Baba
“I did this”
Namaskar,
Those who have the lowest type of bhakti have one peculiar way of dealing. Whenever they do anything at all, then in their mind they crudely think: “I made this jagrti...I arranged this relief program...I gave a very good speech...I initiated so many persons....I established this unit or that Master Unit...All these good things I did - they were done by me...I did all those things.” In this way lower bhatkas review their actions.
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But if they become sick or get into an accident and their leg is broken, then those low bhatkas blame Baba, as if He is responsible for creating this problem. At that time such low bhaktas proclaim, “He (Baba) confused my mind. And that is why I drove into the ditch and broke my leg, otherwise I was fine.”
So in day to day life such low-grade sadhakas openly blame Baba for their own mistakes and sin. Yet when they do something good then they never give credit to Baba. Such lowly sadhakas only give "credit" to God for their negative deeds only - not for any good deeds. In that case then they themselves take the credit. So this is the lower most category of bhaktas.
The ways of A-grade bhaktas
According to AM philosophy, the feeling and expression of A-grade bhaktas is the exact opposite. Firstly, top bhaktas think that every good deed they perform is just Baba's grace. They attribute all their dharmic works to Baba's exquisite kindness, wherein He inspires and guides them each step of the way.
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Secondly, A-grade bhaktas always take responsibility for their bad deeds and firmly tell Parama Purusa that, “I am ready to take punishment for all my bad deeds. And the good fruit of good deeds I am offering at Your lotus feet.”
So A-grade bhaktas never blame Parama Purusa for their mistakes, blunders, or sin. Whereas C-grade bhaktas always indulge in such outbursts.
Baba's guidelines
In so many teachings in Ananda Marga philosophy, Baba has explained that people create their own problems due to their own sinful acts, and that Parama Purusa is not responsible for their negative actions, i.e. people acquire samskaras, either good ones or bad ones, from their previous actions. So in that case Parama Purusa must not be blamed for creating problems.
Ananda Marga ideology says, "People often hold Parama Purusa responsible for calamities that befall them, but in fact they alone are responsible, as the suffering of fate is only reaction of their own previous actions. How can Parama Purusa be responsible? Human beings themselves are answerable for their fate as it is their actions alone which create it. They alone will have to bear the consequences of all their actions. No one else can substitute for them. Their good deeds beget good result, while bad ones beget bad results, and they will have to experience both without exception. This is the law of Prakrti and no one can change this law." (1)
And here again Baba is directing us not to blame Parama Purusa for one's own problems.
Ananda Marga ideology says, "I have already said that the sadhaka's sufferings are caused by the samskaras which one created oneself. One should not therefore be afraid of experiencing these reactions or accuse Brahma of injustice on this account. Humans very often complain, 'God, so you had this in store for me. Is this my reward for so much worship and so much charity?' Such complaints are foolish, even sinful. At the time of suffering a sadhaka should reproach himself for his past misdeeds and refrain from evil actions in order to avoid more suffering in the future. Everyone should bear in mind that as long as the fire of woes is not extinguished--so long as the samskaras are not burned one has got to suffer. That is why I say you must not find fault with others because of your own samskaras; they are merely the reactions caused by your own mistakes and misbehavior." (2)
So in the above teachings, Baba is emphasizing again and again that - whether they understand it or not - each and every sadhaka is responsible for causing their own suffering and that blaming Parama Purusa for such things is very negative. It is sin.
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Baba's eternal blessing
Baba always showers His grace and guides us along the road of supreme welfare.
Baba says, "Utilizing the vibrations created for eternal time by Shrii Shrii Anandamurtiji through januspharsha and varabhaya mudras, take yourself and the entire universe ahead along the path of welfare. Omn Shanti!" (3)
Namaskar,
Tandava
~ In-depth study ~
Blaming Guru and saying that Guru gives tests to humiliate and torture us-- these two outlooks are rooted in the same defective mentality. Because in the real sense Guru is always blessing all His bhaktas and whatever negative situations a sadhaka may undergo is merely the result of one's own samskara. But due to their lesser state of mind, low-grade sadhakas prefer to blame Baba and rationalise that Guru is putting us in test. Whereas those with higher bhakti feel in their heart and understand in their mind that Baba is all-loving and always showering His causeless grace.
In Acarya Dasarath’s book of stories titled "Divyacaksu", Acarya Pratapa'ditya is infusing the misguided view that Baba purposely puts us in test. As if Baba is trying to create problems and difficulties for us. This very dogma he puts in print in another person’s book. And there are some others who espouse this type of theory. But this is a defective mentality as explained in the above letter.
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Wts & senior margiis should not fall in this way
If common citizens are unable to change their preconceived notions or religious beliefs, then that is one thing. But that this happens also to Ananda Margiis then that is more surprising. Unfortunately, old religious ideas remain hidden in the minds of some and at some "opportune" moment it oozes out.
But the fact of the matter is that if they had been sincere in sadhana and Wt conduct rules and not just engaged in decades of showy sadhana, they would not have succumbed to this defective mentality. The reason is that such persons could not do sadhana. If they become more sincere, this problem will be eliminated forever.
References
1. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
2. Subhasita Samgraha, Part 2, The Intuitional Science of the Vedas – 1
3. Caryacarya - 1, 'Concluding Words'
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The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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== Section 2: Prabhat Samgiita ==
Note: Only those bhaktas who feel a deep spiritual vibration in their heart can understand this song in the depths of their core.
"Tumi esecho dvár bhengecho, kárár andhakár álo karecho..." (Prabhat Samgiita #1499)
Purport:
Baba, my Parama Purusa, You have come and smashed the prison gate of avidya maya, dogma, and ignorance which surrounded my existence, and showered Your causeless grace. You have transformed the darkness with refulgence, and filled my life with bliss. I was depressed, frustrated, and had no hope in my being. I thought that I had no one in this world. You looked towards me with Your heavenly compassion and soft smile and brought me close. My Lord, You have graciously wiped away all the stains and impurities of my mind and filled it with optimism and Your unparalleled prema and bhakti.
Cir Acin, I do not know how You have stolen my heart and made me Yours. Now my mind constantly runs towards You. My Supreme Being, Baba, nobody can recognise You. You are beyond all thought and imagination and have filled my being with inspiration and bhakti by pouring Your holy refulgence into the dark abode of my mind. You have filled the tune with various rhythms, and made each and every aspect of my life charming with Your sublime vibration and endless compassion.
Divine Entity, Baba, with what string have You bound me. What a loving bond You have made. It is not that of chains, but rather the binding of the thread of flowers, Your affection. Now I constantly long for You; I cannot forget Your eternal prema. You have removed all my staticity with Your bond of supreme love and Your nectar like sweet vibration.
Baba, You have showered immense causeless grace on me...
Notes for Prabhat Samgiita #1499:
[1] Cir Acin: [Cir means 'eternal'; Acin means 'unrecognisable'] In this human life, no jiiva can truly know or recognise Parama Purusa. Because when anyone recognises or realises Him, then they immediately lose their individual existence and become one with Him. This is the Cosmic law. Because recognising Him is a mental endeavour, and as soon as the mind fully realises Him then it can no longer remain separate from Him. That is why the sadhaka says, “I cannot say that I know Parama Purusa nor can I say that I do not know Him. He is beyond knowing and not knowing.” That is why one of His innumerable names is Cir Acin.
Ananda Marga ideology guides us, “I cannot say that I have known Brahma perfectly, because to know Brahma in His entirety the entire Brahma should be my psychic object. But it is not possible for the small-I to know even His finite manifestation, far less the entire Brahma." (1)
That is why when a sadhaka becomes one with Brahma, they lose their unit existence.
Reference
1. Ananda Marga Ideology & Way of Life - 8, The Supreme Question – 2
== Section: Important Teaching ==
Quandary in Buddhism
Ananda Marga philosophy states, "Regarding jiivátmá [unit consciousness], Buddha did not use the term jiivátmá or any such word, but he uttered one sentence, Attáhi attánaḿ natha. This sentence may have two meanings. One meaning is, “One is the lord of one’s own self,” and the other is, “Átman is the lord of átman.” The second meaning perhaps is more acceptable because in the Prákrta language the word appan is generally used to indicate one’s own self, while the word attá is mainly used in the sense of átman, or soul. Thus one cannot conclusively prove that Buddha did not accept the existence of átman; there is sufficient scope for controversy on this point." (1)
Ananda Marga philosophy states, "Buddha clearly and firmly supported the doctrine of rebirth. In fact, no doctrine before him had placed as much stress on the theory of rebirth as his did. One who accepts the theory of rebirth is bound to accept the existence of átman also. If the átman is non-existent, then who will take rebirth?" (2)
References
1. Namah Shiváya Shántáya, Disc: 18
2. Namah Shiváya Shántáya, Disc: 18
== Section: Important Teaching ==
Ananda Marga philosophy states, “The Alsatian dogs are close relatives of foxes.”
“Although a fox belongs to the dog family, its relation with the dog is very remote. In spite of some similarity between a dog and a jackal in appearance, there is a wide gulf of difference in their natures.”
“The dog has been a companion of human beings since ancient times. History tells us that dogs have been of use and continue to be of use to people in different ways in their prosperity as well as in their adversity. In the scriptures, a dog has sometimes been shown respect by presenting it as a symbol of dharma. Of course, there is no dearth of people who are opposed to dogs. In northern India some people say: “Only one who is a dog himself maintains a dog.”” (1)
Reference
1. Shabda Cayaniká Part 4: Discourse #27
== Section 3: Links ==
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