Baba
Problem in self-inflicted torture
Namaskar,
One person, herein referred to as "DS", is equating Sadguru Baba with one Buddhist monk, Marpa, the teacher of Milarepa. Every true Ananda Margii knows that Baba, as Mahasambhuti, is that incomparable Entity and that the sublime teachings of Ananda Marga ideology tower far above the limited and dogmatic ways of Buddhism. Here below we look at a few specific examples from this book. Then you can decide how far Mr. DS and his book are representative.
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Punishment does not wipe away bad samskaras
Here is a practical example to further explain this situation. Suppose Ram stole $500 from Shyam. Then in due course Ram has to face that negative samskara that he incurred because of this theft. That unfinished bundle of samskara is called karma in Buddhist philosophy, and in Ananda Marga teachings it is called samskara.
The story that the DS is referencing in his book is how the Buddhist disciple Milarepa killed his cousins and acquired negative reactive momenta because of that ghastly action. DS is referring to this as karma – a Buddhist term. So this is wrong. But the problem does not end there. This entire example is bogus as it completely misrepresents Ananda Marga samskara theory. Please continue reading to get the details.
Marpa - the so-called guru of Milarepa - in his misguided and dogmatic way thought that if Milarepa constructs stone houses and dismantles them again and again for decades, then his (Milarepa's) sins will be annihilated. But this is utterly wrong in the eyes of Ananda Marga philosophy. We know that inflicted punishment or torture does not cancel out one's sins and misdeeds. Rather, according to Ananda Marga philosophy, the lowly guru Marpa incurred negative samskaras for senselessly and needlessly torturing Milarepa. So instead of cleaning the disciple Milarepa’s sin, the lowly guru Marpa has indulged in sin due to his dogmatic misunderstanding.
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Common myth: by torturing myself I can become free of sin
Actually, most of the eastern religions fall prey to the faulty notion that by suffering one burns their bad samskaras. This is a common myth. That is why many dogmatic people think that if they undergo some kind of torture, self-inflicted or otherwise, then their bad samskaras will be exhausted. Many are prone to this kind of wrong understanding - including the dogmatic guru Marpa, his ignorant disciple Marpa, and the confused writer of the book - i.e. DS. They are all victims of this same dogmatic belief that by undergoing torture one can burn their bad samskaras.
According to Ananda Marga ideology, there are a few valid pathways to exhaust samskaras: (a) social service with the motive of selflessly serving others as being the expressions of God, (b) dharma sadhana done with the desire of pleasing Him, and (c) through the natural cycle of life and death etc. In all these ways, people exhaust their samskaras - but never by undergoing torturous punishment.
This entire episode of mixing dogmatic Buddhist terms into the pristine philosophy of Ananda Marga is pramatta (very bad) from beginning to end. It is bizarre and has nothing in common with Ananda Marga philosophy. Sadly, Mr. DS has used this story about the so-called guru Marpa as if Baba Himself is following in Marpa's tradition. No right thinking Ananda Margii can think in this manner. Yet this is the very faulty, dogmatic, and anti-bhakti idea that Mr. DS has put in his book.
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What if Milarepa got Ananda Marga diiksa
Under similar circumstances, if the disciple Milarepa came to an acarya of Ananda Marga, Milarepa would have immediately gotten initiation and by his sadhana, service, and sacrifice – in a short period – he would have exhausted his negative samsakas. But instead, Milarepa approached the dogmatic Buddhist monk Marpa, and Marpa just punished and tortured Milarepa, exacerbating the situation.
The two approaches are worlds apart, and it is hard to imagine how the "writer" DS got the idea to compare the dogmatic guru Marpa with the dharma Guru Shrii Shrii Anandamurti ji. Baba is Mahasambhuti who has graciously taken advent and given the sublime ideology of Ananda Marga to uplift the entire humanity, and Marpa is just one misguided, dogmatic Buddhist monk who harshly abuses his lone disciple. It is quite appalling that such a blatantly bogus analogy made its way onto the pages of this book about our Beloved Baba. The only rational conclusion is that this is representative of DS's state of mind - nothing else.
True way to exhaust samskaras
The dharmic teachings of Ananda Marga do not support the dogma that one can cleanse oneself of sin through harsh penance like fasting towards near death, or standing on one leg in cold water, or exposing oneself to a fire pit etc. It is fruitless to indulge in that type of so-called penance in hopes of pleasing Parama Purusa. By these dogmatic methods, Parama Purusa will not be pleased. But the so-called guru Marpa was doing like this to his disciple Milarepa, and imposed harsh, bone-breaking treatment.
According to Sadguru Baba, here is how one is to exhaust their samskaras.
Ananda Marga ideology states, "For salvation or emancipation, it is necessary to be liberated from the bondage of sam'skáras. The question is, how to attain salvation? When it is essential to act for maintaining one's existence, how is it possible to avoid the cycle of action and reaction?"
"It is known from philosophic propositions that the attainment of Mukti (liberation) or Mokśa (salvation) is possible only through spiritual practices or sádhaná. It therefore follows that there is certainly some means to attain liberation from samskáras."
"There are three processes for attaining freedom from the bondage of action: (#1) relinquishing any desire for the fruits of action, or Phalákámkśá Tyága, (#2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (#3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process." (1)
Here above Baba enlists the dharmic method for relieving oneself of negative samskaras and attaining moksa. This is in stark contrast to the dogmatic manner of the lowly guru Marpa who merely tortured the disciple Milarepa.
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Conclusion
It is utterly sinful to equate Sadguru Baba with following the tradition of Marpa. As the Taraka Brahma, Baba is entirely unique and does not follow anyone. According to Ananda Marga philosophy Brahma alone is the Guru.
Brahmaeva gururekah náparah.
Only Brahma is the guru, no one else. (5)
In tantra only Brahma is the Guru. No human being or unit entity can be the Guru. Baba has come as Taraka Brahma, then He alone is the Guru. And He cannot be compared with anyone - especially not one dogmatic Buddhist monk like Marpa.
Tulá vá upamá Krśńasya násti;
Krśńastu Bhagaván svayam.
Mahasambhuti Baba is Parama Puruśa and has no parallel or equal - let alone some type of lowly, dogmatic figure like Marpa, as Mr. DS confused in his book.
Namaskar,
At His lotus feet,
Prabhakar
Confusing Buddhist dogma with Ananda Marga
In his book, Mr. DS has confused key elements of Ananda Marga philosophy with Buddhism. Let’s take a closer look. Suppose, a person has performed an initial action, and if the consequences of that action have yet to be requited, that unexpressed reaction is called reactive momenta, or samskara. So when any reaction has yet to be experienced and is just looming, then in Ananda Marga it is called samskara.
But in his book, Mr. DS has used the term "karma" or "heavy karma" for reactive momenta, as per the ways of Buddhism. However, according to Ananda Marga philosophy, the Saḿskrta word for reactive momenta is samskara, not “karma” or “heavy karma”. And, Mahasambhuti Baba has come to dispel all sorts of misunderstandings and wrongful preachings. For this He has given the pure guidelines of Ananda Marga that shower the light of truth on every aspect of life. And Baba has pointedly termed those reactions that remain in their potential form as samskaras. Karma is something entirely different.
When anyone writes a book about Sadguru Baba and His eternal teachings, then that book must precisely reflect Ananda Marga ideals, and not mistake it for any type of religious dogma like Buddhism. Sadly Mr. DS missed the boat and fell into the waters of religious dogma by borrowing from the Buddhist tradition.
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~ In-depth study ~
Baba very critical of such so-called gurus
Baba is very critical of such selfish gurus who withhold teachings from deserving disciples in order to enhance their own prestige. Such faulty gurus prefer to die with their knowledge than to share it with humanity. By this way, slowly over the course of time, by withhold 1% of their knowledge, from generation to generation, there is a distinct gap in human understanding until all that is left of those teachings is dogma. Such is the case with the dogmatic, Buddhist guru Marpa.
Indeed, Marpa's lowly situation is strikingly similar to that of the ill-fated Dronacarya in the Mahabharata. Dronacarya was partial with his students and played favourites; not only that, Drona would not even impart the needed teachings to even his deserving disciples and qualified students. Because of this stark defect, Dronacarya was annihilated in the fight for dharma.
Similarly, the so-called guru Marpa also does not want to impart his knowledge to his disciple. For one excuse or another, he does not teach any spiritual guidelines and only inflicts one torture after another upon Milarepa. Here we can conclude that Marpa just got one free laborer in Milarepa, i,e, someone to harass and satisfy his own (Marpa's) ego. And side by side, Milarepa was just one fake disciple who had no longing for Parama Purusa, only he was scared of his sin.
So this account of Marpa and Milarepa has absolutely nothing to do with Ananda Marga. Neither the so-called guru Marpa, nor the lowly disciple Milarepa represent any of the dharmic qualities found in Ananda Marga teachings. That is why many are wondering why DS would ever put such an account in his book - all it does is undermine DS's own status.
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Who is worthy of initiation
In Ananda Marga teachings, it is clearly told that anyone with a human structure is worthy of initiation.
Ananda Marga ideology guides us, "The minimum qualification for getting salvation, for doing sádhaná, is just a human structure." (2)
Ananda Marga philosophy states, "The minimum qualification for the attainment of salvation is nothing but a human body and a human mind. That is enough." (3)
Baba has unequivocally stated that anyone having a human body and mind is worthy of receiving initiation. In stark contrast, in his book, DS shows how Marpa adopted a decidedly different approach:
Yet Mr DS writes: "Finally, Milarepa, his body nearly broken down from several years of backbreaking work, despaired of ever receiving initiation." (Mr. DS p.395)
So the dogmatic Buddhist monk Marpa battered his disciple - Milarepa - in torturous tasks for decades before considering him for initiation. And the writer directly implies that Sadguru Baba follows in this same tradition. That is obviously absolute rubbish. Yet there it is on page 158 of his book, Mr. DS directly states that Mahasambuti Baba has followed the tantric tradition best embodied by dogmatic guru Marpa's treatment of Milarepa. Such is the confusion of Mr. DS.
Remember, Marpa refrained from giving Milarepa spiritual initiation and instead made him suffer by plunging him in all kinds of arduous tasks – as if by this way one day Milarepa would be worthy of initiation. And the writer implies that Baba Himself followed this same method; that is the incorrect and outrageous message given in his book.
As every true Ananda Margii knows, Sadguru Baba is wholly against this dogmatic approach. In Ananda Marga, sadhakas are to get the requisite spiritual guidelines as quickly as possible so they can progress along the path of Supreme attainment.
Ananda Marga Caryacarya states, "Human life is short. It is wise to get all the instructions regarding sádhaná as soon as possible." (4)
This stands then as yet another fault of the DS's approach in his book. He is comparing Baba to the Buddhist monk Marpa, yet all of Marpa's manners and ways run diametrically opposite to the dharma of Ananda Marga and Baba's teachings.
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Who made this bogus comparison
The writer, i.e. DS, who compared the misguided dogmatic guru Marpa with our Lord Shrii Shrii Anandamurti ji Baba is Devashish (Deva'shiis'a / Devashish / Devashiisa) a.k.a. Donald Acosta. This is the person who did like this in his “Jamalpur Years” book. By his entire effort it is quite evident that Devashish does not understand Ananda Marga samskara theory and other essentials of Ananda Marga philosophy. Nor does he understand the greatness of our Sadguru Baba Lord Shrii Shrii Anandamurtiji. Otherwise he would not have compared the dogmatic guru Marpa with Sadguru Baba, and he would not have included that entire story of torturing Milarepa in his book. All in all this is an unfortunate episode in the dealing of one writer, i.e. Devashish (Deva'shiis'a / Devashish / Devashiisa).
They sit in the middle of a ring of flames
Ananda Marga ideology states, "There are some people who perform rigorous penance: they sit in the middle of a ring of flames and in the process suffer a great deal. Others remain seated with their heads bent down and their legs upwards, thus subjecting themselves to much physical torture. They believe that this type of penance will lead to the exhaustion of their actional bondages accumulated for lives together. But this is not correct. The secret is that while performing any action, one must remember that Parama Puruśa is always watching one's action. A genuine spiritualist will have to establish a relation of love with Parama Puruśa. Those who remain oblivious to this truth become unsuccessful in their mission, whatever might be the intensity of their penance. But when people undertake penance with cosmic ideation then Parama Puruśa will Himself guide them not to perform such rigorous but fruitless penances." (6)
Nothing but sheer foolishness
Ananda Marga ideology states, "There are a group of people who are in favour of practicing extreme austerities. To practice severe penance, to court physical trouble while taking care of others is called tapah or penance in the scriptures. The ancient sádhakas used to practice such severe penance. They used to sit with their heads down and their legs raised high, lighting a fire around them, and they used to practice such rigorous penance for twelve years. But is it really worthwhile to do such practices which only subject the body to physical tortures? Through such penances, it is almost impossible to achieve spiritual progress. To undergo physical torture just for the sake of experiencing pain does not lead to spiritual elevation. After those sádhakas underwent the long rigours of penance with their heads down and legs up, with the leaping flames of fire all around them, they had no self-satisfaction that their penance had done even the slightest good to others. By undergoing hardship, one should always help others, and thereby one feels satisfied that at least some good has been done to others. Rigorous austerities do no such good: then what is the justification for undergoing such unnecessary physical tortures? This is nothing but sheer foolishness." (7)
Detrimental to health
Ananda Marga philosophy states, “So we see that generating heat is not always beneficial or noble. When someone does rigorous penance, for instance, with hands upraised for a long period, his or her blood circulation, nervous system and bone position are bound to be jeopardized. Will the pain in the arms of those who do penance with head downwards and legs upwards be an aid to their mental concentration, or will their minds be constantly focused on the pain? Will they be able to maintain their mental balance in such an unnatural state? When some practise rigorous penance sitting in the centre of a circle of fire, will not the fire's heat impair the natural functioning of their bodies and minds? Thus these types of penance are detrimental to health, what to speak of the attainment of liberation!" (8)
Penance in the caves will all end in nothing
Ananda Marga philosophy states, "Someone may think that he will be able to do penance in Himalayan caves with his legs upraised and head down, neglecting the distressed people of the society. If Parama Puruśa comes and removes the heavy stone door of his cave and appears before him and asks, “What do you want, my child?” – and if he answers, “I want to be one of the stars of the Great Bear constellation,” his desire will never be fulfilled. His prolonged penance in the caves will all end in nothing. This is not Bhágavata Dharma. A householder, even while faithfully performing his or her mundane duties, must sincerely follow Bhágavata Dharma and also serve suffering creatures. And the sannyásiis, while remaining outside family life, must follow Bhágavata Dharma and apply the balm of peace and progress to all the afflictions of humanity. This is the true path of dharma; this is exactly what Parama Puruśa wants." (9)
Cannot blame God
Ananda Marga philosophy states, "Blaming God for the consequences of our actions...is only foolishness. One who performs actions will have to bear the reactions also. If you plunge your hand in fire you will surely burn it. To blame God for burning your hand is merely ignorance or stupidity." (10)
References
1. Subhasita Samgraha – 1, Actions and Their Results (Karma and Karmaphala)
2. Ánanda Vacanámrtam Part 6, An Equal Birthright
3. A Few Problems Solved – Part 4
4. Caryacarya – 2, Sadhana, pt #8
5. Ananda Sutram 3-9
6. Subhasita Samgraha - 11, The Path of Salvation
7. Subhasita Samgraha - 11, What Is the Way?
8. Namah Shivaya Shantaya, Disc: 13
9. Namah Shivaya Shantaya, Disc: 11
10. Ananda Marga Elementary Philosophy, How Should Human Beings Live In This World?
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
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 ==
What is Vrindaban
"Vrindabanam parityajya pa'damemam na gaccha'mi..." (Prabhat Samgiita #4425)
Purport:
I remain always in Vrindaban, in the hearts of bhaktas, and never take even one step away from Vrindaban. I always remain in the hearts of my bhaktas. I love them so much: Whenever I look, wherever I see, I always remember the brajabhava, My bhaktas. They are very dear to Me. They are always in my mind, always in my heart. I never forget them.
Whatever the so-called great people say, whatever way jinanis criticise Me, whatever knowledgeable scholars philosophize, irrespective of the theories they preach about me, I always reside in bhavagokul, with my bhaktas. Those jinanis or religious preachers may say that I am in one tiirtha or another, in one holy book or another, or that I am in heaven or some holy land, but I remain always with my bhaktas, in the core of their heart.
I always express Myself on the banks of the mental Yamuna, i.e. in the minds of My bhaktas, under the Kadamba and Tamala trees in that loving land of that mental Vrindaban, on the blue waters of the Yamuna river-- in the heart of bhaktas. I eternally manifest Myself fully in that beautiful place, in that divine land, in the hearts of bhaktas.
I never take one step away from Vrindavan; I always remain in the heart of my bhaktas and cannot leave. I love them so much...
Notes for Prabhat Samgiita #4425:
[1] Vrindaban: Vrnda'vanam' parityajya pa'damekam' na gaccha'mi
Ananda Marga philosophy says, "This is not the terrestrial Vrindavana, but the Vrindavana of the devotee’s heart. In this Vrindavana, both the devotee and the Lord are there. They are playing the game of hide and seek – now He attracts the devotee, now He hides Himself. When the devotee rushes to Him, he discovers that the One who was attracting from behind the scenes was actually close at hand; and so he attains Him." (1)
Ananda Marga philosophy says, "Vrinda'vana. The presence of Vrajagopa'la in Vrindavana is a symbolic expression of the Cosmic presence in the spiritual stratum. Normally that presence remains beyond the psychic periphery of unit beings. Vrindavana in this case does not represent the physical Vrindavana. It represents human sentimentality, the sweetest recesses of the human heart."
"The subtlest, the most delicate, portion of the human mind is the controlling point of human cordiality. When the human mind is focused on that particular point, it starts to experience the Krs'n'aliila'. The human heart, which is Vrindavana, is the nucleus of all the warmth and sweetness of the human mind. Human beings are always eager to rush towards the mohanatattva [supreme attractive force] which lies covert in the inner Vrindavana. Parama Purus'a also enhances the degree of spiritual attraction and increases the jiivas’ desire to rush towards Him. Due to this intense spiritual attraction the mind refuses to entertain any other psychic object. One may try in vain to persuade the mind to desist from thinking of [Parama Purusa], but even then the mind will think of [Parama Purusa] and nothing else. Human beings at that stage lose their ordinary propensities and cling to their spiritual object alone. Thus microcosmic bearing is turned into Macrocosmic bearing. (2)
[2] Brajabhava: In various discourses and special meetings Baba explains that there are three phases or aspects to madhur bhava, i.e. that deeply loving ideation in dhyana. Those phases are: Braj Bhava, Gopi Bhava, & Radha Bhava.
In the initial phase of braj bhava the aspirant is withdrawing his mind from all worldly objects and desires and goading all his psychic energy towards Parama Purusa. Hence the sadhaka is no longer enthralled with name, fame, money, post, power, position or other worldly things. The aspirant is instead trying to cultivate more and more spiritual longing: To accept Parama Purusa as their only Goal in life; to accept Him as their sole object of adoration. This is the spirit of brajbhava.
From an etymological perspective the term 'Braj' means 'divine enjoyment' or 'spiritual charm'; and 'bhava' means 'ideation'. So Braj Bhava is the phase where the sadhaka experiences the sweetness of spiritual bliss and their only desire is to get Parama Purusa. There is no other longing.
Gopibhava is the next higher phase where the sadhaka's only desire is to remember His sweet love and give Him pleasure. The aspirant is no longer concerned with their own pleasure. But in brajbhava the desire to get bliss is present, if not dominant. In braj bhava sadhakas do sadhana to get pleasure. Whereas in gopi bhava, the sadhaka's desire is to give Him pleasure, to serve Parama Purusa. Finally, in
radha bhava, the sadhaka constantly thinks about Parama Purusa and forgets his own unit existence; the mind is fully focused on Parama Purusa, all the 24hrs. The sadhaka's mind is completely soaked in divine nectar. This is that highest devotional state.
[3] Bhavagokul: Gokul is one physical place in Mathura district. And bhavagokul is the gokul of the mind. It represents the divine world: Where by the grace of Parama Purusa He remains always with His bhaktas; and the sadhakas always live ensconced in the bliss of Parama Purusa.
[4] Yamuna: Here Baba reveals how the Yamuna river does not only refer to a physical river in India. In His Prabhat Samgiita, the Yamuna river represents that flow of mind where one is blessed to come in contact with Parama Purus'a, Baba.
Ananda Marga philosophy says, "Just as there is a Yamuna River in the physical sphere, in the subtle psychic sphere also there is a certain flow which leads microcosms towards Parama Purus'a." (3)
Note: Generally, people cannot experience the sweetness of Parama Purusa as it is not easy going to that place internally where Parama Purusa expresses Himself; only when the mind reaches there in higher meditation, by His grace, only then can one see that Parama Purusa is there.
References
1. Namami Krsnasundaram, Discourse 27
2. Namami Krsnasundaram, Appendix
3. Namami Krsnasundaram, Appendix
== Section 3: Links ==
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