Baba
Fake sadvipra
Namaskar,
These days to be a so-called family acarya, one must have an "in" with at least one of the groups; otherwise, that person will not get selected for family acarya training. That means such so-called family acaryas have to follow all the dogmas and agendas of their chosen group. They cannot oppose their group in any way, lest they lose out on their opportunity to be a “family acarya”.
In result, they cannot manifest the quality of a ksatriya. Because the quality of a ksatriya means having the courage to point out injustices and indiscretions etc. Yet all four qualities (vipra, vaeshya, ksatriya, and shudra) are needed to be a sadvipra. That is why in the current climate, to be family acarya means compromising with one’s dharmic principles. So it is very easy to see how becoming family acarya these days means one cannot be a sadvipra. The two are mutually exclusive. How ironic.
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Cheating oneself is worst outcome
More than anything else, understanding who and what is a sadvipra is a way for us to gauge one’s progress. This type of introspection and demands honesty and integrity. A person may be able to convince others that they are a great sadvipra who performs all the sevas perfectly, but inside they know how far this is really true or not. One should not get caught up in cheating oneself. That is the worst outcome.
Being a sadvipra is not for show, nor for bragging rights, nor for any other external perk or benefit. It is about being true to oneself and true to Baba, perfectly exemplifying AM ideology. That is what counts. Wearing a particular uniform or having a particular title has absolutely zero to do with being a sadvipra. Rather, sadvipraship is based on the all-round development of one's human personality and day to day conduct.
One's mental colour, not so-called caste
Here again Baba makes it perfectly clear that the terms shudra, vaeshya, ksatriya, and vipra refer to one's psychic tendency. They do not refer to one's birth or existential quality and have nothing to do with the so-called caste system. With proper sadhana and psychic discipline, anyone can change their psychic colour, by His grace. And that is that path of Ananda Marga: To transform one's psychic colour into the mentality of a sadvipra.
Ananda Marga ideology states, "You know, so far as people’s mental condition is concerned, one person is a shúdra, another person is a vaeshya, another a kśatriya, another a vipra and still another a sadvipra. People are classified as above according to their mental fitness, not according to complexion or birth. It has been clearly stated by Lord Krśńa that varńa [mental colour, psychological type] is decided not according to birth but according to action and attribution – Cáturvarńyaḿ mayá srśt́aḿ guńakarma vibhágashah – “According to guńa and karma (attribution and action) it is decided.”" (1)
Sadvipras must have all the qualities
And the true sadvipra is one who perfectly represents the dharmic qualities of these psychic properties in their conduct.
Ananda Marga philosophy states, "The four classes which have ruled the world at one time or another are not of recent origin, but have been known ever since the beginning of humanity as bráhmańas [or vipras], kśatriyas, vaeshyas and shúdras...Ananda Marga breaks all these classes, not by calling them bad, but by making all the members of Ananda Marga practise and develop the qualities of all these classes.” (2)
Ananda Marga philosophy says, "In short, all the characteristics of the four classes have to be mastered by each individual in our Marga. It is not only mastery of these characteristics which is necessary, but their regular practice is an essential duty of every member of Ananda Marga. Every individual thus becomes universally fit, and any person makes as good a brahmin as a shu'dra." (3)
Conclusion
By Baba's grace, we should be sincere and adhere to His following guideline when assessing our status or that of someone else. If we follow His guidelines of proper conduct, we will certainly become sadvipras, by His grace. Then we can best serve Him and His creation. Those so-called family acaryas who make concessions with unideological group leaders in order to get the post can never be thought of as sadvipras, rather the antithesis.
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Ananda Vanii says, "Your ideal is represented by your conduct...." (4)
In Him,
Priyanath
~ In-depth study ~
Qualities of a true acarya
Ananda Marga Caryacarya states, “Only those persons who are sincere, spirited and endowed with sharp intellect; and who understand and can make others understand the philosophy; will be considered eligible to become ácárya/ás.” (5)
Sadguru Baba says, “I have already explained in the definition of ácárya, Acárańát páthayati yah sah ácáryah – “One who teaches through one’s conduct is an ácárya.” If one’s conduct is not exemplary, he or she is not an ácárya/á.” (6)
Ananda Marga ideology guides us, “Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.” (7)
Ananda Marga ideology guides us, “It is the duty of an ácárya to develop this great collective force of society by awakening the masses to unite and destroy the evil, demoniac forces existing in society.” (8)
Unique courage of a sadvipra
Ananda Marga ideology guides us, “According to our philosophy, when consciousness arises in individual life then a person begins to move in accordance with certain instructions, certain guidance. In collective life as well, when this stage comes, those who are well advanced, who understand better, who are more courageous, more firmly established in morality, who are truly righteous, they have to take the lead, to assume the mantle of leadership. In such times those who worry about what others will say or think, or worry about being criticized, and due to this fear hide behind closed doors thinking that if they take action their good name will be tarnished, such people are not true human beings. They are beggars, begging for reputation. They have no manliness; they have lost the courage to move ahead. At that time those who come forward and say – “Let’s go. I’m with you. If trouble comes, let it come. I’ll take it on my shoulders” – such people I have given the name sadvipra.” (9)
Ananda Marga ideology states, “This is the way it has been and the way it will always be. However, in collective life at the critical juncture between one great age and another, in this transitional stage of great change, when it becomes impossible for the common man or even ordinary sadvipras to take up the leadership, then Parama Puruśa through his special grace arranges that leadership. At this time on the earth humanity is witnessing such a yuga sandhi. On one side there is the rubbish heap of the past and people are clinging to that rubbish heap because they have not yet been shown the way out. And on the other side, there is the call of the new. Under such conditions what will that Mahásambhúti do who gave guidance to the human race in the past? With courage he will call to human beings and declare: “Give up the rubbish of the past. It can only harm you and lead you to your death. Move ahead. Answer the call of the new. I am with you. There is no reason to be afraid.”” (10)
References
1. Subhasita Samgraha - 21, Jaeva Dharma and Bhágavata Dharma
2. Prout in a Nutshell - 2, Ananda Marga: A Revolution
3. Prout in a Nutshell - 2, Ananda Marga: A Revolution
4. Ananda Vanii #13
5. Caryacarya - 1, Táttvika, Ácárya/á, and Purodhá
6. Ananda Vacanamrtam - 23, Silent Action
7. Ananda Vacanamrtam - 23, Silent Action
8. Ananda Vacanamrtam - 23, Silent Action
9. Ananda Vacanamrtam - 9, The Significance of The Word “Yuga”
10. Ananda Vacanamrtam - 9, The Significance of The Word “Yuga”
* * *
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 ==
Baba has come
"Ajáná pathik eseche,phule phale priiti kájale.." (Prabhat Samgiita #4490)
Purport:
The Parama Purusa Ajana Pathik has come and taken advent. He has filled this mortal world with flowers and fruits, and supreme love and affection.
For Him no one is distant, no one is alien, everyone is His own - close and intimate. He has graciously wiped away all the tears and removed the suffering of everyone.
The Divine Lord has come riding on the chariot of golden refulgence. He is associated with one and all through His ota and prota yoga. He is pulling everyone with His supreme spiritual attraction and with the blessing of His vara’bhaya mudra’.
Today Parama Purusa Baba has come. The whole world is inundated with His love - His grace....
Notes for Prabhat Samgiita #4490
[1] Ajana Pathik: The term Aja'na' Pathik means 'The Divine Entity Parama Purusa Who moves around this entire universe, and resides everywhere and knows everything; irrespective of where one goes, He remains along with you'. That is one of His many unique attributions and that is the speciality of the name 'Ajana Pathik'. The name 'Ajana Pathik' denotes this special quality.
Literally, Aja'na' means 'unknown' and Pathik means 'traveler' or ‘tourist.’ But this is just the word by word, literal translation; and proper nouns are not meant to be translated. So we cannot call Him the ‘Unknown Traveler’ or ‘Unknown Tourist', or Unknown Vacationer', or 'Unknown Backpacker', or 'Unknown Visitor', or 'Unknown Globetrotter', or 'Unknown Daytripper', or 'Unknown Hitchhiker.’ The spirit and meaning is then lost.
The inner sense of the name Ajana Pathik is that Parama Purusa is always moving throughout this vast cosmos and He is constantly present with everyone, all the time. He is in the Cosmic Nucleus yet at the same time through His ota and prota yoga He is everywhere - carefully watching & lovingly guiding everyone. This unique aspect of His grand Personality is treated as Aja'na' Pathik. Because He is constantly traveling yet present everywhere. He is in the nucleus as well as throughout this entire universe.
As the Ajana Pathik, Parama Purusa Baba moves and moves and moves. In their spiritual approach bhaktas feel that wherever they go the Aja'na' Pathik will always be there to shower His blessing. By His grace, bhaktas can always get His intimate company and companionship. With this mystical link, sadhakas understand that Parama Purusa is present everywhere, yet side by side He travels on and on throughout this entire cosmos. Thus He is Aja'na' Pathik.
Overall the name Aja'na' Pathik has one special and unique meaning that goes far beyond its literal translation. And in our hearts we A'nanda Ma'rgiis know and feel that Baba is that Aja'na' Pathik. Indeed in His discourses, in Dharma Samiiksa, and in reporting, in DMC, and in numerous ways Baba has shown this very fact that He is ever-present and always along with us. He is always moving and wherever we go then He will also be there. Parama Purusa has infinite attributions and one of them is this special quality where He always remains along with us wherever we are in this vast universe. In this way He is known as - Aja'na' Pathik. In true sense, as the omnipresent Entity, He does not go anywhere because He is everywhere; but in a more literal manner He goes from place to place.
Those who use ‘Unknown Traveler’ or ‘Unknown Tourist’ in place of Aja'na' Pathik are naive and ignorant.
What is ota-prota yoga - 1
[1] Ota-Prota Yoga: By way of analogy we can best understand this term. Suppose a mother has five children. When she loves any one of them individually then that is akin to her ota yoga relation with that particular child. She has this type of ota yoga relation with each and every one of her children on a personal, individual level. In contrast, when that same mother loves and cares for her five children all together as a whole, collective family then that is akin to prota yoga.
Similarly, Parama Purusa has an individual loving relation with every bhakta on a personal, individual level. Whatever that bhakta thinks and says then Parama Purusa lovingly listens and cares for that bhakta. So that is the very personal relation of ota yoga. And when He thinks about the entire creation and the welfare of all at the same time, then that connection is prota yog
In their own personal life, every bhakta should appreciate Parama Purusa’s relation as ota yoga - i.e. a very intimate, personal link; whereas, lower grade bhaktas relate more to Parama Purusa via His approach of prota yoga.
In Subhasita Samgraha part 17 (Gwalior DMC in 1984), Baba has given the meaning of ota yoga and prota yoga in English. Ota yoga is "individual tactuality" between Parama Purusa and the unit entity; and, prota yoga is "collective tactuality" between Parama Purusa and all the entities, simultaneously.
The above definition describes the intimate relation between Parama Purusa and His jiivas through His ota & prota yoga. This same term has been explained in a slightly different manner in the following discourse.
Ananda Marga ideology says, "What is ota-yoga? He as the Cosmic Father has a direct relationship with each and every entity of this world...All are His affectionate children. This is His ota-yoga. Each and every entity, animate or inanimate, has a direct link with Him. Just as ota yoga means the Cosmic Father's relationship with each entity individually, prota yoga means His relationship with all collectively." (1)
What is ota-prota yoga - 2
Otahprotah yogábhyáḿ saḿyuktah Puruśottamah.
[Puruśottama is linked to each entity individually and to all entities collectively.]
Ananda Sutram Purport: Puruśottama, the Nucleus of the universe, is the witness of and is directly concerned with every unit entity. This association of His is called ota yoga [the yoga of individual association]. Evidently Puruśottama is the collective entity of the universe as well as witness of the collective mind. This association of His with the collectivity is called prota yoga [the yoga of pervasive association]. In other words, it may be said that the one who is associated with His objects through both ota and prota yogas at the same time is Puruśottama. (2)
Ananda Marga ideology says, “Suppose there is a virtuous discussion going on somewhere. If you invite two hundred people to this discussion, you will find that only sixty invitees have turned up, at the most. Out of these participants about ten or twelve people at most listen with patience and bhakti to the talks; and out of these listeners, only some properly understand the subject discussed. Then again, out of this small group that has understood, only a very few may retain in their minds what they have understood. Lastly, only one or two persons of this last group may practice in their daily lives what they have learnt and understood. This is only due to the clash between vidyá and avidyá in the mind, and in this clash the triumph of avidyá or the extroversive force means running from the introversive bent of vidyá. It is because of the saḿskaras of animality that the introversive momentum is rare in the average human mind. The sensuous desires of avidyá continue to infiltrate into every thought process. Such a situation continues for a long time in a sádhaka’s life.” (3)
Varábhaya mudrá works
Ananda Marga philosophy states, “Suppose the Sadguru is saying something, and the deaf or dumb man wants to hear it but cannot. If one concentrates the mind on varábhaya mudrá, there will be the direct effect of positive microvita on the auricular or other nerve cells and also on the controlling cells, and it may be that all of a sudden he may get back the power of hearing. One should look towards these two mudrás and not to anything else. Microvita are radiated through these two mudrás. This is the inner secret.” (5)
References
1. Ananda Vacanamrtam - 6, The Cosmic Father Has a Special Responsibility
2. Ananda Sutram, Sutra 2-10
3. Subhasita Samgraha - 3, Supreme Benevolence and Mundane Pleasure
4. V22-22 इस विश्व में कोई अकेला नहीं, कोई असहाय नहीं EGD 21 March 1984 Gwalior
5. Microvitum in a Nutshell, Questions and Answers on Microvita – Excerpt D
== Section 3: Important Teaching ==
I saw this gentleman sitting quietly at the foot of a tree
Ananda Marga ideology states, “Feeling of dislike takes place through the word jhanjhan. The wife of a certain gentleman that I knew was quite ill-mannered. One winter evening I saw this gentleman sitting quietly at the foot of a tree. I asked him: “Why are you sitting under this tree on a winter evening? You’ll freeze.” He replied: “You know, my young friend, if I go in the house I’ll hear only khankhan jhanhan. It’s a lot more peaceful out here.” (1)
Reference
1. Varńa Vijiṋána, Disc: 19
== Section 4: Links ==
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1. Posting: Fake sadvipra
2. PS #4490: Baba has come
3. IT: I saw this gentleman sitting quietly at the foot of a tree
4. Links
