Baba
Didi missed
Note: This letter is only for those who have reverence for Sadguru Baba Shrii Shrii Anandamurti ji and try to follow His Ananda Marga ideology.
Namaskar,
Baba's entire social and spiritual philosophy is encapsulated in His historic treatise: Ananda Sutram. So Ananda Sutram holds an extremely important place in our Ananda Marga way of life. Gaining clarity on Ananda Sutram sheds light on all aspects of Baba's divine teachings, i.e. the panacea for humanity. Naturally, any commentary on Ananda Sutram should neatly explain and elaborate upon the truths embedded in Ananda Sutram. Now and again, we should examine the efficacy of this "Commentary" book.
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Prayer is negative approach: Ananda Sutram
While we could start with any number of sutras, let us start with Guru's dharmic guidelines on the point of prayer. In Ananda Sutram, Baba says:
Pra'rthana'rcana' ma'traeva bhramamu'lam
Meaning: Prayer and ritualistic worship [are but] a source of confusion.
"Purport: It is useless to pray to God for something, for He is sure to give what is necessary. Solicitation or importunity in the name of worship is nothing but toadyism and flattery." (1)
By this sutra we can understand that prayer is not good, rather it is harmful. So in Ananda Sutram Baba is guiding us that prayer must not be done, as prayer goes against the fundamental teachings of Ananda Marga. Baba is veritably telling that prayer is an extremely negative approach that should not be encouraged. Rather, prayer is the illogical act of accusing God that He has made a mistake, and that He failed to provide what was required. Hence, in clear-cut language, Baba outrightly condemns the dogmatic ritual of prayer.
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What didi misguides: Pray like a "good Christian"
In the Commentary book, the writer gives their own explanation of 3-11. Specifically on page 221, in an attempt to explain sutra 3-11, it is written:
"But when ye pray, use not vain repetitions, as the heathens do. (Lord Christ)." (Commentary Book, 1998 Edn, p.221)
That is how the Commentary book explains Baba's divine sutra. But this is not correct. It runs contrary to Baba's stated teaching. Baba clearly guides us that prayer should not be done because Parama Purusa is omniscient and knows everything. So there is no need to pray to Him for anything - He already knows what is needed for your progress. Yet the writer of the Commentary book says that Ananda Margiis should pray like Christians do, wherein those Christians ask God for all kinds of worldly boons and gifts. This is the unfortunate way she has explained sutra 3-11.
Prayer is nothing but toadyism and flattery
Sadguru's stated guideline in sutra 3-11 is that Ananda Margiis must not pray as that implies that God has been negligent in His duties; rather, prayer is an impertinent request to the Divine. Here again is Baba's own purport of that very sutra.
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Ananda Marga philosophy states, "It is useless to pray to God for something, for He is sure to give what is necessary. Solicitation or importunity in the name of worship is nothing but toadyism and flattery." (2)
Yet, the writer of the Commentary book quotes Christ's guideline to engage in prayer in an attempt to explain that very sutra 3-11. The Commentary book states that we should pray. Baba's dharmic injunction is that prayer must never be done - to do so is to presume that Parama Purusa is neglecting His duty and does not know what to do. That is why it is presumptuous and rude to pray to Parama Purusa for anything. Yet the writer of the Commentary book says that we should pray like Christians do.
Didi Ananda Mitra’s lullaby
Here is the proclamation as it appears in the Commentary book.
"But when ye pray, use not vain repetitions, as the heathens do. (Lord Christ)." (Commentary Book, 1998 Edn, p.221)
Clearly the writer is advancing the notion that we should pray - but not the way in which those non-Christians pray, i.e. with excessive repetition. Rather, according to the writer, we should pray like Christians. So this runs contrary to Baba's teaching of Ananda Sutram. In Ananda Sutram 3-11, Baba guides us not to pray - in any manner. In that sutra and in so many other discourses, He specifically warns us that it is dangerous and foolhardy to pray.
Yet, the writer of the Commentary book wholeheartedly states that we must pray. And to emphasize her point she qualifies that one must not pray like those heathens, rather as she is citing Christ and exclaims that we should pray like Christians.
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Conclusion
In sum, Baba says prayer should not be done. Parama Purusa knows our needs better than we do. So there is no value in praying - rather it is harmful. Yet the writer of the Commentary book wrongly explains Baba's sutra by stating that we should pray like Christians do. This is the terrible way Didi interprets and explains sutra 3-11.
Here is the proclamation as it appears in the Commentary book.
"But when ye pray, use not vain repetitions, as the heathens do. (Lord Christ)." (Commentary Book, 1998 Edn, p.221)
Clearly the writer is advancing the notion that we should pray - but not the way in which those non-Christians pray, i.e. with excessive repetition. Rather, according to the writer, we should pray like Christians.
In Ananda Sutram 3-11, Baba guides us not to pray - in any manner. In that sutra, and in so many other discourses, He specifically warns us that it is dangerous and foolhardy to pray.
Yet, the writer of the Commentary book wholeheartedly states that we must pray. And to emphasize her point she qualifies that one must not pray like those heathens; she even cites Christ and exclaims that we should pray like Christians.
Namaskar,
In Him,
Kalyanika
(Kaitlyn Jacobson)
This letter is written with the sole purpose that Didi Ananda Mitra should update her book, remove the flaws, and make it better. By this way the whole Ananda Marga society will be benefited - as well as the society at large.
Christian doctrine: every Ananda Margii is a "heathen"
Part and parcel of this discussion is that in Ananda Marga we do not believe in the term or concept of heathens which is a derogatory word for those who were not born into Christianity, were not baptised, do not accept Christ as their Saviour. All such persons are heathens according to the Christian doctrine. And, in common parlance, heathen means an uncivilised person or barbarian. In Ananda Marga, we view one and all as brother and sister - as son and daughter of Cosmic Father.
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Ananda Marga philosophy says, "You are all the loving children of the Supreme Father. You are entitled to live in this world as the sons and daughters of one and the same Cosmic Father." (3)
So when everyone is the blessed child of Parama Purusa, then how can we look upon or call anyone a heathen. We cannot. Yet that is what the Commentary book is asking us to do.
One more ironic aspect is that according to the definition of a heathen - according to the Christian ethic - every Ananda Margii is a heathen. That makes it all the more dramatic that the writer of the Commentary book dared put this quote in her book.
Who is qualified to interpret & comment on scripture
Here Baba gives clear-cut guidelines as to who is qualified to interpret and explain His divine teachings.
Ananda Marga philosophy states, "The scriptures should always be interpreted by qualified scholars, competent philosophers, and penetrating thinkers. If one tries to interpret a profound scripture with superficial knowledge, the interpreter appears ridiculous and the audience is confused."
"There are some people who are neither scholars, nor philosophers, nor penetrating thinkers, but merely wander about interpreting scriptures as a means of livelihood. They utterly fail to present the proper matter in the correct perspective before the audience...[and] do more harm than good to the society."
"[They] interpret the scriptures just to exhibit their intellect--to procure for themselves a certificate of erudition. They remain far from the living spirit of the scriptures." (4)
So in His above guideline, Baba is issuing a strong warning about who is capable of explaining the divine teachings of Ananda Marga. Yet Didi does this for her livelihood - which in her case is the rush for prestige and stature. But this is not the correct approach.
After reading Baba's above teaching, and reviewing the point of prayer, it is quite evident how far the writer of the "Commentary" book is the proper person to explain Ananda Sutram. Everyone can easily judge for themselves if the person behind this "Commentary" book is up to the proper standard for interpreting Baba's teachings.
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So you decide, is this a real "Commentary" book or not - when that book is leaning on the dogma of Christianity to elaborate on Baba's dharmic teaching 3-11 of Ananda Sutram.
Special point
In her Commentary book, wherever Didiji has cited Baba's own teachings to explain particular sutras then she has done a fine job. Unfortunately, on so many occasions - in so many places in her book - Didi has brought in analogies and quotes from the various dogmatic religions such as Hinduism, Buddhism, Christianity etc, and in all those instances she commits grave errors and does injustice in explaining Baba's text of Ananda Sutram. In those cases, Didi goes in the opposite direction of the main point which Baba has given. That is the central problem. So I humbly request Didiji to correct and update her publication accordingly as this book is harming many readers including those in WT training centre.
A commentary book must reflect Sadguru's teachings
Let us also remember that this writer is giving a commentary on Lord Shrii Shrii Anandamuritiji's philosophical treatise. Any commentary book must perfectly reflect Sadguru's divine teachings. There is no scope to sway left or right etc. Nor is there time to pass along the narrow-minded views of xyz dada or didi. In a commentary book on Ananda Sutram, the explanations must stand as perfect pillars of dharmic thought and erudition - as crystal-clear explanations of Ananda Marga philosophy.
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Christian prayer vs AM dharma sadhana
In Christianity, there is mostly prayer. Such Christians do prayer, not sadhana. For them, prayer is everything. That is their chief approach. As Ananda Margiis, we do sadhana, pranayama, kiirtan, bhajans, asanas etc - we never engage in dogmatic rituals like prayer. Ananda Marga spiritual philosophy and sutra 3-11 wholly condemns any type of prayer.
Overall, there is a large-scale, fundamental flaw: The Commentary book is telling that we should follow the dogmatic religious ritual of prayer. From this flaw, there are a myriad of other errors in this chapter of the Commentary book, and throughout that entire Commentary book as well. that is the unfortunate reality of the situation.
By this it becomes critically clear that the so-called Commentary book is way off the mark. Because on the one side Ananda Marga ideology is our polestar and on the other side the "Commentary" book is following the ways of some dogmatic doctrine(s) - and using them to wrongly explain Ananda Marga teachings.
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Bhakti has nothing to do with prayer
Ananda Marga philosophy says, "Bhakti or devotion is neither prayer nor stuti. Some, however, say that wanting to merge with Cosmic Consciousness or wanting emancipation is also a favour that one seeks through bhakti, and so it is also a prayer. This is not so, because the very purpose of God in creating humanity is to make the unit consciousness emancipated like Himself and to return it to the supreme rank. This is the wish of God, and everything in this creation is with that purpose and is directed towards that. One who makes an effort through bhakti to achieve the purpose for which one was brought into being, or for fulfilling the wish of God, does not pray for any favour. For even if one does not make an effort and digresses from that path, one will sooner or later be made to follow it again. Bhakti or devotion is, therefore, neither prayer nor eulogizing God (stuti). These two do not help one to achieve any result and are merely a waste of time. Bhakti is the method by which one can be completely devoted to Cosmic Consciousness, and that is the only way to achieve the quickest return to the supreme rank." (5)
Prayer means blaming God
Here Baba has elaborated on the meaning of the sutra 3-11 in His Ananda Marga Elementary Philosophy book.
Ananda Marga philosophy says, "Prayer is the act of asking for a favour with earnestness. It also means a solemn petition addressed to the Supreme Being for certain benefits. One prays to God for something which one does not possess or thinks one does not possess. One asks God for these favours with the faith that He alone can bestow everything and by His mere wish all wants can be satisfied. By prayer or by begging one wants to awaken His wish so that one may be granted the things one lacks. Does not one's attempt to rouse the wish of God to fulfil these needs, upon careful and rational thinking, appear to be a reminder to God to give one something of which God has kept one deprived? It would otherwise not be necessary to remind Him in prayer of that thing or to try to arouse His wish to give. For instance, if one is in need of money, one would, with the faith that God alone can give, pray to Him for the favour of giving one money. Does not this request show God's fault in keeping one in want of money, when He alone can give it? God alone is blamed for it, and by praying to Him for money one is precisely pointing out to Him His partiality in not giving one the money one needed. Therefore, prayer or asking for favours from God is only pointing out to the Sole Giver His mistakes in the distribution of His favours." (6)
Do not pray for worldly gain
Ananda Marga ideology guides us, "For example, one may pray to the Lord, “Oh Lord, please bless me so that I can score high marks in my exams and thereby procure a good job.” To ask for worldly favours as a result of one’s crude devotion to the Lord is not at all desirable. The Lord may or may not fulfill your desires, but one thing is certain: you will never attain liberation or salvation because you did not desire it." (7)
Ananda Marga ideology says, "You should not pray to the Lord, “Make me this, make me that; make me Arjuna or make me Sudámá.” No, such should never be your prayer, for suppose the Lord wants you to become even greater than what you are praying to become? In such a case, you are creating a hindrance to your own welfare." (8)
Who wrote this "Commentary" book
The author of the book "The Spiritual Philosophy of Shrii Shrii Anandamurti: A Commentary on Ananda Sutram" is Didi Ananda Mitra. However, for the last many years, she has been more involved in working for an outside institute in Brasil and primarily goes by her laokik name, Susan Andrews. Those emotionally attached may not like to think on this point, but when other workers do their projects under the name of Ananda Marga, then why is she not doing so. Brasil is not North Korea or Cuba where one cannot openly do Ananda Marga activities.
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The only types of people who disguise themselves and do not use the name Ananda Marga: non-margiis and those working in countries where there is a tyrannical government in power. Otherwise, in Brasil, where there are so many Ananda Marga projects running openly using the Ananda Marga name, then why is she not doing this. In such circumstances, only those Wts who left AMPS forgo the Ananda Marga name.
In every religion, this type of satellite groups separate themselves and their followers say they are part of the main line, but, in truth, legally and practically, they are not. There are many such cases of this in the Christian & Hindu traditions etc.
So this is all a mystery. If anyone has more information about this please write us.
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References
1. Ananda Sutram 3-11
2. Ananda Sutram 3-11
3. Namah Shivaya Shantaya, Shiva – Both Severe and Tender (Discourse 2)
4. Namah Shivaya Shantaya, Shiva's Teachings – 2 (continued) (Discourse 14)
5. Ananda Marga Elementary Philosophy, How Should Human Beings Live In This World?
6. Ananda Marga Elementary Philosophy, How Should Human Beings Live In This World?
7. Ananda Marga Ideology & Way of Life - 10, Vaedhii Bhakti and Shuddhá Bhakti
8. Ananda Vacanamrtam - 31, Your Ideal in Life
== Section: Important Teaching ==
Ananda Marga ideology states, “In sleep if the flatulent gas moves upwards on account of stomach trouble or if there is some nervous disturbance, the brain and the sub-conscious mind will become agitated. Our previously imagined or felt objects reappear in our subconscious mind in a disjointed form. This we call a dream. Obviously such a dream is of no consequence. Not only that, the story formed therein will not be well-knit as it consists of merely the re-appearance of the objects, stored in the different parts of the brain. There is yet another type of dream. The Atimánas kośa (supramental mind) is the store-house of all knowledge. At times a premonition of a coming be great happiness or sorrow, which only the omniscient causal frame can visualize, is created during deep slumber in the subconscious mind of an individual, who is deeply concerned with that particular happiness or sorrow. Such dreams do not take place very often. Nevertheless such a dream does carry the prognosis of a true event.” (1)
Reference
1. Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 4
== Section: Important Teaching ==
Reason for bewilderment in Buddhism
Ananda Marga philosophy states, "Regarding jiivátmá [unit consciousness], Buddha did not use the term jiivátmá or any such word, but he uttered one sentence, Attáhi attánaḿ natha. This sentence may have two meanings. One meaning is, “One is the lord of one’s own self,” and the other is, “Átman is the lord of átman.” The second meaning perhaps is more acceptable because in the Prákrta language the word appan is generally used to indicate one’s own self, while the word attá is mainly used in the sense of átman, or soul. Thus one cannot conclusively prove that Buddha did not accept the existence of átman; there is sufficient scope for controversy on this point." (1)
Ananda Marga philosophy states, "Buddha clearly and firmly supported the doctrine of rebirth. In fact, no doctrine before him had placed as much stress on the theory of rebirth as his did. One who accepts the theory of rebirth is bound to accept the existence of átman also. If the átman is non-existent, then who will take rebirth?" (2)
References
1. Namah Shiváya Shántáya, Disc: 18
2. Namah Shiváya Shántáya, Disc: 18
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