What to ask, what not + 2 more

Baba

What to ask, what not

Namaskar,

In Ananda Marga, we are essentially taught not to pray to God, so no one asks Parama Purusa for anything. We can say that there are two types of ways people interact with the Supreme: prayer and sadhana. And it is the latter that enables us to reach that divine stance, His lotus feet. As Ananda Margiis, we should clearly understand the difference between prayer and sadhana, and utilise sadhana to progress in our spiritual lives.
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The main teaching: do not pray to God

Since first coming in contact with the path of Ananda Marga, one of the main teachings everyone receives is: Do not ask Parama Purusa for anything, i.e. do not pray to God. Each and every Ananda Margii understands this fact and in our philosophical treatise - Ananda Sutram - Baba makes it quite clear.

Pra'rthana'rcana' ma'traeva bhramamu'lam.

"Purport: It is useless to pray to God for something for He is sure to give what is necessary. Solicitation or importunity in the name of worship is nothing but toadyism and flattery." (1)

By this way, we can clearly know that we are not to ask Him for anything. We never ask Parama Purusa for wealth, or a new job, or a baby boy, or more money, or a glamorous, or a new car, or for anything mundane etc. And this is one of the basic differences between the dharma of Ananda Marga and the various religions. We live by the tenet that He provides us with what is needed, and, therefore, we do not ask for anything. So there is a vast difference: They ask and we don't.
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Importance of requesting something from Him

Even then, we should as Parama Purusa for something. We should ask Him for something. And what is that something? What is it that we should ask from Parama Purusa?

Ananda Marga ideology says, "You yourself should say...'O Parama Purus'a, give me para'bhakti.” Or you should say, “O Parama Purus'a, give me shuddha' buddhi'." (2)

As Ananda Margiis, we should ask Parama Purusa for His grace to bring us closer to Him. We should request, “O Parama Purusa, please be gracious; make my meditation proper; please appear in my dhyana; You are mine, please grant me bhakti; please give me parabhakti so I may love You in sadhana.”

These are the sentient ways in which we should ask Baba. This does not go against sutra 3-11 from Ananda Sutram. The two are not contradictory. Because by seeking His grace is related with asking to be closer to Him, whereas sutra 3-11 warns us about asking Him for material objects.

According to Ananda Marga philosophy, we should not ask for something mundane but that does not forbids us from asking Baba for more bhakti to get His closeness. Verily, this type of request should be done otherwise it will not be possible to get Him.

Ultimately this type of sentient request in sadhana needs to be done. It fulfills a particular need of our human psyche. It is basic human psychology to ask for favours from those whom we feel close to. And this type of asking builds trust and makes friendships flourish. So requesting or asking creates a special intimacy or closeness in a relation.
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Why we Ananda Margiis should make requests

As Ananda Margiis we do not fall into the category of religious dogma, as we never ask for mundane things from the Lord. Yet at the same time, we must ask ourselves, “How do I ask Baba for help in sadhana? How do I ask Baba for bhakti? How do I ask to get Him.” These are also important questions because by making such requests of the Lord, we automatically increase our closeness and intimacy with Him.

That is why asking Him for bhakti is a needed element in the life of any sadhaka. By this way (a) sadhana improves, (b) we feel closer to Him, (c) we come under His shelter, and (d) ultimately one day we become one with Him.

Verily, requesting His grace in dhyana is an integral aspect of the term yojanat, or achieving unicity with Him. Just doing the lessons of Ananda Marga sadhana practice without requesting Him for bhakti, makes sadhana just a technical exercise that can easily become dry and boring.

Whereas if we bring Baba into the picture, if day and night we are asking Him for help and His blessing in sadhana, then the whole experience becomes an intimate affair where we know He is always with us and listening to our every request. And, He fulfills those requests and sadhana becomes a blissful event where we get Him, by His grace.

That is how we become close, and ultimately one, with Him. That is why requesting Him for His grace is a healthy and needed ingredient in our sadhana practice and the life of a bhakta.
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Conclusion

Baba's has shown us the exact way in which we should make a request of Him.

Ananda Marga philosophy says, "O Parama Purus'a, grant me devotion – that devotion which will enable me to love you every moment in newer and still newer ways. For you are endless and your expressions are also endless. If I learn how to love You, I will be able to love You in endless ways. My life will become effervescent with the sweet rhythms of the infinite. My life will attain its highest fulfillment.” (3)

Best is to simply sing His name, do kiirtan, repeat one's ista mantra, and do sadhana without requesting anything of Parama Purusa - just let His wish be fulfilled. But often people want to request something in which case they should follow the guidelines outlined in this letter.

Namaskar,
In Him
Chandramohan

~ In-depth study ~

Story of boatman's wife & Ra'ma

Here is one of the more famous stories which Baba tells again and again in order to show us that we should never ask anything mundane from the Lord, only we should ask for Parama Purusa Himself.

Ananda Marga ideology says, "To return to the original story. Vishvamitra was going to Mithila with Ra'ma and Laks'man'a... When they reached the other bank of the river they saw to their amazement that, at the touch of the holy feet of Ra'ma, their boat had been transformed into gold. The astonished boatman exclaimed, “Good heavens, what an amazing thing. He must be an extraordinary person.” He ran home and narrated the astonishing incident to his wife who immediately grabbed as many things as she could carry – kitchen utensils and the like – and rushed to where Ra'ma was standing. She placed all the objects at his feet to convert them into gold. To carry all the wooden furniture to the boat, get it converted into gold and then carry it all back again was a Herculean task. Things become a lot heavier when they are converted into gold!"

"So, the boatman’s wife had aches all over her body and pains in her back and hands, and soon the poor wife was no longer able to carry the load. But under the spell of greed she wanted to acquire more and more gold. People do their utmost to bind themselves with the worldly bondages and often fall prey to this greed instinct. So even though her back was badly aching she was unwilling to stop carrying the wooden furniture to get it converted into gold. This is just like the condition of gluttons at a feast who, even after eating so much that they are completely full, still manage to stuff one or two more pieces of rasagolla (Indian sweet) into their mouths. If ever such people get a chance to eat at others expense, they are ready to eat for days together. The boatman’s wife was suffering from a similar psychic ailment. Even though she was no longer able to carry the load, she was helplessly goaded on by greed…”

"Then the boatman said to his wife, “Stop this folly! How much longer will you be able to carry the load! You’ll get deeper and deeper into difficulty. Your greed for gold will never end and you’ll probably die under its weight. You’ll never be able to satisfy your greed so stop this folly, stupid woman!” “Yes, may be I am stupid,” she replied, “but now I am helpless. There’s nothing I can do about it.” The boatman advised, “Instead of carrying all the loads of wood and gold, why don’t you simply carry those two feet which have such extraordinary qualities and at the touch of which everything gets converted into gold?” So she went up to Ra'ma and said, “Well, you’ll just have to come along with me.” At first, Ra'ma was unwilling to go, but due to her insistence, he finally agreed and sat down in the boat. Then, strangely enough, the boatman’s wife forgot her desire to get everything converted into gold and became totally absorbed in the thought of those two feet. Having attained the ultimate thing, why should she bother about the gold?" (4)

References
1. Ananda Sutram, 3-11
2. Subhasita Samgraha - 24, Bhakti, Mukti and Parama Puruśa
3. Namami Krsnasundaram, Disc: 26
4. Ananda Vacanamrtam - 6, The Four Vargas and Devotion

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.

*        *        *

== Section 2: Prabhat Samgiita ==

You go on helping all, day and night

Note: If you are at the dinner table talking to your close companion you need not address them by saying “O”. Because your companion is seated next to you and looking directly at you. Already you have their full attention. In that case So there is no need to say “O”, rather it would be irritating.

Similarly, prefacing an appellation for God with “O’”, such as in O’ Lord, is not appropriate in our Ananda Marga. Saying “O’ Lord” signifies that that Divine Entity is far away - i.e. in the 7th sky or heaven - and that one must cry out to reach them. But this goes against the spirit of bhakti.

In our Ananda Marga, we know that Parama Purusa is looking at us always. He is never far - always He resides in the heart, witnessing all we think, do, and say. Hence there is no need to call out to Him using the phrases, “O’ God”, “ O’ Lord etc.” One may simply address Him in a natural manner without the “O” preface, and He certainly listens to you.

“Tumi, sudhá taraunge khelicho raunge, sabár saunge niyata…” (Prabhat Samgiita #0700)

Purport:

My Parama Purusa, You are playing with waves of colours of nectar with all and are engaged with everyone through Your ota and prota yoga. You care for them. Baba, You never get tired and never stop; You go on helping all, day and night, always. Your prema is endless.

By the strength of Your own centrifugal force, in a dancing manner You rush forward in saincara, from the nucleus to far, far away. Afterward, with Your centripetal force and the liila of pratisaincara, You pull Your entire creation unto Yourself, even those entities that are very far. This dual process of saincara and pratisaincara goes on by Your sweet will. You never deviate due to any obstruction or impediment.

Baba, even when there was no creation - no planets, no stars, and no galaxies swaying in the vast sky, even when there was absolutely nothing, in that great historyless past, You were present. That period was beyond the time factor. Mayatiita, even prior to the beginning of creation, You were completely busy remaining in the nucleus.

Baba, Your liila cannot be expressed in words and language. Since eternity You have been present and You will remain forever. You are the Supreme Nucleus of this whole cosmic cycle…

== Section: Important Teaching ==

Wrong message on tandava

Namaskar,

The below display of Tandava dance gives the wrong message that one can practice tandava while wearing shoes.

The above display of Tandava dance gives the wrong message that one can practice tandava while wearing shoes.

In Him,

Pankaj

== Section 3: Links ==

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Memory issues? + 3 more

Baba

Baba, please allow me to remain at Your lotus feet

"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 2: Important Teaching ==

Memory issues?

Namaskar,

Baba's below teaching discloses the reason why our scripture has been composed in the genre of poetry: Because poetry is easy to memorise. For this reason, Baba has composed our scripture - i.e. Ananda Sutram and Prabhat Samgiita - in poetic verse.

Ananda Marga philosophy states, "In the absence of rhythm it is difficult to memorize. That is why since ancient times, for 15,000 years, the common practice has been to bring every valuable branch of knowledge within the scope of rhythm. Human beings do not easily forget rhythm. One may forget the contents of knowledge, but not the rhythm. That is why all Vedic Rks were composed in 7 meters. All literary compositions were brought within the gamut of the seven Vedic metres...as they are valuable for the memory." (1)

Set it to rhythm

If you want to learn or memorize anything, the easiest way is to set it to rhythm. One paragraph of prose is very difficult to memorise, but 1 stanza of a poem, shloka, or song is comparatively easy to memorise. Rhythm helps in memorising anything. That is why in their infancy, children are introduced to language via rhythm in nursery rhymes and songs etc. By this way they can quickly learn and advance.

In the distant past, before the invention of any script and before paper came into vogue, people used to keep everything in their mind. There were no books or other media as we see nowadays: Audio, video, writings, etc. There was nothing.
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What yogis did in the past

So when there was no way to store ideas or teachings on paper or cassette, the only option was to store it all in their memory. The best technique for doing that was to create rhythmic poetry. So all those past yogis, rishis, sages, thinkers, and munis put their realizations into shloka, poem, or any kind of rhythmic expression like the vedas, purana etc. Even when script was first invented, most people did not know how to read or write, so those thinkers continued to put their teachings into poetic verse. This happened all across the globe.

This is not only for those of the past. Today also if you want to memorise anything then put it in rhythmic form. Cunning advertisers create jingles or rhymes to influence consumers, and film-makers do the same.


Conclusion

So to keep something readily in the mind then take help from a rhythmic flow, otherwise it will be very difficult to store that in your memory. For this reason Baba has given the key of Ananda Marga teachings - i.e. Ananda Sutram - in poetic form, and Prabhat Samgiita as well. And in virtually every discourse He has included a shloka. By that way - by memorizing one rhythmic shloka - one can get the seed idea of the entire discourse. That is how to memorize that entire discourse in key form.

In His series of discourses on the Faculty of Knowledge, Baba has given so many points about memory and rhythm.
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In Him,
Viniit

Reference
1. Ananda Marga Philosophy in a Nutshell - 5, The Faculty of Knowledge – 4

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *
== Section 3: Important Teaching ==

Preservation of all religious idols

Ananda Marga philosophy guides us, “Sometimes it so happens that people instead of convincing superstitious people, injure their sentiments by their behaviour. A perusal of history shows that the antagonists of idolatry have, on many occasions, destroyed beautiful temples which were unique examples of architecture. They destroyed the beautiful images which represented the expressions of sculptural art. All these acts are extremely violent, because they cause severe pain to the idolaters, and consequently the idol-worshippers adopt an obstinate attitude towards idols even though they are fully convinced that idol-worship is futile. As a result, not only is the spiritual progress of the idol-worshippers hampered, but the progress of the whole human society is retarded. It is worth noting that even if in any country all the people without exception give up idolatry, the spiritual aspirants, who follow the principles of Brahmacarya, will preserve images carefully in museums out of appreciation for sculpture and aesthetic taste. They will not destroy these beautiful works in any circumstances. Destroying a work of art also results in the destruction of the sense of subtle appreciation, and this is in no way proper.” (1)

Note: In the recent past, and in the Moghul period, Muslims rampantly and senselessly destroyed idols, and still around the world they are pulverizing idols and artistic religious artifacts etc. In our human history, Hindus also disfigured and destroyed Buddhist idols when Buddhism was banished from India. Now those very same idols are showcased and preserved around India in museums and other historical places.

In our Ananda Marga the approach is very different. Margiis will never do such adharmic things. Rather it is our duty to safeguard and preserve the fine arts - from all cultural and religious expressions. In the future when people are educated and follow neo-humanism and rational ideas, they will give up their idol worship and all those idols will be preserved in a museum - for the sake of history and aesthetic value.

A separate but related matter is that those who do not appreciate the fine arts become violent and vile. That is why our Ananda Marga philosophy encourages the fine arts: painting, drawing, sculpture, music, theatre, cartooning, drama, poetry, literature, and dance etc. At the same time, Ananda Marga teachings do not condone art for art’s sake. Instead the aim is art for “service and blessedness.” Lastly, remember, degraded, vulgar, sensual, and crude expressions are not appreciated as fine art, rather they are pseudo-culture.

Reference
1. Guide to Human Conduct, Ahimsa

== Section 4: Links ==

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More important letters

• Rudrananda with his main henchmen

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• Trick to get top post

<Baba-krpa> Memory issues? + 3 more

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Reply to: anandamargauniversal1@yogasamsthanam.net

This email contains four sections:

1. PS #0327: Baba, please allow me to remain at Your lotus feet
2. IT: Memory issues?
3. IT: Preservation of all religious idols
4. Links