Blame others for own wrongs + 4 more

Baba

Blame others for own wrongs

Namaskar,

This letter is about Dada T. Here we will discuss Dada T's relation with Sadguru. This email is comprised of a few fundamental phases:

1. Did Dadaji T experience a period of confusion and doubt where he lost his faith in Guru?

2. Does Dadaji T think he lost his faith because of his own bad samskara, or was there some outside cause?

3. If there was some outside cause, then was Guru the cause? And if so, how did Guru make Dada T lose his faith in Guru?

4. In the last stage of this posting, we will investigate if Dadaji went against this following teaching of Ananda Marga dharma shastra.

Ananda Marga scripture 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 the 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.” (1)

So again, the first phase investigates: Did Dadaji T experience a period of confusion and doubt where he lost his faith in Guru?
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Did Dada lose faith in Guru or not

Some lose their faith and go away from Ananda Marga because of their own bad samskaras. This we see happening even today. People become Ananda Margiis and then they leave - due to their own doing. Of this grouping, there are two basic categories:

#1: The worst are those who blame their leaving on Guru. They say that, "Guru created the problem and that is why I was forced to leave."

#2: Those who are honest about why they left say, "Because of my own shortcoming I lost the faith in Guru. Guru is not the cause of my fall. Rather due to my own bad samskara I could remain as an Ananda Margii."

There is a stark difference between the two. The first blames Guru outrightly for all the problems, and the second has the integrity to admit that they themselves were the cause.


First-hand account

In this letter, it will become very, very clear that Dada T lost his faith in Guru. This is evidenced by Dada T's own first-hand account. Please read onwards.  Because by reading Dada Tapeshvarananda's book it is quite evident that he (Dada T) lost faith in Baba.

The matter is very straightforward. It is very clearly written in his book, but a few are having difficulty understanding this obvious fact. This letter aims to make this very clear to all.


Why should we depend on hearsay

In tantra, the Guru-disciple relationship is everything; a strong bond is needed – i.e. absolute faith in Guru. When that is shaken, everything is lost.

Some say that Dada T lost his faith Baba in the early 1970′s, while others say that Dadaji did not lose the faith. This letter researches this matter by examining Dadaji's own writing. Why should we depend on hearsay when we can read a first-hand account from Dada T’s own book.
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First-hand account: Dada T lost his faith

Here below we present the first-hand account from Dada Tapeshvaranandji's book. In particular, please pay attention to the sections in blue. As you focus on those phrases it will be crystal clear that: Dada T lost his faith in Guru.

So read the below paying special attention to the blue sections. Here starts Dadaji's first-hand account:

“How could we ever realize Him? From how could He have allowed this to happen?

These questions relentlessly swirled in my head. To make matters worse, the Margiis kept asking, “...how can He control His disciples? How can He control the Universe? How can He create and establish a spiritual Mission?...how could they have suffered this spiritual downfall, how could they have fallen from the spiritual path, and fallen so abysmally? If by doing sadhana there is no guarantee of remaining safely on the spiritual path, then why should we meditate?”

I became more and more perturbed, as I was unable to answer all those difficult, ruthlessly embarrassing questions. It was not only the Margiis who were seeking answers to those questions; I too was looking for appropriate answers to clear my confusion.

In this state of mental turmoil, a mysterious force somehow seemed to compel me to go to Patna to see Baba Himself, although my objective mind did not want to meet Him. In fact, I was rather angry with Baba for allowing these ugly circumstances to arise.

After arriving in Patna, I decided to eat a few hot puris and jalebi, which is a coiled orange-colored sweet, for breakfast. I thought I would first take some rest and a bath. Having completed these tasks, I would then meditate. This fact that I postponed my meditation until after all the other tasks, clearly indicated how confused I was. I did not inform anybody of my arrival, as I did not want to meet anyone at that time.” (“Living with Baba” by Dada Tapeshvarananda)

This marks the end of the excerpt from Dada T's book. By focusing on the blue sections certainly it is quite clear. If it is not clear then you may re-read the above or continue onwards and examine this next concentrated excerpt of Dada T's account.

To read the full story see the very bottom of this email in the links section.
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"If Baba really is Parama Purusa -
how could he have allowed that to happen?" - Dada T

By reading the above first-hand account from Dada T, it is very clear that Dada T lost his faith in Guru. Those who are still confused should re-read some important and critical lines from Dada T's book. Then the matter will be very clear that dada T lost his faith in Guru.

Here below is the concentrated cream from Dada T's book that clearly shows how he [Dada T] lost the faith. Here begins Dadaji's account:

“Why was Baba not able to foresee this incident, and prevent it? If Baba is really Parama Purusa and knows everything, how could He have allowed this to happen?

These questions relentlessly swirled in my head. To make matters worse, the Margiis kept asking, “...how can He control His disciples? How can He control the Universe? How can He create and establish a spiritual Mission?...how could they have suffered this spiritual downfall, how could they have fallen from the spiritual path, and fallen so abysmally? If by doing sadhana there is no guarantee of remaining safely on the spiritual path, then why should we meditate?”

I became more and more perturbed, as I was unable to answer all those difficult, ruthlessly embarrassing questions. It was not only the Margiis who were seeking answers to those questions; I too was looking for appropriate answers to clear my confusion.

This concludes the cited passage from Dadaji's book.


Dada T shaken from this episode

Dada T admits that he was clearly shaken from this episode; he vividly tells how he was confused and frustrated and that he lost all faith and trust in Guru. Verily, so many worries and unanswered questions were swirling in his mind.

By Dada T’s own graphic account, we can reasonably and conclusively state that he did lose his faith and trust in Baba during that period. Dadaji was one of a tiny minority who suffered in this way due to their own samskara.
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It is clear that Dada T lost his faith in Guru

Those days there were hundreds of thousands of bhaktas and all were with Guru - firmly and fearlessly. So many Dadas and margiis were pointed and pristine in their faith in Ista. For them there was not an iota of doubt. They knew well that Baba is the Taraka Brahma. The vast majority of sadhakas did not lose the faith. Only a handful got confused like Dada Tapeshvarananda ji. So they were on the fringe. Because of their own sins they lost the faith in Guru. So there were just a paltry few isolated cases who could not understand - because of their own sin - unfortunately.

This posting started with the query whether Dada T lost his faith in Guru in 1970. By investigating this matter and gathering proof from Dada T's own first-hand account, it is now clear that Dada T did lose his faith in Guru that time. By examining the writing in Dada T's book and through other logic and reason the case is now quite clear. The conclusion has been reached and the initial query answered: Dada T did indeed lose his faith in Guru.

We have now reached this final conclusion so the first phase of this posting ends here.


Phase two: Lost his faith in Guru because of
his own bad samskaras, or some outside cause

In this second phase we will address the query: Does Dada Tapeshvarananda think he lost his faith because of his own bad samskaras, or was there some outside cause.

So already it has been made very clear that Dada T lost his faith in Guru and here it shall be determined from Dada T's own writing whether Dada Tapeshvarananda ji think he lost his faith because of his own bad samskara, or was there some outside cause. Let's read what Dada writes in his book. Dada T describes in his book that he is very angry with Baba.

"Why was Baba not able to foresee this incident, and prevent it?...I was rather angry with Baba for allowing these ugly circumstances to arise."

In the above sentence he is writing that Guru Himself is creating these ugly circumstances and He did not take any steps to prevent them. This itself shows that Dada T became furious with Guru for why all these ugly things are going on: Many of Dada T's friends left Ananda Marga and Baba was the cause. That is why Dada T is frustrated and angry with Baba.
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Dada writes in his book

Let’s read again what Dada Tapeshvarananda writes in his book.

“Why was Baba not able to foresee this incident, and prevent it?...I was rather angry with Baba for allowing these ugly circumstances to arise.”

So it is quite clear that Dada T is not taking personal responsibility that it was his mistake. Rather he feels that Baba was the sole cause and reason why his friends left, and for why he himself lost the faith on Guru.

If Dadaji thought he was the cause then there would have been no question of his being angry with Baba. But instead, Dada T accuses Baba of allowing all these bad things to happen. He is laying the blame on Guru.


Friends became defectors - Baba is blamed

Dada T is blaming Baba for why he himself (Dada T) lost the faith and why his friends left Ananda Marga and became defectors. Dada T is blaming Baba for all this. Whereas if Dada T had been a standard disciple he would have understood this following teaching from Guru.

Ananda Marga scripture says, “Karttrtva karma karmaphala ["Doership, action, result of the action"]. Human beings do the actions, and the results come according to the law of nature — the Lord has nothing to do with it. So when people are in trouble, they say: “Oh God, what have You done to me? What put this into Your mind?” But the fact is that Na’ra’yan’a, God, has done nothing, and had nothing in His mind. You have done something and are suffering the consequences. You are in trouble and you are crying out. Many people are like this. But Na’ra’yan’a has done nothing. As you have sown, so you now reap. This is the plain truth.” (2)

Some people unfortunately do not like to admit their own sins and faults. And in due course when they face the samskara (consequence or reaction), they blame God, i.e. Parama Purusa Baba, for their wrongdoing – thereby committing sin. That is the central idea of the above teaching.

In 1970, Dadaji lost faith in Baba because of his own bad samskaras of the past. That time he was very frustrated and he started blaming Baba & accusing Him: “He (Baba) confused my mind and that is why I lost faith in Him.” But, falsely accusing and blaming Guru in this way is sinful. Yet, that is what Dada Tapershvaranandji did in his book. True bhaktas do not blame God for the suffering which they faced for their own sins. That is the essence of the above cited Ananda Marga scripture.

So in the first phase it was proven that Dada T lost the faith and in the second phase it is clear beyond a doubt that Dada T blames Baba for why he (Dada T) lost the faith. Plus Dada T blames Guru for why all his friends left and became defectors.
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Four questions were raised

So in this letter the following 4 questions were raised:

1. Did Dada T experience a period of confusion and doubt where he lost his faith in Guru?

2. Does Dada T think he lost his faith because of his own bad samskara, or was there some outside cause?

3. If there was some outside cause, then was Guru the cause? And if so, how did Guru make Dada T lose his faith in Guru?

4. Did Dadaji go against the teaching of Ananda Marga dharma shastra?

And now these four questions have been answered. Moreover, we should always remember this below teaching from Sadguru Baba.
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Ananda Marga philosophy states, “Karttrtva karma karmaphala ["Doership, action, result of the action"]. Human beings do the actions, and the results come according to the law of nature — the Lord has nothing to do with it. So when people are in trouble, they say: “Oh God, what have You done to me? What put this into Your mind?” But the fact is that Na’ra’yan’a, God, has done nothing, and had nothing in His mind. You have done something and are suffering the consequences. You are in trouble and you are crying out. Many people are like this. But Na’ra’yan’a has done nothing. As you have sown, so you now reap. This is the plain truth.” (3)

If an ordinary person is blaming God for their own wrongdoing then it can be ignored; but, if a Wt is blaming Parama Purusa for everything bad in their life  then how can it be overlooked. Because Wts are dedicated and responsible for preaching and teaching Ananda Marga ideology to others. So if they are blaming God then they are going against Ananda Marga ideology.

Namaskar,
In Him,
Hari Sharan Ghosh

References
1. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
2. Discourses on Krsna & the Giita, “You Have the Right to Action Only”
3. Discourses on Krsna & the Giita, “You Have the Right to Action Only”

*        *        *

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 ==

Due to my foolishness

Note: Only those who sincerely practice the higher lessons of sahaja yoga meditation can understand this song in the depths of their heart.

"Tomáre cáhite giá bhúl kare,tava varadán ceyechinu..." (Prabhat Samgiita #0733)

Purport:

Parama Purusa, when I reached Your doorstep to have Your darshan and ask for para’bhakti then due to my foolishness, I just asked You for some boons. So I could not get You. This was my mistake. I requested something from You, but failed to ask for You Yourself. It is akin to wanting the vast ocean but by one’s own blunder only receiving a small drop of saline water.

Baba, that time I did not understand the difference between matter and Parama Purusa. I could not distinguish between what is preya and what is shreya. Due to my ignorance, I was thinking that the intelligent approach was to get fruit from the tree, and not try to get the tree itself. But now I understand it would have been far better to have gotten the tree, because it is the tree that produces all the fruit.

Note for 2nd stanza: The basic idea is that the sadhaka feels repentance for not giving importance to spirituality, i.e. shreya. Rather he thought that he could gain eternal peace by accumulating a lot of mundane wealth, i.e. preya. The sadhaka thought that by offering large donations to the religious priests he could get the blessings of the great sages, accumulate virtue, and reserve a place in heaven. With that confusion, the sadhaka figured, “There is no need for me to concern myself with the Sixteen points, penance, sadhana, and following the various conduct rules and regulations, i.e. the path of shreya. By visiting so-called tiirthas like Ananda Nagar and Tiljala, and getting the blessing of monks, I can achieve everything. So there is no need to follow yama and niyama, i.e. shreya.” That is the faulty frame of mind of some sadhakas. So here the poet is using the analogy of the fruit tree to represent Parama Purusa. But in today’s social milieu, the common folks wrongly think that with money (preya), one can get everything. That is what is depicted in the second stanza. 

Baba, whatever worldly blessings You bestowed upon me with Your left hand, due to Your liila, in the course of time with Your right hand You took back all those boons. So in the end, I was just a beggar and unsatisfied. On the one side You gave me worldly attributions and on the other side I lost my peace and tranquility. The root cause is that these mundane allurements are not permanent. Today they are, and tomorrow they are not. So whatever transient items You gave, in due course they decayed and disappeared. After all these losses and gains, the final outcome is nil - zero. O’ Parama Purusa, by Your grace today I hear Your flute playing this eternal message: “O’ bhakta, remember, I am always with you, caring for you, watching over you, providing whatever is necessary, and ensuring your welfare. So you need not ask for anything.” 

Baba, by Your grace, today I realise I should never ask anything mundane from Parama Purusa. Whatever I need You will bestow upon me. Rather, I should utilize my precious time in singing Your name...

== Section: Important Teaching ==

Getting answers from deity

Ananda Marga philosophy states, “The sleeping state means a state of rest for the mind. But if, before or at the time of sleep, one is tormented with deep sorrow, or becomes overjoyed with extreme happiness, or is afflicted with a serious disease, or is brooding over imaginary pains and pleasures – then during sleep if the gases in the body rise and create vibrations in the nerve cells, one starts thinking and recollecting. That is why people do not always dream during every sleep.”(1)

Ananda Marga philosophy states,  “Very often, whenever there is concentration of mind for any reason, during sleep vibrational waves from the all-knowing unconscious mind stimulate the nerve cells, and the dreamer gets the answer to questions which were haunting his or her mind. But these answers can never be received during the state of disjointed thinking. One thing more should be remembered in this regard, that the answers from the unconscious mind, the repository of all knowledge, are received primarily during dream and only secondarily during the wakeful state; but much of the knowledge thus gained during dream is immediately forgotten as soon as the dream is over. On rare occasions, a little of that knowledge lingers in the mind even after arising from sleep” (1)

Reference
1. Shiva's Teachings – 2 (continued) (Discourse 16)

== Section ==

Fulfil those expectations, go on working without the least respite - Ananda Vanii #35

“People have great expectations from their fellow human beings. In order to fulfil those expectations, go on working without the least respite. Remember that a healthy human society, free from exploitation, hatred and malice, must be built. In this great task, the blessings of Parama Puruśa are sure to be with you.”

Note: The above is one of Baba’s original Ananda Vaniis. These original and true Ananda Vaniis are unique, eternal guidelines that stand as complete discourses in and of themselves. They are unlike Fake Ananda Vaniis which are fabricated by most of the groups - H, B etc.

== Section ==

কারুর মুখে শুনেই, ৰল না যে "লোকটা খারাপ"

তোমাদের কাজ হৰে কি ? যারা সমাজের কল্যাণ চায়, তাদের কাজ হৰে কি ? প্রত্যেকটি মানুষের সঙ্গে মিশিয়ে দেখা---তার মধ্যে কি কি সদ্গুণ রয়েছে | ফুটে উঠেছে, বা অস্ফুট অবস্থায় রয়েছে | তোমাদের দৃষ্টি হিসাৰে তার এই সদ্গুণগুলোকে উত্সাহিত করা | তাতে সেই সদ্গুণগুলো ব্যক্ত, প্রকাশ করৰার যা সে সুযোগ পায়, সেই সুয়োগ করে দেওয়া | সদ্গুণের অভিব্যক্তি যত ৰেশি হৰে, তার মনে তার অসদ্গুণগুলো ধীরে-ধীরে চাঁপা পড়ে যাৰে | ধীরে-ধীরে মরে যাৰে, শেষ হয়ে যাৰে | তাই কোনও মানুষকেই সহজে কারুর মুখে শুনেই, ৰল না যে "লোকটা খারাপ" | সৰ রকমই নিয়েই মানুষ | [1]

Reference
1. অপ্রকাশিত, ৯ মার্চ ১৯৮০, কোলকাতা

== Section 3: Links ==

Click below link to read portion of chapter from Tapeshvarananda ji's book

• Excerpt from 7 Tests of Guru
  

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Abortion in AM + 3 more

Baba

Abortion in AM

Namaskar,

These days, in the general society, the argument between supporters and opponents of abortion is endless. And both are myopic. They only see half of the story. Those who support the right to an abortion are very careful that after the baby is born it should get full opportunity to thrive, but while the baby is still in the womb they are willing to kill it. The opponents of abortion want to save the babe while it is in the womb, but once the babe is born they are willing to let it starve etc. So both sides of the debate are short-sighted in their outlook.
 
The stand of Ananda Marga philosophy is perfectly balanced. Ananda Marga cares for the welfare of the person from conception up to the funeral ceremony. At no step in the journey is anyone overlooked.
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Making abortion illegal is not a good idea

At the same time, Ananda Marga philosophy does not encourage imposing an opinion by making abortion illegal or by police coercion etc. Baba teaches us that if the public is not educated about a particular issue like abortion, and legislation is passed banning that practice, then that is useless. Because people will resort to all kinds of illegal and dangerous pathways to get an abortion done. So the main strategy is to teach the public about the reasons why they should not have abortions. They should understand from the depths of their heart, and then they will follow. So there should not be any anger or fear that we are going to coerce others to follow a particular piece of legislation etc. It is just like the food rules in Ananda Marga. Eating meat and drinking alcohol are not allowed, but nor should we make those items illegal. Same is the case with abortion also. Rather public education is the answer.
 
This letter deals with the views of Ananda Marga philosophy on this critical and sensitive issue of abortion. Every sincere sadhaka should be keen to understand and follow Guru’s guidelines on this key topic. As Ananda Margiis, our view has nothing to do with the contemporary, heated debate between the feuding camps about abortion and its place in society. Here we are strictly examining Guru's teachings so we are clear about our stand on abortion according to the tenets of Ananda Marga ideology.
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Human life starts in the womb
 
Regarding abortion, the question arises, “When does human life begin?” Here Baba provides the answer. Baba describes the process of breathing and how it relates with life and death. Baba tells that when an old person dies upon their final exhalation, then their next life begins when they are conceived as an embryo in the mother's womb.
 
The key point is that Baba is defining that life begins inside the mother's womb. That developing embryo, that unborn babe, is indeed alive. That human embryo is a living being. In that case, we have no right to curtail or destroy the life of that unborn child, regardless of the circumstances. Every abortion is a direct contravention of Baba's divine teaching. The only exception is if the mother's life is threatened by the pregnancy.
 
There is no escape for those involved in aborting babes. The termination of that human life carries a dark samskara. It is the equivalent of murder, and one will have to undergo that reaction.
 
 
Not swayed by contemporary trends
 
In today's society, abortions are performed on a daily basis in some countries. Many have embraced this approach simply because they are opposed to organised religion. In numerous communities, religion is looked upon as archaic, and when religious bodies hold anti-abortion policies, then many choose to support abortion in reaction to the church, temple etc.
 
Ananda Marga philosophy does not give an ounce of credence to contemporary trends and labels. We do not think in terms of being aligned with any particular religion or against. Our only allegiance is to dharma: To follow Baba's teachings of Prout and neo-humanism, i.e. to follow Ananda Marga ideology.
 
And when Ananda Marga ideology directly states that human life begins in the mother's womb, and it is a violation of the code of ahimsa to abort that babe, then that is our standard. Just we hold firm to our ideological fundamentals: Abortion is a sinful deed and those who abort - whether they be expecting parent or medical professionals working in an abortion clinic - must face the grave consequences per Cosmic law. There is no escape.
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What about developmentally disabled babies
 
Some may wonder if they can abort their unborn child if that child is found to be developmentally disabled or deformed. Here we have to think carefully as it is a sensitive matter. Baba's main guideline is that of social responsibility: People should first ensure that they are able to produce healthy babies. In this age of science and genetic testing, prospective parents can find out ahead of time if they are compatible for producing healthy offspring. That is the first step.
 
Ananda Marga philosophy states, "If people of sublime intelligence and brilliance reproduce more offspring, it will be very beneficial for society. The responsibility for nurturing and bringing up these children will have to be taken by the society or the government. Similarly, it will be harmful for society if mentally deficient, naturally delinquent or insane persons produce many children." (1)
 
So again, here the chief point is that in this modern era where genetic testing is becoming more and more common and accessible, married couples should test themselves ahead of time to ensure that they are genetically compatible to produce healthy offspring.
 
We can understand then that alcoholics, smokers, diseased, and genetically compromised couples should not take the risk of pregnancy. Because there is a strong possibility that the child will not be healthy and may even be deformed or developmentally disabled. And aborting a healthy or disabled or deformed child is a terrible sin.
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Abortion: only if the mother's life is threatened
 
Doing an abortion is sinful. In many places it is not illegal, but according to the view of Ananda Marga, it is certainly sinful. Because each and every human being has the right to live, and to prematurely end that life, regardless of the stage of pregnancy, is most definitely a sin. It is a contravention of yama and niyama, i.e. the point of ahimsa. The only time when it is acceptable to perform an abortion is if medical professionals deem the mother's life to be threatened by carrying on with the pregnancy.
 
In our Ananda Marga, human life is regarded as sacred and precious. That is why when, around the globe, unborn babes are aborted each and every day, then as Ananda Margiis we should have our definite stance. We should know Baba's viewpoint and follow it, lest we fall into the pseudo-philosophies and quagmires of the day. To abort a baby and steal away another's life carries a severe consequence, regardless whether abortion is legal or not.
 
 
Conclusion
 
Although this issue of abortion is a hot topic, we should approach it with equanimity and rationality. Any margii doctor who may have performed abortions, and any Ananda Margii who may have chosen, directly or indirectly, to abort an unborn child, should distance themselves from their own views and actions, and grab onto Baba's lotus feet and adopt His guideline.
https://anandamarganewsbulletin.blogspot.com
 
According to Ananda Marga philosophy, those involved in harming - nay killing - the unborn babe via abortion do not escape the grasp of Cosmic law. Rather they have to face the harsh realities of their horrible sin and undergo the severe reaction by nature. This applies both to the mother and father who choose to abort, as well as to the medical professional(s) involved in the abortion procedure. All are held accountable for this horrible sin. None are exempt by nature. Thus everyone should be very clear and aware about the inescapable negative consequences associated with abortion.
 
Namaskar,
In Him,
Indra’devii
(Ingrid Jalton)

~ In-depth study ~
 
If one breaks the law, one may be able to hide from the sheriff, the police, and the courts etc, but when one commits a sin, a distinct samskara is formed, and one can never escape. It is impossible.
 
Ananda Marga ideology states, "You are free to act, but you are bound to undergo the reaction. The moment you do an act you acquire the possibility of its reaction. Simultaneously with the performance of an act is being done, the seed for its reaction is also sown and its consequences have to be undergone. There is no escape from it. It is not within your right to get rid of it or to escape its fruits and consequences." (2)
 
Most on the path of Ananda Marga understand that every action begets a reaction. One has to face the consequences for the degree of pain incurred upon others plus interest. That is cosmic law. For instance, in many areas hunting is legal but those hunters most certainly undergo the consequences of their negative deeds. Cosmic law does not overlook the harm and pain those hunters inflict on animals.
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References
1. A Few Problems Solved - 9, Population Growth and Control
2. Subhasita Samgraha - 1, 'Yajina and Karmaphala'

*        *        *

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

*        *        *

== Section: Important Teaching ==

Half-naked development

Ananda Marga philosophy states, “It can be said that ordinary people, like teachers, face many types of problem in their lives; in fact teachers’ problems are only a reflection of larger social problems. It is quite true that in the modern material world strenuous efforts to conquer the limitations of time, place and person are apparent everywhere. It is as if human beings are being forcibly dragged forward by the hair of their heads. Speed is the main consideration; whether any good is accomplished or not is a secondary factor. Thus different social trends are unable to maintain a harmonious pace in their forward movement. Some trends are far advanced in their development while others lag behind. This causes some parts of the social structure which were close together to move apart, and other parts which were once apart to come together, leading to the collapse of the entire structure. The thatched hut is still the same, but electrical wiring has been strung through it. The only food available is salt and boiled rice, but the ordinary old clay stove has been replaced by an electric “heater” [hotplate]. Such incongruities are now common in society.” (1)

Note: In the above teaching Baba is describing how incongruities have become prevalent in society. Here are a few more examples for us to ponder:

(a) In some so-called "3rd world" countries people have smartphones yet they are still living under a tree and do not have running water in their home. Not only that, their own children are deprived of the basic necessities – wandering around naked, collecting wood or recyclable materials etc when they should be properly fed and in school.

(b) In so-called 1st world countries, there are some kids who have access to huge material wealth yet lack parental love. Without that special bond and emotional support, such children become islands of desperation. They feel alienated from their family and society and suffer terribly.

(c) In other places within so-called “1st world nations”, kids go to school where they see fancy computers throughout the classrooms etc, yet when they return home they have no food to eat and must get their food from homeless shelters or soup kitchens.

These types of incongruities must be addressed. At present, such disparities are prevalent both in individual life and collective life in various parts of the globe. This situation must be put to a halt, and prama (balance) must be restored.

Reference
1. Human Society – 1, Education

== Section: Important Teaching ==

The height of hypocrisy

Ananda Marga Shabda Cayanika states “One night a certain inveterate drunkard who had finished off an enormous kutú [bottle] fell in the gutter and was rolling around until he became senseless, exactly when no one knows. This memorable event of that night is not today a part of recorded history. Then dawn broke. The touch of the cold morning breeze and the cold water of the gutter sobered him. He opened his eyes and saw a large gathering of people around him. Someone was saying, “Oh, the fellow is dead!” Someone else was saying, “He drank so heavily that he passed out.” Yet another person was saying, “The fellow may not be drunk at all; it might be some other malady.” The drunkard was listening to everything, but out of shame he kept his eyes closed. Still, how long can one remain like that? One has to shake it off and get up. And so he had to open his eyes. As chance would have it, the moment he opened his eyes and looked at the crowd, he saw his son’s father-in-law standing directly in front of him. Then without any embarrassment at all, he said [to son’s father-in-law]: “Brother, it is not that what you think. It is my epilepsy.” (1)

Reference
1. Shabda Cayaniká Part 5, Disc: 30

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