Baba
How to punish corrupt Wt
Namaskar,
Ananda Marga ideology states, “Suppose there is a complaint against an ácárya/á and you know for sure that it is valid. The Acárya Board may take two months, four months, or a year to make a decision about this ácárya/á. But why should you wait that long for the decision? Under such circumstances you should take silent action – that is, do not accept the person’s ácárya-ship. It is a question of human rights." (1)
What is silent action
Every Ananda Margii is bound by the codes and edicts of dharma. So if any family margii, Wt, tattivka, family acarya, LFT, or avadhuta etc goes against dharmic codes and commits any wrongdoing, then any Ananda Margii can and should take silent action against him.
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Ananda Marga ideology states, "If the conduct of senior persons, or táttvikas or ácárya/ás or avadhút/ikás, goes against the Sixteen Points, then you should take silent action." (2)
Silent action means expressing your displeasure with someone by not recognising their authority and / or avoiding them entirely. For instance, suppose an acarya has committed a wrong, and if Shyam takes silent action against that acarya then Shyam will not bring anyone to that acarya for initiation or invite that acarya to give a talk etc. And in all realms of life Shyam will avoid that acarya.
And in another scenario, if the wrongdoer is a friend or junior person, then one can take silent action by simply not talking with that individual - and stopping all forms of interaction with them. The wrongdoer will quickly sense that you are displeased with them. By this way, silent action creates a sense of shame within the wrongdoer. All must live up to the precepts of dharma, i.e. Sixteen Points. Otherwise silent action may be taken against that person.
Silent action against culprits is very difficult these days why
At the same time, silent action has a limited periphery. It is similar to throwing a stone at someone - one can only throw a stone so far. Beyond that distance the stone cannot reach the intended person. In the same way, silent action cannot be practiced from a distance. Suppose someone is sitting in Saudi Arabia and has no communication whatsoever with the US president. If that person is unhappy with the US president and decides to practice silent action against him from there in Saudi Arabia, that will be meaningless. Or if one Margii is sitting in Brazil in a remote village, and he is practicing silent action against his SS who is sitting one thousand miles away; that is just one’s ignorance and folly.
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Silent action can only be practiced when one has regular dealings with the person in question. Direct communication has to have been prevalent preceding taking silent action. Then if one practices silent action by avoiding the other person and not speaking with them, then the targeted person will feel hurt. But if the next person is a thug or a hit man, bandit etc, then if you are unhappy with their deeds and start practicing silent action toward them by avoiding them, they may attack you. Because they have tamasik power. That is the situation that has been going on in our AMPS for several decades.
Unfortunately, there is no such conducive environment for taking silent action in our AMPS these days. Those who try to practice silent action against wrongdoers face severe backlash and victimisation. Such immoralist AMPS leaders alienate, pursue, and verbally and physically attack any individuals who dare take silent action against them.
In most cases, the root cause is that those guilty Wts take retribution. Remember, every person practicing silent action has the full right to do so. Silent action comes within the scope of basic human rights. But those in question immediately react and seek revenge. Hence, practicing silent action against such culprits is very difficult these days, especially when AMPS is dysfunctional.
Margiis don't take silent action - why?
Baba has graciously given so many guidelines and dharmic codes: Fasting, asanas, sentient diet, 2x daily sadhana, seva, attending dharmacakra etc. And these are accepted by all. Silent action is also one of Baba's mandates. Yet this is not recognised by corrupt leaders.
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Consequently, nowadays, everyone in AMPS knows that by doing silent action they are playing with fire. Taking silent actions means inviting huge, terrible backlash by those dadas in charge. Taking silent action is an express ticket to be alienated and disowned by that very community you consider to be your own. Indeed the blowback will be so severe that no Ananda Margii wants to bring this upon themselves by taking silent action.
Such is the ugly environment and arena of revenge Ananda Marga Pracaraka Samgha has become - and this is related with all the various groups. That is why no one ever practices silent action.
Why not silent action against corrupt leader
When negative people have such a stronghold in the organisation whereby good people cannot even talk freely, then where is the scope for people to take silent action. Indeed during the height of Sarvatmananda’s regime in the early to mid-1990s, he and his stooges like Rudrananda, Parmeshvarananda, Vandanananda, and Didi Ananda Giita, never allowed such things. Anything contrary to Sarvatmananda’s agenda was seen as outright dissent, in which case that person was harshly victimised, threatened, expelled, attacked, and even killed.
That was the situation under B group's tyranny and now other groups are following a similar pattern. The sense is that when those at the helm are depraved the common people cannot even whisper to their friends about some injustice or wrongdoing - what to speak of taking silent action. Because spies of the regime will infiltrate, expose, and victimise them. This happened in communist countries and Dada Sarvatmananda created that same negative environment in Ananda Marga Pracaraka Samgha after 1990.
Silent action can only function when AMPS is run by good people, sadvipras. In that case everyone's rights are recognised and accepted. And no one is going to get threatened or victimised for expressing their God-given rights, i.e. silent action. And in that just environment if one takes silent action against an acarya leader who did wrong, then that acarya will appropriately consider the case and rectify their behavior accordingly. In result, there is a clear-cut benefit.
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Human rights in AMPS
Failing that, when those leaders themselves are unjust, it is foolish to resort to silent action. Because when the 'rulers-ruled' relation is in vogue, then the whole practice of silent action becomes crippled. Silent action alerts those in power to strike down on you. It is just like if one files a complaint against police brutality with the local police department, and if that police department is corrupt, then that complaint will go nowhere. Rather the police will strike you down.
Here the overall point is that no rule is potent when the direct authorities that are supposed to uphold the rule are themselves corrupt. Unfortunately, such is the case of silent action in this present era of AMPS. So when the situation is enveloped in darkness and one's voice is suppressed and people's genuine rights are not recognised then other means need to be taken.
Conclusion
From time to time, someone expresses their grievances through various networks, and then some naive or cowardly people suggest, “Why are you bringing the garbage of AMPS into the public view and making a hue and cry? If you see anything wrong is going on, then just practice silent action towards the wrongdoers.”
After reading this entire letter, it is evident that silent action does not work with subhumans. With them, some other measures should be taken to help them mend their devilish ways and bring them on the right path. That is Baba’s standard approach.
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In Him,
Viplava
References
1. Ananda Vacanamrtam - 23, Silent Action
2. Ananda Vacanamrtam - 23, Silent Action
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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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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 ==
Besides You & me there is nothing else in this whole universe
"Tumi ácho ámio áchi, ár keu nei e tribhuvane..." (Prabhat Samgiita #2027)
Purport:
Parama Purusa, In this entire universe - throughout this tribhuvan - only You and I exist. There is nothing else in this whole universe. I love You so much. You have brought me here in this life. Baba, with Your love and compassion, You are helping me, always keeping me under Your wings. By Your divine grace, I always receive Your tender love and care - both in times of great joy, as well as in times of intense suffering. Always, in each and every circumstance, I feel Your sweet and loving presence. In our closeness only You and I remain. In this whole universe there is none besides You.
Parama Purusa, by Your mercy I receive Your blissful touch in the refulgence of the dawn. Prabhu, Your charming smile gets expressed in the blossom of the lily and in the flowering of the lotus. In the dry, burning desert You are the soothing balm. In that unbearable heat, You provide a cool oasis and lush verdant leaves. In my gloomy days, You are my hope. Supreme Entity, You are ever gracious on me and saturate my dreams with Your eternal presence.
Baba, Parama Purusa, in the form and fragrance of the tender flowers, You dance and emanate in the vast blue sky. You always manifest Your ever-blissful Self in each and every cell of my being - as well as in the most distant corner of my mind everywhere. Your magnanimous, illuminating smile shines like a blissful, fixed lightning bolt throughout my entire existence - inside my mind, as well as in each and every pore of this vast, infinite cosmos, and also in every mind in the universe.
Baba, You are that most effulgent and loving Personality - I offer myself at Your altar...
Note for Prabhat Samgiita #2027:
Tribhuvan / triloka: The prefix "Tri" means 'three' and the term "bhuvan" means 'world'. And here Ananda Marga ideology further clarifies what He exactly means by tribhuvan, or the three worlds:
Ananda Marga ideology states, "Tribhuvana means the expressed world, the psychic world and the astral world or, you may say, Causal World." (1)
This following section about triloka is from general darshan of 16 July 1980 in Patna. The two excerpts cited below define what the three lokas are and where they exist.
What are the three lokas
Ananda Marga philosophy states, “The Supreme cognitive faculty is the subjectivity. And the second compartment of His Cosmic Mind takes the form of this moving world, of this animated or inanimated world. Everything resides, everything is created, everything is maintained, everything is nourished, and everything undergoes final metamorphosis within the vast objectivated mind, that is within the second mental counterpart of the Supreme Entity...”
“Now, what's the meaning of triloka, tribhuvana ? You have got a physical body made of so many elements, so many compounds. And we say it is [the] quinquelemental universe, composed of five fundamental factors...”
“And you exist in this realm of physicalities. This is one bhuvana. And, the subtler portion of the physical structure of living beings, when that subtler portion gets powdered down, is metamorphosed into ectoplasm, it becomes the mind. You have got a mind. And as all of you know, you are not the mind. You are the owner of the mind. So, your second existence is the mental world. Second world...”
“Your "I" is concentrated round your ego. And that pinnacled ego touches the astral stratum. So, that astral stratum is the third world. One physical world, another mental world, and another that subtle astral world. So, there are three worlds.” (2)
Where three lokas exist
Ananda Marga philosophy states, “Both for microcosm and Macrocosm. In case of Macrocosm, all these three worlds lie within the second compartment of the [Cosmic] mind. First compartment is the cognitive mind. And second compartment is the "done mind", objectivated mind, mind that can be seen, that can be realized, that can be enjoyed singularly. So, these are the three bhuvanas, three worlds.” (3)
References
1. Ananda Vacanamrtam - 2, The Role of the Cognitive Faculty
2. 16 July 1980 in Patna
3. 16 July 1980 in Patna
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