’ sha’nti (perfect peace).
Prout philosophy states, “The cry, “Peace! Peace!” has become a craze in the world today. Can anything be achieved by such cries? There is no way to establish peace except to fight against the very factors which disturb peace.” (1)
#1: Ta’masikii sha’nti / static peace
If the voice of agitation is forcefully smothered during a struggle against exploitation, then the struggle ceases. This cessation of struggle is caused by the victory of the avidyá (negative) forces over vidyá (positive) forces. Many mistakenly think that peace has been achieved as all the noise of struggle has ended. However, this so-called peace is only temporary peace and is ta’masikii sha’nti (static peace).
For instance, consider a situation in any factory wherein there is a serious inequity in wages and the workers only earn 1 dollar per day while the CEO makes 300 times that amount. It is natural that the workers may stop work to agitate for fair wages. The management may call the police to handle the ensuing unrest, and the police may beat up the agitators, or worse, open fire and kill a few of them to intimidate the rest and stop the movement. After this, the intimidated workers may return to work and it may be reported that peace has been restored. And yet the undercurrent of exploitation remains unaddressed. That is static peace.
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#2: Sa’ttvikii sha’nti / sentient peace
When the force of vidyá (positive force) defeats the force of avidyá (negative force), there also the struggle ends. The peace thus obtained is called sa’ttvikii sha’nti (sentient peace). Bringing about sentient peace requires a great deal of effort. This is a desirable situation of peace in collective life.
#3: Parama’ sha’nti / absolute peace
The struggle between avidyá (negative force) and vidyá (positive force) is perpetual. There may be a temporary cessation of struggle from time to time and in different places. If vidyá (positive force) wins we say that sentient peace has been established while if avidyá (negative force) wins then we say static peace has been established. However, these victories are temporary and neither sentient nor static peace is permanent. Permanent relief is possible only with absolute peace. Absolute peace is possible only when one develops bhakti and ensconces their mind in Parama Purus’a.
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Static peace is de-facto standard today
Unfortunately, a vast majority of the general public advocate superficial ta’masikii sha’nti. People try to quiet the commotion without investigating and addressing the main cause. If noise is coming out of a household due to the husband beating his wife then it is a sin not to intervene and stop the exploitation. Most people simply tell the husband and wife to maintain peace by not making noise but don’t try to find out the main cause. By asking the husband and wife not to make noise, an attempt is made to establish static peace. Often, parents yell at their fighting children to maintain silence without discriminating between who is the main troublemaker. In such cases, the parents are setting a bad example by establishing static peace. The correct approach is to find the main cause and rectify it. Such an approach may be more difficult, but the peace thus obtained is sentient and the preferred outcome.
Absolute peace only possible in individual life
Both ta’masikii (static) and sa’ttvikii peace are temporary in nature as the notion of such peace is applicable only in the scope of this world which is a relative reality. The created universe is a relative reality, and there cannot be absolute peace on this relative plane. One can accomplish absolute peace in one’s individual life, but not in collective life. Thus, as sa’dhakas, our goal should be to establish sa’ttvikii sha’nti (peace) in the collective sphere, while seeking Parama’ sha’nti in our individual lives.
https://anandamargauniversal.blogspot.com/
Conclusion
Many times people think that putting an end to a commotion by smothering the struggle against injustice and exploitation is the way to bring peace. However, in such cases, the exploitation and injustice remain unaddressed, and the peace thus obtained is ta’masikii sha’nti / static peace. Ta’masik peace is not permanent, and we should strive for sentient peace in our collective lives. In our individual lives, however, we should strive for Parama’ Sha’nti (absolute peace), as that alone is permanent.
Prout philosophy states, “The cry, “Peace! Peace!” has become a craze in the world today. Can anything be achieved by such cries? There is no way to establish peace except to fight against the very factors which disturb peace.” (1)
In Him,
Samvit
What to do when fight breaks out
When any fight erupts, those onlookers have a specific duty according to our AM ideology. In this case, every Ananda Margii should know what should be done.
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This following is the English summary of the Bangla teaching (Bha’rata, Tantra A’r Ta’ntrika, GD 1966, Calcutta):
Here is a case example: Tom was beating Dick. Hearing this, Harry came and cried out, “Why are you two fighting and beating each other. Stop quarreling! Live together peacefully.” No doubt, Harry’s words are very sweet. But this type of sweet talk has no value. It is useless and worthless. The proper thing is for Harry to find out who the real culprit is: Dick or Tom. If it is found that Tom is the culprit then it is appropriate to immediately support Dick and arrange proper punishment for Tom. This is the only path in Tantra.
If this is not done, and you only say, “Do not quarrel - do not quarrel, live together peacefully, and stop fighting”, then the next day you will find that Tom beat Dick even more severely. This demonstrates that Harry’s attempt at an intervention - i.e. spread the holy water of peace, peace, peace - was completely fruitless. And this will only further convince Tom that he can have his way with Dick without any retribution. So Tom’s audacity will grow exponentially and he will again beat Dick mercilessly. (English summary)
Absolute peace may shower only on individual
Ananda Marga ideology states, “Jiṋátvá shivaḿ shántimatyantameti. Parama Puruśa is Shiva. By knowing Him human beings can attain absolute peace. The word shánti is derived from the Saḿskrta root verb sham plus suffix ktin. Shánti means to remain absorbed in one’s own self. One can attain equanimity and equipoise of mind by knowing Parama Puruśa. This is what is called shánti.” (2)
Ananda Marga ideology states, “When the static force becomes predominant there will be peace, which is termed tamoguńii shánti [static peace]. When the sentient force dominates there will also be peace, which is called sáttvikii shánti [sentient peace]. This fight between the static and sentient forces will continue as long as the universe exists. There cannot be any absolute peace in the realm of relativity. Absolute peace may shower down in an individual’s life, but not on the collective body. When individual animation is suspended in Cosmic animation, or when individual aspiration is suspended in Cosmic aspiration, the result is absolute peace. Absolute peace in the collective body means the suspension of the universe, which is an impossibility.” (3)
“Don't quarrel”: a bogus slogan
Prout philosophy states, “The cry, “Peace! Peace!” has become a craze in the world today. Can anything be achieved by such cries? There is no way to establish peace except to fight against the very factors which disturb peace. Even in the personal life of every human being, there is a constant fight between the benevolent and the malevolent intellect, or between vidyá and avidyá. At times vidyá triumphs, while at other times avidyá wins. In social life, too, this fight between vidyá and avidyá continues. Vidyá has to fight avidyá, and in this fight wherever and as long as vidyá remains triumphant, there is a special type of peace which may be called sáttvikii shánti [sentient peace]. Similarly, wherever and as long as avidyá remains victorious in this fight, there, also, a special type of peace prevails which may be called támasikii shánti [static peace]. Thus we find that peace is actually a relative factor. Absolute or permanent peace cannot occur in collective life because the created universe, which is embedded in the process of saiṋcara [extroversion] and pratisaiṋcara [introversion] is, in fact, dominated first by Avidyá [extroversial force], and then by Vidyá [introversial force], respectively.” (4)
References
1. Prout in a Nutshell Part 3, Problems of the Day
2. Ananda Marga Ideology and Way of Life in a Nutshell Part 11, To Know Him Is to Be Free from All Fetters
3. The Awakening of Women, Economic Self-Reliance – Section A
4. Prout in a Nutshell Part 3, Problems of the Day
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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.
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== Section 2: Prabhat Samgiita ==
I have only one hope
"Tumi path bhúle yadi ele jene shune,nái bá ele, nái ba ele,
sámarthya nái kari nimantrańa,tabu yadi ele avahele..." (Prabhat Samgiita #2246)
Purport:
O’ Parama Purusa, even if You come by mistake or because of forgetting Your path, that will be wonderful. Up until now, You haven’t had a plan to come over here. I will consider that Your fathomless grace. Because I can see that up till this moment, by Your own choice, You have not come. Baba, please be merciful and come to me. By my own merit I do not have any capacity or strength to invite You to come to me. You are my everything - my whole life is revolving around You. My Divine Entity, it is my great hope that You will come, even if by chance, or in disdain, or to discipline me for my bad conduct.
O’ My Supreme One, I want to receive You in a most ceremonial and unique manner. But I do not have a golden throne for Your majestic arrival. Nor do I have a beautiful, charming, silken dais for You. O’ my nearest One, I have not decorated Your path of arrival with alpana. My heart longs to receive and have You. Baba, I have only one hope: that You will come - even if it was not Your intention. I will consider that to be Your endless compassion.
O’ Parama Purusa Baba, You know well that in this thatched hut of mine there is not an abundant amount of wealth. I do not have costly gems and jewels to display or show at the time of Your august visit - nor do I have A-grade bhakti. My dearest, with my heartfelt longing and love, I hope that at least You will bless me and come, even if that was not Your plan.
Baba, You are ever-gracious. I long for Your foot-dust. Please shower me in Your love...
Notes for Prabhat Samgiita #2246:
[1] A'lpana': These are the colourful motifs, sacred art, or decorative painting done on a horizontal surface (walkway, patio etc) on auspicious occasions. Those who have attended DMC might have witnessed how on the walking path across the stage leading up towards Baba's dais there are some very decorative, colourful, attractive designs. In an artistic manner there is a brilliant array of flower pollen, flower petals, or any colorful scented fragrance which are soft and upon which someone can walk comfortably. This beautiful and colourful decoration is known as a'lpana' and it is meant to pay high respect and adoration to the Divine Entity. In our Marga this is used for Baba's holy and auspicious arrival. In common social settings and religious life the general population makes such decorations for the respected Deity. It is also employed in the temples.
[2] In this above song, all the references to worldly riches and wealth such as the "golden throne" and "costly gems and jewels" represent the qualities or merits that a person achieves in life: High education, various skills & good deeds, top-level job, noble character, track record of social service etc. Those “gems and jewels” also refer to great spiritual wealth, i.e. highest devotion or parabhakti. But the sadhaka in this song does not possess any of those worldly attributions - nor does he have high spiritual longing and realisation. Hence he cannot rely upon such attributions to call Parama Purusa. So instead the sadhaka is calling Him with whatever degree of heart-felt devotion he has. This is the special scene which has been expressed in this Prabhat Samgiita.
"Tumi path bhúle yadi ele jene shune,nái bá ele, nái ba ele,
sámarthya nái kari nimantrańa,tabu yadi ele avahele..." (Prabhat Samgiita #2246)
Purport:
O’ Parama Purusa, even if You come by mistake or because of forgetting Your path, that will be wonderful. Up until now, You haven’t had a plan to come over here. I will consider that Your fathomless grace. Because I can see that up till this moment, by Your own choice, You have not come. Baba, please be merciful and come to me. By my own merit I do not have any capacity or strength to invite You to come to me. You are my everything - my whole life is revolving around You. My Divine Entity, it is my great hope that You will come, even if by chance, or in disdain, or to discipline me for my bad conduct.
O’ My Supreme One, I want to receive You in a most ceremonial and unique manner. But I do not have a golden throne for Your majestic arrival. Nor do I have a beautiful, charming, silken dais for You. O’ my nearest One, I have not decorated Your path of arrival with alpana. My heart longs to receive and have You. Baba, I have only one hope: that You will come - even if it was not Your intention. I will consider that to be Your endless compassion.
O’ Parama Purusa Baba, You know well that in this thatched hut of mine there is not an abundant amount of wealth. I do not have costly gems and jewels to display or show at the time of Your august visit - nor do I have A-grade bhakti. My dearest, with my heartfelt longing and love, I hope that at least You will bless me and come, even if that was not Your plan.
Baba, You are ever-gracious. I long for Your foot-dust. Please shower me in Your love...
Notes for Prabhat Samgiita #2246:
[1] A'lpana': These are the colourful motifs, sacred art, or decorative painting done on a horizontal surface (walkway, patio etc) on auspicious occasions. Those who have attended DMC might have witnessed how on the walking path across the stage leading up towards Baba's dais there are some very decorative, colourful, attractive designs. In an artistic manner there is a brilliant array of flower pollen, flower petals, or any colorful scented fragrance which are soft and upon which someone can walk comfortably. This beautiful and colourful decoration is known as a'lpana' and it is meant to pay high respect and adoration to the Divine Entity. In our Marga this is used for Baba's holy and auspicious arrival. In common social settings and religious life the general population makes such decorations for the respected Deity. It is also employed in the temples.
[2] In this above song, all the references to worldly riches and wealth such as the "golden throne" and "costly gems and jewels" represent the qualities or merits that a person achieves in life: High education, various skills & good deeds, top-level job, noble character, track record of social service etc. Those “gems and jewels” also refer to great spiritual wealth, i.e. highest devotion or parabhakti. But the sadhaka in this song does not possess any of those worldly attributions - nor does he have high spiritual longing and realisation. Hence he cannot rely upon such attributions to call Parama Purusa. So instead the sadhaka is calling Him with whatever degree of heart-felt devotion he has. This is the special scene which has been expressed in this Prabhat Samgiita.
== Section: Important Teaching ==
Real formula of weapons
Ananda Marga philosophy states, "Nowadays science means creating new weapons – strengthening the hands of warmongers; but the spirit of science should not be like this; and at the start, in the primordial phase of human life it was not so. Yes, there is necessity of weapons – weapons not for strengthening the hands of warmongers, but for providing security for good ideas, good thoughts, and good persons. Science should be just like art: science for service and blessedness, “Art for service and blessedness,” I said; and I say, science is also for service and blessedness. Science should always be utilized for the proper progress of human society.” (1)
Note: In the above quote Baba is guiding us that all forms of artistic expression - from music to drawing to writing-- are for elevating and serving humanity and goading the mind to more subtle thoughts. In the past nobody could conceive of this beautiful and vast idea, especially in materialistic societies where art has become a showpiece for baser propensities. That only shows why Baba's teaching is so unique.
Reference
1. A Few Problems Solved Part 7, Renaissance in All the Strata of Life
== Section: Important Teaching ==
No salvation by this route
Kindly read the below quote from Baba's teachings. At the end of the quote a question has been posed. If your answer to the question is correct then it means you read Baba's books carefully; and, if your answer is wrong or you do not know the answer, then it signifies that you need to pay more attention when reading Guru's teachings. After all, if sadhakas are not diligent in studying Baba's books then who is going to read them - non-margiis?
Here then is the quote:
Ananda Marga ideology states, "There are some people who die after fasting for thirty or forty days. The members of their community think that they have attained salvation thereby, but one cannot attain salvation by fasting in this way." (1)
Question: Who is Baba referring to in the above quote?
--
Answer: Both Vinoba Bhave and Balak Brahmacari fall in this category. They both died after extended fasts, and in both cases their followers thought they had attained supreme realisation (moksa), but in His above teaching Baba informs us otherwise.
Verily, so many have passed in this way - especially monks have died from long fasts and their followers believe they got moksa. That is a misnomer within the Hindu religion.
If due to lack of food one attained salvation, then what about all those in economically destitute nations who have starved to death such as during terrible famines. Did they too all attain moksa?
Reference
1. Ananda Marga Ideology & Way of Life - 10, Ideation on Brahma
== Section 3: Links ==
