Baba
Understanding bird-crocodile relation
Namaskar,
This letter contains three key sections:
(I) Firstly, Baba guides us that the type of relation that exists between birds and crocodiles is a business relation - not an ideal service relation.
(II) Next, we learn about how some have grossly misinterpreted Baba’s given paradigm about the selfish bird and crocodile relation as an ideal service relation.
(III) Finally, we conclude that true service is one-sided - i.e. give, but don't take. It is not a business transaction. And, by this way, an ideal society can be formed.
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Bird / crocodile business relation
As we know, bhagavad dharma has four pillars: (1) vistara or expansion, (2) rasa or flow, (3) seva or service, and (4) tadsthiti or attainment of the supreme stance.
Here in His divine discourse - "Plants, Animals and Human Beings" - Baba talks about what is true seva.
Ananda Marga philosophy states, "The third aspect is sevá or service. In the life of animals, there is no scope for service. There is only scope for mutual transaction, or what we call commodity transaction."
"This is the policy. Perhaps you know the story of the kumiir, which is called makar in Saḿskrta, crocodile in English and magarmaccha in Hindi. The crocodile is a carnivorous creature. Although it likes to stay in water, it is not an aquatic animal. It enters the water to catch its prey, and after devouring its prey it returns to the bank and lies quietly with its mouth open. Small birds often come and eat the pieces of meat stuck between the teeth of the crocodile. What is the result? The birds get their food and the teeth of the crocodile are cleaned. At that time the crocodile does not close its mouth, or else the birds would be killed. This is a commercial transaction."
"Human beings alone have the speciality of service. At the time of doing service, the motive must be that I shall give but not take. Service is one-sided. When human beings donate something, they do not expect anything in return. For example, if you give something to a beggar, you do not expect anything in return. Furthermore, once you have donated something, you forget about it. This is the speciality of human beings. However, some people make donations for other reasons. For instance, suppose a man donates a hundred thousand rupees to a charity. At night he will not be able to sleep because he is continuously thinking that in the morning he will get up and read in the newspaper that he, Chatumal Dakuram Batpari, donated a large amount of money for the public welfare. You should not behave like this. Once you donate something, you should forget about it immediately. A donation is one-way. If you offer flowers to Parama Puruśa, and at the same time you say mentally, “Parama Puruśa, my son has just appeared in his exams, so you must see that he passes very well. Also, my daughter must get a good husband and a good house. And I should be victorious in the court case against my cousin, etc.” – this will not do. You have to offer yourself without expecting anything in return. If you offer yourself completely at that time, you will attain the highest benefit. You will become one with Parama Puruśa, you will become Parama Puruśa. But if you keep one paise out of a rupee, you cannot get oneness with Parama Puruśa because of that one paise. Hence if you want to offer yourself, offer yourself cent per cent. This alone is known as service." (1)
By reading the above, every true disciple of Lord Shrii Shrii Anandamurti ji can easily recognise and understand that Baba is guiding us that true seva is selfless and one-sided - i.e. giving to those in need. At the same time, Baba is warning us that we should not be like the crocodile and small birds who are both goaded by self-interest. In the tantra of Ananda Marga, our duty - the dharma of human beings - is to selflessly serve others.
https://anandamargauniversal.blogspot.com/
How some are confused
Unfortunately, some have interpreted the above interaction between the birds and the crocodiles as an ideal form of service etc. In their confusion, they have cited the give-and-take relation of the birds and crocodile to be a pure expression of seva - whereby both the birds and crocodile are doing for each other. But that is completely wrong. The bird-crocodile relation, as Baba guides us, has nothing to do with service. Each is motivated by their own self-interest.
Here we have to bear in mind that crocodiles and birds are animals and if they are making transactions with one another that is quite normal. Because, after all, they are animals and have no capacity to serve. As humans, our standard is entirely different. Service - not selfishness - is one of the pillars of bhagavad dharma. An ideal society can never be formed on the basis of selfish give and take. Baba has clearly mandated that we have come here to serve.
https://anandamargauniversal.blogspot.com/
Ananda Marga ideology says, "...The best you can do is only to serve. Remember, you are to serve bearing in mind that every creature is verily the living manifestation of the Supreme Consciousness..." (2)
Ideal way to view others
So selfless service is our way, not the self-centered business transaction as depicted in the crocodile / bird relation. Human society is to be based on service where one has a relation of love and affection with one and all. That is the way to make a great society; selfish opportunists can never form a proper human society.
One important point is that not all in society are in position to give; i.e. they are not in position to participate in a business relation based solely on transactions. Consider a small child, or a sick person, or a disabled individual, or an elderly person, should they just be left to die because they are unable to give something? In that case, what will be their plight? Rather they are to be served.
https://anandamargauniversal.blogspot.com/
Ananda Marga philosophy states, "Human beings alone have the speciality of service. At the time of doing service, the motive must be that I shall give but not take. Service is one-sided. When human beings donate something, they do not expect anything in return." (3)
One should not be selfish or business-minded in their dealings. Baba clearly does not appreciate such types of selfish transactions. That is not seva. That is not part of bhagavad dharma. By this way one cannot form an ideal society. About this there should not be any confusion, and verily most sadhakas easily grasp and personify this ideal.
In Him,
Arjuna Deva
References
1. A Few Problems Solved - 4, Plants, Animals and Human Beings
2. Ananda Vanii #23
3. A Few Problems Solved - 4, Plants, Animals and Human Beings
* * *
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 ==
“Nishár avasán holo, purvákáshe raunga elo, taruń aruń d́ák diye bole…” (Prabhat Samgiita #4614)
Purport:
Now, in the eastern horizon the crimson colour is clearly visible. The night has passed away; the darkness has vanished. Now the rising sun is calling and telling everyone, "Unlatch the doors and windows of your house. Open the entrance way, let the light in, awaken the chamber of your soul, and shake off the dogma of groupism." Indeed the blackness has been removed. The bondage of dogma has disappeared from the mind. A divine age has come.
That which was unrecognizable and unknown in the past, due to the darkness of ignorance, has become familiar and known in the presence of effulgence. All the expressions are part of my family feeling. The birds of distant places are spreading their wings and coming near. Those who were far in the past have become close, my own. Now in the advent of this reddish dawn, the staticity has faded away and each domicile is ready; every heart is welcoming. In days bygone, humans were treating others as distant beings or aliens, but now they can see that all are their own brothers and sisters; whereas yesterday people were thinking that others wereforeign - part of some outside faction. By His grace, the realisation has come that, "All are mine." The depravity of the mental realm has faded away. There remains no distinction, no dullness, no bondage. A bright yuga has arrived.
Today, every home has become unlocked and accessible; in that airy dwelling - nothing can impede the refreshing flow of neo-humanism; all have become broad-minded. Humanity is no longer plagued by the rigid outlooks of socio, geo, and religious sentiments. Their vision is expanded - no longer diseased. The rise of a universal fraternity and one cosmic family are entering into their psychic domain. Living beings understand that all are kith and kin. In the past, the intellect was used to exploit others. It was motivated by self, clan, and national interest. Now, reason is guided by universal love and neo-humanism. Each and every jiiva, propelled by spiritual nectar, is concerned for the welfare of all. A resplendent epoch has been born.
The grim days of hatred and exploitation have faded away; Baba, by Your krpa, the age of neo-humanism has come...
== Section 3: Important Teaching ==
Namaskar,
When discussing Ananda Marga teachings with negative elements or bad people in a particular area, then it is better not to go alone. Having more than one, two, or three margiis present - or as many as you can take - will give greater psycho-spiritual strength to overpower those bad minds. By this way those negative elements can be convinced and brought into the fold.
This strategy is especially applicable when anyone feels uncomfortable going alone to meet with such anti-social elements, or so-called very famous people. In that case, bring other Ananda Margiis along with you to help convince that party about the ideals of Ananda Marga, and turn them into ardent sadhakas.
Ananda Marga ideology guides us, "Every human being has certain merits and demerits. Suppose a person has forty percent merit and sixty percent demerit: the resultant demerit is twenty percent. If a weak person whose resultant demerit is forty percent comes in contact with a person whose resultant demerit is more than forty percent, he will certainly degenerate. Obviously, a thief will not be a durjana (wicked person) for a perfectly honest person because the latter will easily counteract the thief's negative qualities. But for an ordinary person without any notable attributes, the thief will certainly be a durjana. Those with less psychic or spiritual power can easily be influenced by a wicked person. Those who are psychically and spiritually developed, however, are not so easily influenced and for them even a very wicked person may not be a durjana. It is the duty of every human being to avoid wicked people. You may ask, 'Can wicked people ever become virtuous?' Of course they can, but remember that only those people having greater psychic power than them should try to transform them. So what should you do? Instead of going alone, you should take five or ten friends with you so that your collective psychic strength will be greater than theirs." (1)
The same approach applies when addressing those Wts who are not following Ananda Marga WT conduct rules. If you think a particular Wt will not listen to you when you raise the matter, then go en masse with other margiis and address that worker. Then surely you will get success. That is the gist of the aforesaid Baba’ quoted guideline.
in Him,
Harideva
Reference
1. Ananda Vacanamrtam - 8, What Should Human Beings Do?
== Section: Important Teaching ==
Way to train
Ananda Marga ideology states, "You exist in a vast, limitless ocean of rasa or essences. A never-ending, radiant wave of manifestations is surging within and without you and radiating through all the ten directions – the indescribable vibrational expressions of small and great, accented and unaccented, eternally flowing thought-waves. Behave properly and reasonably with every expression, with every manifestation of the Cosmic mind. But always remember the One, Who is the essence of all these diverse vibrational manifestations. Train yourselves in the ideal of the lily, which blossoms in the mud and has to keep itself engaged in the struggle for existence day in and day out, parrying, bracing and fighting the shocks of muddy water and the force of storms and squalls and various other vicissitudes of fortune; and yet it does not forget the moon above. It keeps its love for the moon constantly alive. It seems but a most ordinary flower: there is nothing extraordinary about it. Yet, this most ordinary little flower has a romantic tie with the great moon. It has focused all its desires on the moon. Similarly, perhaps you are an ordinary creature – perhaps you have to pass your days in the ups and downs of worldly existence – yet do not forget that Supreme One. Keep all your desires inclined towards Him. Always keep yourself merged in His thought. Go deep into the mood of that Infinite Love. By this your worldly activities will not be hampered in any way."
Kumud candramá dúrete rahiyá yemati rákhaye priiti,
Temati Shrii Rádhá kánu páne cáhi grha káj kare niti.
Ananda Marga ideology states, "No matter what circumstances you are in, never lose sight of the Infinite One. Degradation is impossible for those who have accepted the Supreme Being as the Ideal of their lives. Indulging in mean thoughts only engenders crude vibrations in the Citta, as the result of which you will have to take rebirth in lower species in order to suffer the lowly Saḿskáras created by those crude vibrations. Thus you must arouse higher vibrations in your Citta. Even a man of King Bharata's calibre had to take rebirth as a deer because at the time of his death he was deeply anxious about a fawn. Thus regardless of what you are at present or what you may possibly become in the future, do not digress from the ideal of the Great in any circumstances: do not stray even a step away from the path of realization of Absolute Bliss. Ananda Marga or the path to eternal bliss is the only path for you." (1)
Reference
1. Subhasita Samgraha - 3, Vibration, Form and Colour
== Section: Important Teaching ==
How to curb immigration
Prout philosophy states, "Economic decentralization means production for consumption, not production for profit. Economic decentralization is not possible under capitalism, because capitalist production always tries to maximize profit. Capitalists invariably produce at the lowest costs and sell at the highest profits. They prefer centralized production, which leads to regional economic disparity and imbalances in the distribution of the population. In the decentralized economy of PROUT on the other hand, production is for consumption, and the minimum requirements of life will be guaranteed to all. All regions will get ample scope to develop their economic potentiality, so the problems of a floating population or overcrowding in urban centres will not be allowed to arise." (1)
Reference
1. Prout in a Nutshell - 21, Economic Democracy
== Section: Important Teaching ==
Duty in each stage of life
Ananda Marga ideology guides us, "Regarding age, it might be appropriate to say that there are basically four stages in human life. In the first stage, the primary duty of the human being is to receive knowledge and do dharma sadhana. In the second stage, one must fulfill worldly duties and perform dharma sadhana. In the third stage, one must see to any remaining family responsibilities and perform dharma sadhana. Finally, in the fourth stage, when the human body has become incapable of performing worldly duties, one must do dharma sadhana alone. So there are no barriers of age as far as the requirements for a sadhaka are concerned." (1)
Note: Some of the religions preach that one should only spend their later years for contemplative activities and the rest of the life should be spent on worldly affairs. In Ananda Marga, we do not subscribe to such a belief. Sadhana is to be performed from the earliest possible moment and extended through the course of one's entire life. So many other worldly duties and responsibilities will come and go, but throughout life one should be vigilant in the practice of dharma sadhana. Waiting till old age will not do.
Reference
1. Ananda Vacnamrtam-3, The Requirements for Sádhaná
== Section: Teaching ==
চিন্তার ফলেই
“যেখানে আমরা কারণ খুঁজে পাই না, তাকেই ৰলি লীলা | কারণ খুঁজে পেলে তাকে ৰলি ক্রীড়া | এই পরমপুরুষের লীলা-বিবর্তনে জড় থেকে মানসিকে, মানসিক থেকে চেতনে, আর চেতনা থেকে চরমতম চেতন পরমপুরুষেই এক দিনে সে মিশে যাৰে | এক থেক অনেক; অনেক থেকে এক | জীবের উপর পরমপুরুষের নিশ্চয় কৃপা আছে | কারণ, পরমপুরুষের চিন্তার ফলেই জীবের উদ্ভূতি | আর তিনি তাঁর চিন্তারই শেষ-পর্যায় জীবকে নিজের মধ্যে মিলিয়ে নিচ্ছেন | তাঁর থেক ৰেরিয়ে তাঁতেই মিসছেন |” (1)
Reference
1. DMC 1 January 1989 Ananda Nagar
== Section: Important Teaching ==
Very famous but 100% make-believe
Ananda Marga philosophy states, “Many of you are aware of the fact that Ramchandra was not an historical figure, but a fictional one: he was an imaginary character to represent an ideal king. Maharśi Valmiki was the first person to give proper expression to that character. But the poet Tulsidas tried still harder, in the Mughal period, not very long ago, to accomplish this through the Rámacaritamánasa, written in the Avadhii language. The Rámacaritamánasa is not the complete Rámáyańa. Tulsidas described the character of Rama as he thought Rama should be; he delineated the character of Rama as he conceived of Rama in his own mind. Tulsidas was a truthful person. He did not name his book the Tulasiidásii Rámáyańa, he named it Rámacaritamánasa [“The Life of Rama As Conceived by Tulsidas”].” (1)
Reference
1. Namah Shivaya Shantaya - All Bask in the Glory of Shiva – 1 (Discourse 6)
== Section 4: Links ==
Postings to Read
Our role as pracarakas
How to manage vrttis
Best use of time
Spirituality: essential aspect of nitya karma
