Baba
Namaskar,
Ananda Marga Scripture 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 no find fault with others because of your own samskaras; they are merely the reactions caused by your own mistakes and misbehavior.” (1)
Some people 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, Dada T 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 Tapeshvaranandji did in his book.
But 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 it is sinful to blame Baba by stating He gives tests, harasses, & creates problems & puts thorns on the path.
Again, in our Ananda Marga, there is no scope for blaming Parama Purusa - humans create their own life circumstances. Unfortunately some do not like to admit their own mistakes and faults. And in due course when they face the samskara (consequence), they blame God, i.e. Parama Purusa Baba, for their wrongdoing - thereby committing sin. And even worse, there are some who put forth their own philosophy wherein they blame God for creating so many problems.
Some Dadas come in this later category. They have invented their own false philosophy that “Guru gives tests” whereby disciples must undergo so many arduous rigours.
Thus such Dadas are putting forth their negative teaching in Guru’s name - so that is a double sin. First because the teaching itself is sinful and second because they are attributing that sinful teaching to Guru.
Namaskar,
Pradiip
References
1. SS, pt 2, p.7
O' Parama Purusa, Baba, You love all, unconditionally
"Tumi biná ke bá krpá karite páre,ár káke máne sárá carácare..." (Prabhat Samgiita #350)
Purport:
O' Parama Purusa, Baba, who else can grace me except You - no one. Who else can I accept as my own in this universe - no one but You.
O' Parama Purusa, Baba, all are looking towards You for Your karuńá [1]. The lyres of all the minds’ viinas harmonically resonate into a single melody today: "You are everything, You are everything." All their sufferings and all their repentance have drowned in the ocean of Your mercy. All the pain has been relieved; all their sorrows have been transformed into bliss, by Your grace.
O' Parama Purusa, Baba, You love all unconditionally, not judging anyone by their merits and demerits. You never hate anyone because they are foolish, dumb, or unintelligent etc. You wholly embrace all irrespective of their qualities. You are the most dear - the heart of hearts of all. Baba, You are the goal of meditation - the anudhya'na of everybody - the veritable goal of all bhaktas. You are final desideratum for everyone. All attain their eternal fulfillment satiation from You alone. Meditating on You, one gets moksa.
O' Baba, no one else is mine but You...
Note for Prabhat Samgiita #350:
[1] Karun'a': This is when one is pained by seeing another's suffering and feels, "I should help them get rid from the trouble they are facing." This type of empathetic feeling is karun'a'. For example, suppose you saw one beggar who is suffering. By seeing his pitiful situation then you felt in your heart that "I should help him and remove his suffering – he should get some help right away." This very feeling of the heart towards that suffering beggar is the expression of karuna'.
Suppose a bhakta is suffering in the spiritual realm because of so many problems and difficulties, and they are unable to move ahead in sadhana and devotional life. In such circumstances, Parama Purusa cannot bear to watch His bhaktas go through so much struggle and strife. When devotees are helpless and trying hard to progress in sadhana but their pathway is completely obstructed and they cannot advance in the spiritual sphere or any sphere of life – overcome by various complexes, bondages, and obstacles – then a feeling of deep, deep empathy develops in the mind of Parama Purusa.
This feeling or mind-set, motivated by seeing their suffering, is karun'a' bha'va. Parama Purusa feels He must rescue them immediately from their spiritual retardation. In that moment, the help He gives to the devotee is the showering of His karun'a'. With His immense feeling of karun'a', He blesses His devotees and relieves them of their pain and suffering in their devotional life. This is nothing but His divine karun'a': Wherein Parama Purus'a cares for the devotees and removes their troubles and hindrances so that once again they can move ahead on the path of sadhana. That is the meaning of 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 from their difficulties. With krpa' (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing.
It is just like if a baby is sick and with great empathy a neighbor selflessly gives that infant more attention without expecting anything in return. That neighbor just lovingly places the sick baby on her lap in a very special way and feeds the baby. That is karuna. Because the neighbor is moved and motivated into action by seeing the sick child's suffering. In contrast, if that same baby is not sick, and the neighbor just wishes to bring the baby on her lap to feed the baby, then that is krpa.
Similarly, when out of empathy Parama Purusa lovingly comes to the aid of His suffering devotee to relieve them of their spiritual strife, that is His karuna; and, if that same devotee is not suffering devotionally, yet Baba still bestows His blessing, that is His krpa.
So there is a distinct difference between krpa (grace) and karuna (compassion).
When Parama Purusa showers His karuna He helps that suffering person and relieves them of their pain and agony - in all spheres of life.
Sadguru gives test?
Namaskar,
Ananda Marga Scripture 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 no find fault with others because of your own samskaras; they are merely the reactions caused by your own mistakes and misbehavior.” (1)
Some people 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, Dada T 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 Tapeshvaranandji did in his book.
But 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 it is sinful to blame Baba by stating He gives tests, harasses, & creates problems & puts thorns on the path.
Again, in our Ananda Marga, there is no scope for blaming Parama Purusa - humans create their own life circumstances. Unfortunately some do not like to admit their own mistakes and faults. And in due course when they face the samskara (consequence), they blame God, i.e. Parama Purusa Baba, for their wrongdoing - thereby committing sin. And even worse, there are some who put forth their own philosophy wherein they blame God for creating so many problems.
Some Dadas come in this later category. They have invented their own false philosophy that “Guru gives tests” whereby disciples must undergo so many arduous rigours.
Thus such Dadas are putting forth their negative teaching in Guru’s name - so that is a double sin. First because the teaching itself is sinful and second because they are attributing that sinful teaching to Guru.
Namaskar,
Pradiip
References
1. SS, pt 2, p.7
== Section 2 ==
O' Parama Purusa, Baba, You love all, unconditionally
"Tumi biná ke bá krpá karite páre,ár káke máne sárá carácare..." (Prabhat Samgiita #350)
Purport:
O' Parama Purusa, Baba, who else can grace me except You - no one. Who else can I accept as my own in this universe - no one but You.
O' Parama Purusa, Baba, all are looking towards You for Your karuńá [1]. The lyres of all the minds’ viinas harmonically resonate into a single melody today: "You are everything, You are everything." All their sufferings and all their repentance have drowned in the ocean of Your mercy. All the pain has been relieved; all their sorrows have been transformed into bliss, by Your grace.
O' Parama Purusa, Baba, You love all unconditionally, not judging anyone by their merits and demerits. You never hate anyone because they are foolish, dumb, or unintelligent etc. You wholly embrace all irrespective of their qualities. You are the most dear - the heart of hearts of all. Baba, You are the goal of meditation - the anudhya'na of everybody - the veritable goal of all bhaktas. You are final desideratum for everyone. All attain their eternal fulfillment satiation from You alone. Meditating on You, one gets moksa.
O' Baba, no one else is mine but You...
Note for Prabhat Samgiita #350:
[1] Karun'a': This is when one is pained by seeing another's suffering and feels, "I should help them get rid from the trouble they are facing." This type of empathetic feeling is karun'a'. For example, suppose you saw one beggar who is suffering. By seeing his pitiful situation then you felt in your heart that "I should help him and remove his suffering – he should get some help right away." This very feeling of the heart towards that suffering beggar is the expression of karuna'.
Suppose a bhakta is suffering in the spiritual realm because of so many problems and difficulties, and they are unable to move ahead in sadhana and devotional life. In such circumstances, Parama Purusa cannot bear to watch His bhaktas go through so much struggle and strife. When devotees are helpless and trying hard to progress in sadhana but their pathway is completely obstructed and they cannot advance in the spiritual sphere or any sphere of life – overcome by various complexes, bondages, and obstacles – then a feeling of deep, deep empathy develops in the mind of Parama Purusa.
This feeling or mind-set, motivated by seeing their suffering, is karun'a' bha'va. Parama Purusa feels He must rescue them immediately from their spiritual retardation. In that moment, the help He gives to the devotee is the showering of His karun'a'. With His immense feeling of karun'a', He blesses His devotees and relieves them of their pain and suffering in their devotional life. This is nothing but His divine karun'a': Wherein Parama Purus'a cares for the devotees and removes their troubles and hindrances so that once again they can move ahead on the path of sadhana. That is the meaning of 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 from their difficulties. With krpa' (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing.
It is just like if a baby is sick and with great empathy a neighbor selflessly gives that infant more attention without expecting anything in return. That neighbor just lovingly places the sick baby on her lap in a very special way and feeds the baby. That is karuna. Because the neighbor is moved and motivated into action by seeing the sick child's suffering. In contrast, if that same baby is not sick, and the neighbor just wishes to bring the baby on her lap to feed the baby, then that is krpa.
Similarly, when out of empathy Parama Purusa lovingly comes to the aid of His suffering devotee to relieve them of their spiritual strife, that is His karuna; and, if that same devotee is not suffering devotionally, yet Baba still bestows His blessing, that is His krpa.
So there is a distinct difference between krpa (grace) and karuna (compassion).
When Parama Purusa showers His karuna He helps that suffering person and relieves them of their pain and agony - in all spheres of life.
== Section 3 ==
Links
Links
http://anandamargauniversal.blogspot.com/2014/04/baba-this-posting-has-4-distinct.html
http://anandamargauniversal.blogspot.com/2015/06/what-about-vishesa-yoga-5-more.html
http://anandamargauniversal.blogspot.com/2015/06/what-about-vishesa-yoga-5-more.html
