Archive for November, 2009

Date: 29 Nov 2009 16:07:38 -0000
From: “Parashram Laghate”
To: am-global@earthlink.net
Subject: Which One is First


“Lukiye path cala’ ekii liila’, lokalocane keno na’hi a’so…” (P.S. 3698)


Baba, You are Ajana Pathik, You go on and on moving all about but in
Your journey You always keep Yourself hidden. You move around secretly.
Baba, You do all the things but nobody can see You; You do not like to come
within the field of vision.

To whom You love, they want to search You in their mind; they want to
hold You in their heart by the process of shravan, manan, niddhidhya’san &
dhyana. But You do not care and You do not like to be seen. You go on moving
secretly. Why like this. Why is Your style so jagged? You do not like to
move around following the straight, clear-cut path whereby everyone can see
You. That type of movement You do not like.

The eternal truth of straightforwardness which has been established since
ages, even a wee-bit of that You do not follow in Your movement. Rather
everything You do in hidden fashion; and that is no good.

It may be also possible that my understanding is not complete so that I
do not properly comprehend You. Baba, by the ordinary measuring scale You
are immeasurable. If anyone wants to understand You and get You, then You
escape and never get held. And remaining distant, You just smile.

Baba, what type of liila is this. You go on doing everything while
remaining hidden…


I learned one very good point at a seminar program some time ago in our
bhukti. There were some meaningful things I learned; you may be aware of
these things already. But because it was new for me, I thought I will
write them here.

In the asana teaching class, during the point about do’s and don’ts, one
point had been discussed which is a significant one. Tandava and
kaoshiki should be done before starting asanas. That means after doing
half-bath and other preparations, first kaoshiki should be done
for a sufficient amount of time (a few minutes) until one gets tired.
And then tandava should be done accordingly. Then after a brief rest,
asanas should be started.

This was all quite new to me. In the past, I was doing the opposite.

First I was doing asanas and then after that kaoshiki and then after that,
tandava. And finally, massage and shavasana. And then, waiting minimum
15-20 minutes. Then if I was hungry, then I used to take food.

I want to make it more clear, what my routine was up till now. Before
starting asana, I usually finish sadhana. Whatever time I dedicate for
that. So first of all sadhana, all the lessons. And then asanas according
to the guideline of acaryas. And finally kaoshiki and tandava. This was my

So the new point was, that the practice of dances should be done first –
kaoshikii then tandava – and then asanas. This should be the cycle.

I was not practicing in this fashion, so naturally I was curious. What
is the reason why tandava and kaoshiki should not be done after asanas.

Then Dadaji replied, by asking one margii to read this following rule of
asanas from CC-3, rule #18.

Baba says, “It is not prohibited for the practitioner of asanas to practise
free-hand exercise, running or sports, but just after asanas all these are
prohibited.” (CC-3, p.26)

This above asana rule from CC III leads in that direction. The spirit
of this point is that tandava and kaoshiki should not be done after asanas.

Dada continued, “The definition of asana is “Sthir sukham a’sanam”: That
is, ‘The posture by which one gets composure’.

As, Baba says in Caracarya-3, “Asana means ‘a position in which one feels
comfortable – ‘Sthirasukhama’sanam.'” (CC-3, p.23)

Describing about asanas Baba says, that if you do some asana, then
remaining in that very posture is not difficult – rather it is calming.
Such is the nature of our asana practice.

Altogether asanas are a practice when the breathing is normal, not very
fast. The limbs are not moving fast. Everything is done in a very calm and
quiet way. It is not like running or jumping, or fast exercise. So two
divisions are there. One is soft exercise like asana. And one is fast like
running and jumping, and many more.

Whatever glandular effect kaoshiki and tandava has, that is a different
issue. But these dances have a different quality than the peace and
tranquillity and smoothness of asanas. Because when doing kaoshiki and
tandava also, the breathing goes very fast and the body gets tired quickly. Whereas
in asana, the practitioner does not get tired. Especially those who practice
asanas regularly realize this fact.

According to the CC-3 rule #18, kaoshiki and tandava should not be done
after asanas. The best is that kaoshiki and tandava, one should practice
prior to asanas. Dada concluded like this.

After listening to this in-depth discussion, I was convinced. Since then I
am practicing kaoshiki-tandava, and then asanas. This sequence I follow.
You may be practicing asanas since 20, 30, or 40 years or more. What is your
experience – what have you been doing?

Baba’s teaching is timeless. We should read this following one.

Baba says, “Without attaining all-round purification it is impossible for
a sadhaka to experience real spiritual ideation. On the path of spirituality,
bhava (ideation) is the main factor.” (DT-2, p.51)


Note: Dada was also giving the difference between asana and mudra. Asana and
mudra are both soft exercise. But if the posture is difficult, then that
comes in the category of mudra. Just like lotus posture. Padmasana. It is
not mudra. It is an asana. Those who practice can sit for a long time. But,
mudra is completely different. You have to do constant efforts to remain in
mudra. For example, udha’yan mudra. For that you have to constantly pull
your belly inside. It is constant effort. It is not like asana.

Sadhana Tips

Baba says, “While doing spiritual practices (meditation) when the aspirant
is required to direct his mind toward Parama Purus’a, then one must not
move, or walk, or practice sit-ups, push-ups etc. One’s physical body
should be motionless.” (APH-5, p. 345)


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Date: Sat, 28 Nov 2009 07:13:01 -0000
From: J.Young
Subject: Carya’carya Opposes Expulsion


“A’lor pathe je eseche a’ndha’re se hoy na’ ha’ra’…” (P.S. 996)


Baba, those who are treading the divine path never get lost in the
oblivion of darkness and staticity. Those who are smiling sweetly, their
life can never be like hell– surrounded by the agony of suffering and

Baba, here along with me, You are and I am. And Your love has bound me. In
result I have lost everything else. Those who have ascended onto the path
of hope and optimism never get lost in hopelessness and pessimism.
Baba, by Your grace You have come with Your sweet smile riding Your
chariot of panoramic colors. By getting You, the whole universe is
purified; everyone’s existence has become successful…

Note: We are extremely sorry to hear about the recent tragedy surrounding our
dear elder brother Dada Parmeshvarananda. By Baba’s grace, Dadaji was saved
otherwise he could have been killed. We wish Dadaji and very fast recovery
back to 100% health. – Eds.


Each and every Ananda Margii knows well that ours is the path of unity–
where all live together as one human family. This is Baba’s divine decree.
So the entire AM philosophy is moving in this singular, unified direction–
including all of Baba’s teachings of Caryacarya.

Unfortunately a few do not understand and have gone on to wrongly pronounce
that parts of Caryacarya can be used to divide the society by supporting
the dogmatic expulsion theory. They think that taking away someone’s
acaryaship or revoking their certification means that the particular worker
is therefore expelled. But that is not at all the case.

In a nutshell, losing one’s acaryaship or taking away their certificate
only means that the specified worker may no longer– temporarily so– be
allowed to perform initiations or teach various sadhana lessons etc. On the
whole though losing one’s ‘ship’ has no bearing on their existential
standing as a worker. That is: One will continue to hold their usual post
and engage in all kinds of organisational duties and social functions etc.

So there should not be any confusion about this. None should think that
losing one’s certificate means that they are therefore an ex-wt or a
so-called expelled worker etc. It is not at all like that.

In truth 99.9% of the workers do not even have a certificate– nor is it
needed in the true sense.

With our rational minds we should properly understand Baba’s guidelines
about this and set the record straight.


In chapter 40 of Caryacarya part 1, Baba has beautifully issued one special
mandate to help maintain the standard of all acaryas. There Baba guides us
that if any tattvika, acarya, or purodha “is unable to discharge his
respective duties” then their ‘ship’ or “certificate” can be taken away.

That means if one is not properly fulfilling their responsibilities as a
tattvika then they may temporarily lose their tattvikaship. And the same is
the case with acaryas and purodhas; they can lose their acaryaships and
purodhaships. That is what the rule states. And this is exclusively done
with the benevolent motive to bring those WT’s’ back up to the proper
standard. It is not designed as a mechanism to “expel” anybody.

All in all, it is just like how medicine is prescribed to cure a problem
and make the patient healthy and normal again. That medicine is not meant
to kill anyone. Same is the case with the taking of a worker’s various
ships. That procedure is done to make that Wt a better worker, not to
permanently terminate their role as a Wt etc. That is not the aim.

So taking away one’s ship’s is not designed to expel that worker. The proof
is that on many occasions Baba Himself with His Supreme Benevolence has
revoked the acaryaship or purodhaship from various workers but that did not
mean they were expelled. Rather over that period those Wts maintained their
usual close link with the organisation– trying hard to fulfill all their
normally assigned social duties etc.

Therefore none should think that any aspect of Caryacarya– such as chapter
40– is meant to go along with the dogmatic and divisive tactic of
expulsion. The two are not at all related.

Following is more about the solid organisational standing of those workers
who lose their various ‘ships’.


Here it should be clear to all that the concerned individual who has lost
their acaryaship will continue to function as a WT and engage in all their
social work and simultaneously strive to do all their allotted duties.
Indeed they even maintain their same posting.

If they are Regional Secretary they will remain as RS; and if they are a
Sectorial level Prout worker they will keep that very post. So whatever
posting they have, they will keep. This is the system as per Baba.


By this we can understand that such persons who lose their ‘ships’ are
still very much a part of the organisation and are expected to participate
in all types of functions from the weekly dharmacakra to various types of
organisational activities. So they are still very much involved and an
integral part of the collective Marga flow.


So if someone loses their ‘ship’, such as their acaryaship, it does not at
all mean that they are therefore expelled. That is not at all the case.

In fact, 99.9% of the time when one loses their ships then those around
them are not even aware that that individual lost their ships. Because that
concerned worker is still involved in all their normal duties. Actually it
is only evident when one loses their avadhutaship for the simple reason
that the colour of their lungi changes from orange to white. So then
obviously others are aware that the person temporarily lost their
avadhutaship. Because their external dress is different– not because their
way of life is different. That is if one of the other ships is lost then
others do not even know. Because the dress stays the same, as does one’s
regular routine.


Qualitatively, by losing their acaryaship it simply means that during that
period those persons may not do certain things that are the speciality of
an acarya– such as teach the various lessons of sadhana. That is the main
thing one cannot do if they lose their acaryaship. But they can participate
100% in all the collective functions of Ananda Marga and keep the very same
posting which they had earlier. So there is no question of their being
expelled from Ananda Marga. That is not at all the case.


Many may recall the time in October 1990 when Baba Himself withdrew the
‘ships’ of so many Central Workers– around one dozen or so. He took away
their avadhutaships and acaryaships etc. This is a well known incident
because during that time a large DMC was held and various Central workers
like Keshavananda were moving around on the stage wearing white lungis.

They were wearing their orange shirts but were wearing white from the waist
down. Because their avadhutship was taken. This was the case with around
one dozen Central Workers like Keshavananda, Bhaveshananda, Nigamananda,
Mantreshvarananda, and so many others. They all lost their ‘ships’ and were
moving around in white lungis that time, but keeping their same post etc.
This all goes to show that when one’s ‘ships’ are taken away then they keep
their same posting and discharge their allotted duties.

Per Baba’s practical example this is how it works. Because that time in
October 1990 when Baba took away their avadhutaship etc, then all those
Central Workers kept their very same posts. Keshavananda even remained
as Baba’s PA. And they all participated fully in that DMC as well as all
the related meetings and festivities etc. So there was no question of
their being expelled from the organisation. It was not at all like that.

Only they were temporarily restricted from teaching the various lessons of
sadhana etc. That was the main thing that was affected.


Hence, all in all, the whole procedure in Caryacarya about taking away
one’s certificate or ‘ships’ is a benevolent rule designed to rectify and
improve a worker– not alienate him.

It is all done with the intention and hope that such deficient workers will
succeed in overcoming their defects and ultimately regain their full status.
In contrast, if for their groupist interests, those in the helm attempt to
use chapter 40 of Caryacarya as a way to expel and marginalise any worker,
then that is a clear-cut case of the misuse and abuse of a good rule. And
that cannot be tolerated.



As the divine Sadguru Baba has come to form that one, singular human
society where there are no outcastes and all are part of the same
collective flow. And all the teachings of Caryacarya are working in this
same magnifcent direction.

Baba says “The unity of Ananda Margiis should not be allowed to be
jeopardized for any reason. Unity should be maintained even at the risk of
your life.” (Caryacarya-2, ‘Society’, pt#13)

By His above teaching and indeed on numerous occasions in Caryacarya itself
Baba directs us to from that unified humanity where there is no possibility
of expulsion.

Baba says, “The meaning of the sam’gacchadhvam’ mantra should be realized
in life. Always remain united. Solve all problems, big or small, with
unity. Consider misfortune of one as the misfortune of all, an injury to
one as an injury to all.” (Caryacarya-2, ‘Society’, pt#34)

Here is another of Baba’s divine decrees from Carya’carya.

Baba says, “Do not allow distinctions to crop up among Ananda Margiis.
Unity should be maintained even at the risk of one’s life.” (Caryacarya-2,
‘Misc’, pt#3)

And indeed throughout the entire AM philosophy the idea comes again and again that we are to form that one human society where no one is declared an outcast, shunned, or excommunicated etc. Such dogmatic beliefs and dirty terms are the very things which Baba wants to wipe away by creating one
human society. And His divine teachings of Caryacarya echo this same noble endeavour.


The crude and sinful act of expulsion has no redeeming quality. Expulsion
is fundamentally against the neo-humanistic teachings of AM philosophy.

Thus there is no place for expulsion in our Marga and Carya’carya certainly
does not condone such heinous acts like expulsion. The sooner everyone in
our AM family understands this truth, the better it will be for all.

So those who are having trouble incorporating this point into their outlook
should quickly seek help from others. And if we see that such and such
person is not getting it, then it is our duty to bring them on the right


By and large we should take an important lesson from the post-1991 AMPS
history. Because Baba has pointedly warned us that expulsion is such a
divisive tool which leads the outcasted party to revolt and consequently
divide the humanity.

Baba says, “Suppose somebody is suspended from his job. In his mind the
seeds of revolt germinate. He files a court case, contacts so many people,
organizes a demonstration, etc. That is the natural reaction to
suspension.” (AV-3)

Unfortunately since 1991 various groupists have issued so many dogmatic
expulsions and this is itself the very cause of the splitting of our Marga
society. So we should learn from this mistake by correcting it and not
repeating it again. We must overcome and rectify those wrongful expulsions
and form one monolithic AMPS society.


By Baba’s divine grace the whole humanity will embrace the concept that we
are all one. With that neo-humanistic outlook we will all live harmoniously
side by side– together.

Baba says, “So the important thing is that all are the progeny of the
Supreme Progenitor. According to this, there will be unity in the physical
stratum, and so will there be in the psychic and spiritual strata. But to
strengthen this unity yet more, there is one more factor which should be
there, and is there – that factor being the common goal for all the
children of the Supreme Father – the merger of all in Him. All have come
from Him and are in Him; therefore, all people will have to live together.”
(Disc on MHB: ‘Planning for the Mahavishva’)




Here in His below teachings Baba warns us about how the various dogmatic
religions issue crude edicts and decrees which divide humanity.

Baba says “Notions of vice and virtue, codes of justice and scriptural
texts – which are claimed to be the word of God – have been formulated by
different religions to further vested interests. Those who oppose the
scriptures or the system they propound are subject to severe punishment. To
socialize with a person of a different caste is a great sin and those who
commit such sacrilegious acts will be excommunicated. They will have to
make atonement according to scriptural decree, and sometimes the magnitude
of their penance maybe the cause of their death. If they plead for a milder
dose of punishment, the priests express their helplessness: one cannot defy
the scriptures!” (PNS-7, p.52)

Thus what is the difference when one religion self-righteously blasts
someone on the point of caste and when one groupist regime uses their
selfish agenda to oust and expel a Wt or margii. Answer: There is no
difference; both are sinful.


In Baba’s below teachings He guides us that all are part of the same human
family– and everyone should be made to feel included and part of that
larger humanity.

Baba says, “You should always be vigilant that not a single individual of
our collective body is in the least neglected or ignored. Let not a single
boy or girl feel within them that no one is concerned about them– let not
a single person be allowed to think: ‘No one cares whether I have taken my
food or not’. You must pay special heed to this.” (PNS-14, p.4)

Unfortunately if a worker or margii is expelled then they are just left
alone to rot. They are forgotten about and left to die– psychically if not
physically. That is the hellish result of expulsion and that is why Baba
has declared again and again that there is no place for expulsion in our
Marga. Ours is a neo-humanistic society.

One Should Always Remember

Baba says, “However little one’s capacity might be, if one constantly
remembers that Parama Purus’a is always with him, that they are in the
closest contact with Parama Purus’a, they will be able to do everything.
They are not as small as they think themselves to be. And as long as they
remember this closest association with Him, they can do much more than
ordinary human beings. When this idea becomes permanently established in
their minds, they become great. This is why no one should be disappointed
or depressed in any circumstances; let everyone constantly perform great
deeds, remembering that the flow of their capacity is coming from Parama
Purus’a, and thus they can do everything.” (AFPS-3, p.62)


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From: “Karma Rasa”
Subject: Thanksgiving In Ananda Marga
Date: Fri, 27 Nov 2009 07:11:51 +0000


“Maneri gahane tumi a’cho, a’cho prabhu sada’ jege a’cho…” (4380)


Baba, You are always remaining in the depths of my mind– You never
leave me. You always remain awake. You go on working day and night, beyond
the time. You never stop. Baba, whatever You want to do, You go on doing.

This whole expressed universe is Your eternal game. You are
ever-present: beginningless and endless. You are ever intoxicated in Your
divine flow. You are the Goal of everyone– everyone wants You. You are
remaining with one and all.

Those who are trying to come close to You by their virtuous deeds and
shravan, manan, nididhyasana, & dhyana, only they are able to come to You.
Only they are able to realise You and have Your grace and proximity. Baba,
You are grace-Personified…


One time when Baba was going out for His field walk, many margii
families had gathered round to see Baba as He came out from His house.

At one point Baba lovingly gestured toward one of the margii children
and the young child said, “Thanks.” The child had obviously learned this
from his parents.

Baba smiled and gently said, “See, this young child is telling me ‘thanks’.”

Everyone present clearly understood Baba’s message: As His disciples and
devotees, we are not supposed to offer “thanks” to Baba. This was the
“hint” Baba was giving us that day, by His grace.

That was the first and last time any of us ever heard anyone say “thank
you” to Baba.


In our AM, we surrender to Guru, we offer our minds to Him, we sacrifice
ourselves for Him, but we do not give “thanks” to Baba.

Baba says, “He knows everything that you know, and everything you do not
know. Obviously there is no other way than total surrender to Him.”

Even during DMC, when so many margiis and acaryas would go on stage to
receive a prize from Baba, then no one would ever say “thank you Baba”.
Instead everyone would lay prostrate to Baba in pranam or sastaunga pranam.

In AM our standard is high, especially with regards to our relation with
Baba. We are to give our everything to Him.

In contrast, merely saying or giving “thanks” is something comparatively
cheap or paltry.


This topic of “thanks” has come up because yesterday – the 4th Thursday
of November – was “Thanksgiving Day” in the USA where “giving thanks” is
looked upon as something very noble.

During Thanksgiving in the US, people are giving their thanks in so many
ways: To their Lord, to their faith, to their parents, to their friends
and families, and to their communities. These are some of the ways the
Thanksgiving holiday is expressed – as well as with lots of food and
drink (tamasik).




However, in Ananda Marga, our approach is entirely different. With
persons close to us, we have a relationship based on love and service.
Due to feelings of closeness we do not say “thanks”. Because we
understand that the person helped us with their heartfelt feeling – not
for any recognition or in hopes that we would say “thanks”.

As bhaktas, we are ready to do each and every thing for our close
relations in service to the Supreme. This is internally understood – in
that case there is no need to say “thanks”, rather that would only
demean the interaction & relation, as if the person helped you only in
order to be “thanked”. When in truth, the feeling and intent runs so
much deeper than that. Of course, by your demeanor your close relation
understands that you have respect and appreciation for their help and
support – which goes far beyond the term “thanks”.

In our Marga, we only verbally offer thanks to those who are far or
distant from us. Saying “thanks” is part of our social norms, but it is
not something we use with those whom we feel a sense of intimacy and

If someone whom we revere or if someone close to us does something for
us, we will not say “thanks” – saying so will only brand that person as
being distant. We only say “thanks” or “thank you” in more formal,
business or distant relations. It is not used with close people and
certainly not with Parama Purusa.

Yet in the west, the Thanksgiving holiday and saying “thank you” is
looked upon as quite honourable. This is used even between very close
persons. Perhaps because the concept of service is less understood or
because the relationship between family members is more distant, as
people are more accustomed to living by themselves, not as part of a

Whatever may be, saying “thank you” is looked upon as something very
gracious in the west whereas in our AM society it is not.

We should all understand the ethic in Ananda Marga and at the same time
keep in mind that many of the pseudo-culture holidays and festivals from
the US – like Halloween & Valentine’s Day etc – are being adopted by the
rest of the world. This is sure to happen with Thanksgiving as well. We
should be sure that we do not get affected; rather with a clear mind and
heart we should be rationally grounded in our sentient manner.

For all these reasons and more, this is a topic of importance for Ananda


We should take Baba’s lesson to heart and strictly follow the ethic in
AM. With regard to Guru we are to offer ourselves, not our thanks.

Baba says, “Remember, you have to offer your own identity – not money,
rice plantains or other crude objects. The give-and-take of crude things
is a business transaction. If you want to attain the bliss of Brahma,
you must offer your own self. If you want to have the Great “I”, you
must give away your own little “I”. You have to give the full sixteen
annas, (the full rupee). Giving fifteen annas and holding back one anna
will not do. You must completely surrender. To attain that Infinite One
with the help of your mental concentration and strength, you have to
surrender yourselves.” (AMIWL-4)

By Baba’s grace in Ananda Marga, we all feel a very close and personal
connection with Parama Purusa. We do not feel any distance or gap. In
that case in sadhana or anytime we ideate throughout the day, the inner
feeling comes, “Oh Baba, I love you so much, I am ready to do anything
and everything for You.”

Thus, when we are ready to give everything with Him, then merely saying
“thanks” is just a tinsel-like expression.

Our link with Him is quite personal and full of the desire to serve Him.
It is His grace.

In stark contrast, in many of the dogmatic religions, there is a much
more distant feeling with their chosen Lord and worshipers commonly give
thanks to the Lord when receiving food, pay raises, and other mundane

So theirs is an entirely different, more external approach, both in the
devotional and social sphere.


By Baba’s grace, our link with Him is based on devotion, service, and
the desire to please Him. We do not give thanks to Him, nor to our close
persons. Ultimately all are actions are done in service to Him – as we
try to fulfill our debt to Guru by giving our all.

Tasmae Shrii Gurave namah

“I surrender myself at your altar. Namah means to “surrender”. Namah
refers to the process called “Namo mudra’”. It means that all my
expressions, all my dexterities, which are expressed through my ten
fingers, have been brought to a point. That is, I surrender along with
all my capabilities, all my dexterities.” (AV-3)

Karma Rasa


When we are addressing or communicating with our close persons then by
our unspoken behaviour and love we express so much more to them than by
saying “thanks”, but certainly with people whom we do not know very
well, then according to our social norms, saying “thanks” is quite

Baba says, “You should offer thanks to someone from whom you are taking
service (by saying, “Thank you”). (CC-2, ‘Social Norms’, Pt #1)

Baba says, “When someone is inquiring about your health and welfare, you
should offer your cordial thanks to the person.” (CC-2, ‘Social Norms’,
Pt #25)

Could Not Work

Baba says, “Spirituality is the summum bonum of life in all its
aspects.” (I & I, ‘Cosmic Brotherhood’)

Note 1: We all know that spiritual sadhana is the ultimate human
activity and the be-all and end-all of human existence. It is the
sweetest expression of life and by the grace of Parama Purusa it is this
sadhana which transforms ordinary humans into divine beings. Thus
sadhana has an extraordinary role in human development and progress.
Unfortunately one or another crude and foolish people proclaim that
sadhana is just like doing nothing. Or they tell that doing sadhana is
not as important as doing crude mundane things etc. By their dull and
obtuse expression, we can easily understand the extent of their
realisation– that it is zero. Indeed their hearts are like a stone in
the river. Even though they are totally surrounded by Parama Purusa, due
to their stone-like heart not even the tiniest amount of devotion can
get inside. Their existence is not something desirable– not at all. So
we should never put any stock in such ridiculous claims made by such dry
people. Instead always may we remember that it is dharma sadhana which
brings one up to the highest point & glorifying stance of human existence.


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From: “Rambabu Maurya”
To: am-global@earthlink.net
Subject: Devotees of Jamalpur Days
Date: Thu, 26 Nov 2005 09:02:27 +0530


“Toma’ke cena’ na’hi ja’y…” (P.S. 2089)


Baba, You are so loving and close– even then it is not possible to
recognize You. Just when I think that I have recognized You, then my
consciousness gets completely enveloped by the Cimmerian darkness.

Baba, Your divine Presence shifts from one extreme to the next. On the
one side You are so tough and other times You are very soft and sweet.

Baba, sometimes You are vehemently sounding Your sermons by the beating of
the marching drum and blowing of the military trumpets; and on other
occasions You are smiling sweetly and showering Your causeless grace with
the flower pollen. Baba, such is Your beauty.

O’ Baba, in the end, in the lonely, isolated moment, I see that
everything happens by Your grace. What You desire, that is what happens–
that is the final truth.

O’ Parama Purusa Baba, in Your grand Kingdom, everything belongs to You.
I cannot boast that anything is mine; indeed to think that something is
mine is a crime. Because everything is created by You– this whole
expressed universe is Your mental projection. Then how can I say that
anything is mine.

Baba, only You are mine; everyone is Yours. Baba, everyone longs for
Your karuna’– divine compassion.

Baba, to recognize You is not possible without Your grace. Baba only
with the showering of Your grace can one realise You– otherwise not. Baba
please grace me…


These days more and more Baba story books are coming whereby various Marga
authors are giving their perspective. And still more publications are in
queue since there are several hundred or even thousands and thousands of
hours worth of recorded Baba stories– a.k.a. Sansmaran– on tape. So from
various directions these stories will be coming into print. Yet for we
Ananda Margiis, Baba’s own guidelines about bhakti and devotion remain as
our gold bar standard– without which some simple persons might take fall
into the current of those new Baba stories.

Here are some excerpts from these various Baba story books; everyone can
read and review these below accounts on their own to see how far they are
running parallel with Baba’s own pristine teachings.


Naginaji has written in Ananda Katha,

“I have always been attached to the prestige of my status and so was very
anxious to save my prestige. I was not able to get leave and go to Baba,
therefore I wrote a letter about my problems to Him. I also wrote in the
letter that I would prefer death to demotion and was least prepared to face
a downfall in my rank.”

Naginaji posted the letter at the post office, and it reached to Baba. And
then Naginaji tells,

“At first Baba scolded me on my writing about my death. “You consider death
to be a plaything.”

“Then He (Baba) explained how promotion and demotion are part of a service
career and one should not be perturbed at these. He also told that
attachment to the status of a post is wrong. He advised me that it would be
in my interest to accept the demotion that was coming.”
“I (Naginaji) was not at all ready to accept this situation.”

Baba tried to convince Naginaji.

Baba told, “This is a samskara of your past life and it would be best to
suffer it.”

“Even so, I (Naginaji) was not ready to accept it.”

“Baba then began to coax me in the same manner as parents do when a child
begins to insist on something.”

Naginaji did not follow Baba’s suggestion and he (Naginaji) furthermore wrote,

“I thought over Baba’s words for some time and then it came to my mind that
everyone in this world wants to rise. No one ever wants demotion.”


As we all know Naginaji, the author of the above story, is one of those
early Jamalpur sadhakas. And here is more background about that.

Some margiis think that those sadhakas of the early Jamalpur days were
great devotees– that they were ideal. So thinking like this, they accept
their fashion of doing as the proper way. As if everything that those
Jamalpur sadhakas did was perfect or dharmic. But we have to watch and
logically assess the situation and see how far their actions were truly ideal.

The sense is a rational approach is always needed because otherwise a wrong
conclusion misleads the entire situation. For example, in various
communities many people blindly believe that everything their ancestors did
was great. So with that feeling they follow all those dogmatic things done
by their fore-fathers. All because they failed to use their own rationality.

The key issue is that a wrong conclusion or following dogma is always
problematic– producing negative results.

Keeping all of the above in view, here following is the next story for


The below topic is related with one commonly known Baba’s story during the
very earlier days in Jamalpur. The scene is that Baba wanted to do an
important demonstration and execute one very needed task for the welfare of
all. Since Baba’s central aim behind performing this demonstration was to
protect humanity from the evil minded strategies of Stalin.

So in gracious mood Baba lovingly expressed His desire to one
sadhaka. Baba requested the sadhaka if he would like to do this. Baba was
seeking his compliance and Baba comforted and reassured that sadhaka that
everything would be okay. But the sadhaka in a very blunt and direct manner
turned down Baba’s suggestion– he told Baba that, ‘No I cannot do this’.

Perhaps it should be made clear that this sadhaka was one important margii
of those early days, who was initiated prior to 1955. In our AM society
that sadhaka receives a lot of respect.

So here follows that fateful part of the story where this sadhaka
outrightly rejects Baba’s important request.

“Baba was sitting in the tiger’s grave in Jamalpur…. Haraprasad Haldar
(commonly known as Hara da, the father-in-law of Kinshuk) was with Him.
There was also another person whose name was not known. Baba was discussing
something with them. Baba then suddenly asked Hara da if he would like to
experience death. Hara da was afraid and refused… Baba said to him that
he had nothing to fear and that he would be brought back to life. Still he
did not agree.”

Thus in gracious mood Baba is giving this sadhaka the extraordinary
opportunity to comply with one great work. And Baba goes so far as to give
full assurance & guarantee that all would be well. That 100% of His grace
would be with him and the outcome would be auspicious. But still that
respected Jamalpur era sadhaka refused Baba.

But because Baba had a strong determination to execute His dharmic task so
He did this work by the following way. The story continues like this.

“Then Baba called a person walking past the tiger’s grave wearing
Territorial Army uniform. He was a Bojpuri speaking person and Baba spoke
to him in that language. Baba asked him to sit near the grave on the
ground. He assumed special mudra (posture) with His hands. Suddenly that
soldier collapsed on the ground. Baba asked Hara da to check his pulse.
Hara da found that he was dead. Baba said that He was bringing a Vidhehi
Atma or a body-less mind into that body…”

Then after the great work of dharma was complete then Baba restored perfect
health and life back into the soldier’s body. The story continues:

“He [Baba] then ordered the soldier to return to his own body. In a while
there was again some movement in that dead body. A while later he woke up
and sat… [And] after a short while he got up and walked away neither
knowing that he was dead for a while or nor anything about all that had
happened through the medium of his body.”

So this is one story which directly or indirectly guides us to always
comply with the Lord’s wishes. No doubt on the one hand when Parama Purusa
desires then He gets work done by any way or any method. And that time Baba
was forced into such a situation because that Jamalpur era sadhaka was not
willing to cooperate.

But we should pay heed to the inner sense and spirit behind all of this–
namely that that devotees should be ever-ready to respond to the Cosmic
call of the Lord.


And these following teachings of Baba lead in that very direction– that
the best devotees are always ready to toss aside their unit desires and do
anything and everything to please Parama Purusa, to satisfy His every
request and comply with His every wish.

Baba says, “What should be the nature of one’s love for Parama Purus’a?….
those who are A-grade devotees will say, “We will establish a loving
relationship with Parama Purus’a not so that we can derive pleasure from
it, but rather so that He will be pleased thereby. Whether I get pleasure
or not is immaterial.” (SS-11)

Then comes the famous story how the devotees of Vrindaban were ready to
sacrifice their everything for the Lord.

Baba continues, “There is a story that once Lord Krs’n’a fell seriously
ill. Various medicines were administered, but the disease could not be
cured. Many physicians were consulted but no one could diagnose the
disease. Finally Lord Krs’n’a Himself was asked, “What is the medicine for
this disease?” He replied, “See here, if any of my true devotees agrees to
give the dust particles of his feet, only that will cure my disease.” Then
the sage Narada made a frantic search throughout the world to find such a
true devotee, but as was expected, nowhere could such a devotee be found.
Whomever Narada approached was shocked to hear such a proposal and
protested, “How can we give the dust particles of our feet to the Lord?
That would be the highest blasphemy, and for that we would be doomed into
the lowest hell!” No such devotee as Lord Krs’n’a had suggested was to be
found anywhere.”

“At long last Narada went to Brajabhu’mi, and there he explained the
situation to the people. No sooner had they heard the news of Lord
Krs’n’a’s illness than they cried out in chorus, “Alright, we are ready to
give our foot-dust for our Lord!” Flabbergasted, Narada asked them, “How
can you say this? If your foot-dust is smeared on the forehead of the
Lord, will you not incur great sin thereby?” The Brajabhu’mi replied
unhesitatingly, “Perhaps we may incur sin thereby, and we are ready to
enter hell for that. But if the dust-particles of our feet can cure our
beloved Lord, that would be wonderful.” This is the epitome of devotion,
and to please Parama Purus’a we must develop this type of exclusive
devotion.” (SS-11)

And here below Baba furthermore guides us that the greatest devotees live
their lives with one goal in mind– to serve and please Parama Purusa.

Baba says, “The devotees with [the highest type of] kevala’ bhakti in their
hearts do not ask Parama Purus’a for anything…the devotee says, “I serve
Him, I worship Him, because I want Him to get bliss from my devotion or
service or worship. I don’t want anything for myself. I want Him to enjoy
the bliss.” This type of devotion is called ra’ga’tmika’ bhakti, and the
type of devotee having this sort of non-attributional devotion is called a
gopa…. ‘A gopa is one who gives pleasure to Parama Purus’a, one whose
very nature is to give pleasure to Parama Purus’a’.”

And there are so many guidelines leading in that direction that one should
be ever- ready to always do anything and everything for Parama Purusa.


But unfortunately the sadhaka from that early Jamalpur era acted in such a
way that runs contrary to the spirit of what a true devotee should do.

Here again is that story where the sadhaka rejected Baba’s request.

“Baba was sitting in the tiger’s grave in Jamalpur…. Haraprasad
Haldar (commonly known as Hara da -father-in-law of Kinshuk) was with Him.
There was also another person whose name was not known. Baba was discussing
something with them. He then suddenly asked Hara da if he would like to
experience death. Hara da was afraid and refused… Baba said to him that
he had nothing to fear and that he would be brought back to life. Still he
did not agree.”

“Then Baba called a person walking past the tiger’s grave wearing
Territorial Army uniform. He was a Bojpuri speaking person and Baba spoke
to him in that language. Baba asked him to sit near the grave on the
ground. He assumed special mudra (posture) with His hands. Suddenly that
soldier collapsed on the ground. Baba asked Hara da to check his pulse.
Hara da found that he was dead. Baba said that He was bringing a Vidhehi
Atma or a body-less mind into that body…”

“He [Baba] then ordered the soldier to return to his own body. In while
there was again some movement in that dead body. A while latter he woke up
and sat… [And] After a short while he got up and walked away neither
knowing that he was dead for a while or nor anything about all that had
happened through the medium of his body.”


So these are some incidents from that Jamalpur era which speak about how
some of those sadhakas behaved.

At the same time, we should always remember that those who are fortunate &
blessed, those devotees are always ready to follow the command of Parama
Purusa. They have no personal desire rather they think that the desire of
Parama Purusa is everything.
Parama Pita’ Baba Ki– Jai!!!



If people receive respect in the social sphere then that is one matter.
But unfortunately often enough common people due to their own innocence and
naïveté, they mix up social status with spiritual or devotional
realisation. They confuse these two things. They think that ‘he or she was
this relation to Baba’, or ‘that way he was close to Him, or ‘during that
time he was GS or PA or xyz, & that is why he is great’. So in their
simplicity people confuse that such social post or position automatically
means that that person is a great devotee also. But this is not the case.

For example, if we look into the history of the Mahabharata days then we
see that the Pandavas had huge social status whereas many devotees of
Vrindaban did not have such social prestige. But those Gopis had more
devotion than the royal Pandavas. Baba reveals this very concept in not one
or two but in several Prabhat Samgiita. In contrast, Baba hardly composed
any songs related with the greatness of the Pandavas in the devotional

By all this it is clear that social post has no bearing on the height or
level of one’s devotion.


These following quotes all lead in the same direction. That the
highest grade bhaktas base their entire existence on giving pleasure to
Parama Purusa.

Baba says, “The final stage of bhakti develops in a spiritual aspirant. And
what is that bhakti? What is that devotion? It is ra’ga’tmika’ bhakti. “O
God, O Na’ra’yan’a, O Krs’n’a, I love You. Why do I love You? Not for my
own pleasure. I love You because I want to give You pleasure. I want my
love to give You pleasure. That’s why I love You.” (SS-24)

Baba says, “The highest-grade devotees say, “I want all my actions to give
You joy. It’s immaterial whether that brings joy or pain to me, it doesn’t
bother me at all. My only task is to give You joy”. This is called
ra’ga’tmika bhakti and is the devotion of the highest category. One should
possess this type of devotion. “I will do those actions which will make
Parama Purus’a happy, but which may or may not bring joy to me.” Human
beings should act in this way. (DKG)

Baba says, “Only those sa’dhakas are great devotees who do not aim simply
on attaining bliss but work for giving bliss to Para’matma’.” (SS-19)

Baba says, “Bhaktirbhagavato seva’.” “I don’t want anything from You, I
don’t want even to know You, I only want to serve You.” Herein lies the
excellence, as well as the superiority of Bhakti.” (AVM-15)

Baba says, “In the final phase of devotion, the devotee says, “No, no, no.
I love You not because I get pleasure by loving You. I love You because I
want that You should get pleasure by my love. That is, my love is just to
give You pleasure, not to give me pleasure. In order to give You pleasure,
I love You. I want nothing. And I don’t want You — I want that I should be
Yours. I don’t want You — I want that I should be Yours.” (SS-21)


Naginaji writes,

“In order to prepare the constitution of this Samgha, some disciples
gathered on the 25th December 1954.”

“In the room we spread a blanket on the floor and started deliberating on
the constitution. On one side there was a small wooden bed with cushions on
it. On that bed there was a photograph of Baba in varabhaya mudra, in a
beautiful frame. Shri Pranay Kumar Chatterjee used to stay in this house
and we were under the impression that this was his quarter. Baba had given
demonstrations in the back room of this very same house during the previous
month of November 1954. After some discussion the composition began and
everyone asked me to write. I (Naginaji) started doing so under their

“The writing continued for a long time. At about three in the afternoon I
sought permission to go out for give minutes for a stretch. They sensed my
need and asked whether I (Naginaji) was going out for a smoke. I replied in
the affirmative.”

Naginaji continues,

“As I was about to light my cigarette, Shrii Pranayji who stayed in that
house, took away Baba’s photograph to another room.”

Naginaji furthermore tells,

“I lit the cigarette and after one or two puffs it went out. I tried to
light it again, but meanwhile the last match burned itself out without
lighting the cigarette.”

Naginaji continues,

“Shri Deep Narayanji and myself (Naginaji) started towards Baba’s place.
When we reached there, we found Baba very angry. Just looking at His face
we understood that this was His ‘rudra rupa’ or face of anger. I had never
seen Baba in this mood before. Both of us therefore were frightened.”

“In this state of fear we tried to do pranam, but Baba said in an angry
tone, “Get away”.”

“I was completely abashed.”

Naginaji concluded,

“Baba said in the same angry tone, “Go from here now”.

Degraded Acaryas

Baba says, “Unfortunately so many so-called spiritual teachers are
inculcating defective and narrow ideas in the name of spirituality to serve
their own self-interests…These ‘religious merchants’ with their
non-integral outlook– want to divide humanity into different communities.”
(APH-5, p.301-02)

Note: In the above teaching, Baba is indicating and making reference
to those degenerated acaryas who are spreading the poison of groupism in
the minds of margiis.


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Date: 25 Nov 2009 14:34:09 -0000
From: “K Lingappa”
To: am-global@earthlink.net
Subject: Are You Ok Mentally?


“A’va’r ki re a’lo elo dhu’lor e dhara’te…” (P.S. #615)


O’ human being, behold! Ajana Pathik has come again on this dusty earth.
The flood of effulgence has come. Through the medium of longing, You quench
the thirst of the eyes. Look, the Lord of Effulgence has Himself

All the minds and hearts which were crying in suffering and pain, are
now dancing in joy. Because, He has come. He loves one and all, everyone.
He has come here to remove the suffering, and establish dharma.
Because of His advent, everything changed. The sweet breeze is blowing
full of fragrance. On this dusty earth, Ajana Pathik has come…


In this present era, people have so many problems. In the past, the
difficulties confronting humanity were primarily physical in nature, but
now the problems are mostly psychic.

Often innocent people are dealing with matters or circumstances that are
beyond their control – due to the complexity of modern living – and this
invites so many worries and anxieties in the mental stratum. It takes a
heavy toll on the psyche of the common person.

This article deals with this emerging and urgent issue.


In His discourse, “The Path of Salvation”, Baba outlines this modern
epidemic of increased psychic problems.

Baba, “If there is no proper adjustment between physical, psychic and
spiritual movements, the psychic side of humans will get unbalanced and
so many new and newer psychic diseases will be created. And this is the
present position of the world. There has been much physical progress,
less spiritual progress, and the psychic structure of humans have lost
their equilibrium – rather their equipoise. And that’s why the modern
society is suffering from so many psychic ailments.” (25 September 1979
DMC, Caracas)

In very straightforward language, Baba states that we are living in an
era where people are burdened by so many psychic diseases due to a
distinct imbalance in their human personality. Materialism has dragged
people into an unhealthy frame of mind wherein spiritual growth is
forgotten and overlooked. In that case the mind falls prey to all kinds
of ailments.

And verily this is what we see when we walk down the street, enter our
schools, look around the workplace, and venture into people’s homes.
Psychic problems abound: Depression, melancholia, anxiety, frustration,
stress and mental tension.


Here’s the irony of it all: The capitalist methodology has been racing
forward in an attempt to make life easier and the world more livable,
yet the outcome has led to greater psychic stress and mental diseases
than ever before, reports the BBC and other worldwide news agencies.

All the technologies and inventions erased certain physical problems
only to open up a vast net of psychic issues never before imagined. That
is the trouble staring today’s humanity in the face.

Anyone can stand on any street corner in any “modern city” and see that
the populace suffers from mental tension.

Our Ananda Marga has the solution to this most critical problem which
materialists could not foresee.


In our modern era of materialism, psychic problems result from so many
everyday experiences and social pitfalls:

1) The economy falls apart, normal citizens lose most of their financial
holdings, maybe even their house, and because in capitalism a person is
judged by their economic wealth – that is their human profile – then
this causes so much psychic doubt, pain, agony and instability. People
did not do anything wrong per se, it was just a meta issue far beyond
their control. To make matters worse, people do not just feel like they
have lost money, they feel as if their entire existence & human
personality has been dealt a severe blow from which they will never
recover. In some cases, financiers have resorted to suicide during this
economic downturn. Such was the magnitude of their psychic pain.

2) Unemployment also creates various psychic ailments, especially
feelings of inferiority and depression. Because a person’s job and
income are so central to “who they are”, when one loses their job they
also lose their mental balance, they suffer from hopelessness and
despair. This is a common and unfortunate phenomenon these days.

So the above represent psychic problems result from societal movements
that are often beyond their control. Then there are everyday issues that
might happen to any individual anytime.

1) If a person’s car breaks down, then this too can create huge mental
tension. In certain modern communities, a car is a person’s only link
with their professional livelihood. Thus when today’s technology is so
complex that most people have no idea how to fix their own car, this can
lead to much stress and anxiety.

2) Likewise if a person accidentally flushes their cell phone down the
toilet or drops it down the steps and it breaks, then their whole
network of social and professional links is finished – gone. They do not
have that info elsewhere nor could they possible memorize all that
information. In that case, a person will feel so much psychic
difficultly. Their entire mental framework will be turned upside-down.

In all these cases and in countless others like them, a person’s psychic
stability is overrun by the materialistic and technological ways of

Due to materialism a person’s value is not based on their human quality
but on their material gain, and if that wealth is lost then everything
is lost and the mind spirals downward, out of control.

Due to the capitalistic approach of making this world more manageable
only through material inventions, and when those technological gadgets
like cell phones, twitter, and digital everything can create so much
mental tension, then so many innocent people suffer suffer psychically.

Indeed, in countless ways, the modern social trends are burdening and
blitzing the human mind, resulting in so many psychic diseases,
syndromes and troubles. All are suffering: Young, old, male, female –
everyone who has been gripped by materialism and capitalism in this
modern era.


As bad as materialism and capitalism drain one and all of their psychic
ease, it is even worse for females. In the materialistic schema, females
are objects of enjoyment. That – physical beauty – is their main
stature. In that case, the natural and inevitable process of aging is
not honoured but rather abhorred. No female want to grow old and lose
her beauty. All want to look 20 something forever. But that is an
impossibility. In that case, the natural laws of life themselves lead to
huge angst and tension. A female feels they will be discarded if they
show their age. This is a huge mental burden to carry.


With so much technology and the increase speed of life, so many small
problems snowball into something so large and so ominous that very
quickly life is out of control.

In the past if someone was angry they might throw a rock into the
ground, but nowadays when someone is angry they may blow up a school or
gun down everyone in their airport. So quickly life spins out of control
and those suffering have no solution other than to feel helpless or

In the past if a child was lost, the whole community would search for
the child in their local. Now however, a lost child can get quickly
transferred halfway around the world and be gone forever, dragged into
child pornography or prostitution.

The basic theme is that due to the overall magnitude of life these days,
no one has an easy answer at their finger tips. Technology has allowed a
person to do more – that is true – but that same technology has also
given birth to increased feelings of alienation, helplessness,
frustration, and so many other psychic complexes and mental diseases.
All because people feel life is beyond their control and their minds are
goaded toward the physical sphere in search of answers.


From so many angles and perspectives, we can see that modernity weighs
heavy on the human psyche. We can delineate the root cause in two ways.

A) Selfishness: Due to extreme individuality and selfishness, people
care only for themselves and refrain from helping others. This type of
greed and fear for one’s own survival leads their mind to become so
self-centered. A person earns for themselves, feeds themselves, and
watches only for their own welfare. In that case, everyone else is
looked upon as “other” and overlooked. Someone else’s problem are not
your concern.

B) Materialism: When matter is king and the human mind is overlooked,
then that is a direct hit on one’s mental stability. Because no amount
of material wealth can satisfy the human mind; plus if one loses their
wealth then they feel they have lost everything. Physical beauty, money,
and material possessions cannot themselves maintain the human
personality. Yet that is essentially what capitalism preaches.


According to Baba and Ananda Marga, the ultimate solution is one:

If one adopts a spiritual outlook in life and feels that Parama Purus is
doing everything and that He is watching for our welfare, then that
offers huge relief. Plus we should feel that we are doing everything for
Him, not for our petty self-interest. Then there is no loss involved. If
something does not work out then it is just His divine liila and side by
side we always feel that He is doing everything for our welfare. Then
all feelings of psychic tension melt. That is what Baba has declared in
so many DMC discourses.

Spirituality alone is the answer. No one should think they should
abandon modern life and go to the jungle. That does not work – rather
that will invite a whole new slew of problems.

Instead with the pursuit of science and technology, one should engage in
maximum sadhana. With that spiritual zeal then one’s psyche will remain
balanced and science will be used for the welfare of others not for
selfish maneuvers which inevitably lead to psychic tension.


By Baba’s grace as we do more sadhana then we naturally gain a greater
spiritual outlook in life. Then we feel life is for Him and by His grace
we escape the net of psychic diseases associated with today’s modern

This following Prabhat Samgiita is a very good way to keep in proper flow:

This life is for Him, This mind is for Him,
This soul is for Him;

His universe we will serve in coordinating team;

Light belongs to Him, night belongs to Him,
Might belongs to Him;

Undaunted in smiling face His grace we will sing.

– P.S. 5009



Baba says, “The only true progress for human beings is spiritual
progress. The wise will, therefore, concern themselves only with the
spiritual sphere. The only concern with the physical and intellectual
spheres will be adjusting the base on which spiritual progress will
thrive. While concerning themselves with the adjustment in the physical
and intellectual spheres, the wise should also continue to consume
cruder waves in subtler ones according to the process described above.
The absence of such consumption or transmutation in the physical and
intellectual spheres is bound to lead to retardation. The wise,
remembering that the goal of life is the subtlest goal, will make
efforts to reach supreme blessedness. This is the only way to progress.”

Uniqueness of Ta’raka Brahma

Baba says, “A Maha’kaola is one who makes others kaola by his infallible
spiritual guidance. But Ta’raka Brahma is a different Entity, a unique
Entity for He is the spiritual preceptor, social preceptor, Kaola, and
Maha’kaola, all in one. He is also something more: He acts as a compass
in every stratum of society.” (NKS, ’97 Edn, p.50)


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Baba teaches us that only those truly great ideas which broaden our minds in 360 degrees should be accepted. Because only then will we understand that we are all one.

Date: Tue, 24 Nov 2009 06:23:01 -0000
To: am-global@earthlink.net
From: Richard Cross
Subject: How Baba Deals with Hypocrites


“A’loker ei ja’tra’pathe prabhu tumi saunge theko…” (PS 3396)


O’ Parama Purusa, on the path of this journey* of divine effulgence,
please grace me by remaining with me all along. If, while moving ahead on
the path, I stop, then please don’t leave me alone. Baba, keep me along
with You, in Your close proximity.

Baba, since eternity You were with me & You colored me in Your color.
Now, even in these odd hours, please do not forget this very thing: That
You will remain with me all the time.

Baba, at the end of the journey only You are there because You are the
Goal. And according to Your playful liila You go on pulling everyone close
to You by showering Your grace. Baba, due to Your blessing, in sadhana when
my mind becomes ensconced in You and I become drenched in Your divine
nectar then my ‘I-feeling’ gets lost in You, merged in You.**

O’ my dearmost Baba, on this path of forward movement towards You– in
all my duties and practices– please keep me at Your lotus feet. Baba, this
whole entire life is a spiritual journey towards You. Baba, please keep me
in Your divine shelter always…

*Journey= our spiritual way of living such as asana, pranayama, dhyana,
sadhana and all our devotional practices related with Sixteen Points.

**Where one’s unit I-feeling ends then only Parama Purusa is there. Then
one will dissolve or merge into Him. So when a person becomes completely
ensconced in the deepest samadhi, then in the sahasrara cakra one will
taste that divine nectar, and their whole existence will be inundated with
His infinite cosmic grace.

Note: The Bengali line has been written in phonetic spelling, according to
the way in which it is spoken and sung.


We are aware that in our Marga, straight, clean conduct has far more values
and importance than any other quality. A classic proof of this is that
during different DMCs, as a Guru Baba graciously treated everyone equally,
whether rich or poor. In the DMC pandal, all margiis irrespective of their
nationality or economic status were sitting on the ground / dusty carpet
inside the pandal. It is not that there was a special air-conditioned
lounge arranged for wealthy people. Never was it like that. Rather all sat
on equal seats before Beloved Baba.


When one very important political leader, Guljarilal Nanda’, came to see
Baba, he wanted to desperately to have personal contact. However Baba did
not allow him because his conduct was not at all good. That time that
negative political leader was holding a very important minesterial post in
Central Gov’t of India. And in that capacity he was doing varieties of
nasty activities. But in an attempt to get PC this politician followed Baba
from Delhi to Bombay airport. But Baba refused to give him the time of
day– means he did not get the chance to talk to Baba even. Because Baba
maintains only the strictest standards on dharma based on proper conduct.


Another story is coming in my mind. Before ’70, when Ananda Marg was very
small, those days Baba was living in Jamalpur. Then one big capitalist
Hanuman Prasad Poddar came with bundles of millions of rupees to offer to
Baba. He took initiation so he could meet Baba since those days getting
Personal Contact was very easy. In this way this capitalist reached to
Baba’s room. And then and there he offered those bundles of rupees to Baba.
And he was thinking that Baba should give him some blessing so that he
could multiply his crooked business. But by seeing that money, Baba became
furious. And with anger He scolded that capitalist cheater that, ‘Why did
you bring this dirty money?!.

Then in dharmic fashion Baba took the bag and threw it out the window.
Hanuman Prasad Poddar was shocked with astonishment. And he ran outside to
pick up the money from the street, where it had scattered. In the mean time
Baba shut & locked the door from the inside.


So this is the way Baba deals with people– according to their mental
feeling. In other organizations money often plays a significant role. But
in Baba’s personal life, never was it like that. His relation with each and
every margii is totally based on devotion, and devotion alone. And that
devotion is related with the conduct. Without proper conduct, devotion is
not possible.


Similarly we should deal strongly with those who hypocrites who believe in
unity just with the tip of their tongues. Such talk has no value, rather it
belies their low mental colour. But our strong approach we should force the
situation so that their actions– no their tongue– reflect a unified and
dharmic approach.

Therefore those who give high talks about unity but side by side engage in
curtailing margii rights, ruining the Bhukti Pradhan system, distorting
Baba’s discourses, making their groupist tiirthas, infusing the dogma of
Mahaprayan, creating Fake Ananda Vaniis– all such persons are not for
unity, rather they are just groupist exploiters and power mongerers. And
they should be dealt with accordingly.

Of course this hypocrisy is the case with those top-dog leaders of the various
factions and sub-factions who preach high things about oneness but spend all their
24hrs indulged in groupist and dogmatic activities.

We all know who these people are – they are our dear brothers and sisters
who need help. Our duty is to help them and keep our Marga on the straight
path. Falling into groupsim is easy nowadays because “everybody is doing it.”
If one is not in a group it is difficult to survive. That is why unity of
moralists is needed in AM, then all will come forward and work together as
one family, and those few hypocritical group leaders will not have a base of
support. So they will be force to change their ways.

Remember, some think that unity can be achieved by mixing and matching all
the groupist parties together. However, keep such groupist agendas and gluing them
all together is not right. This type of approach has nothing to do with unity. That is
inviting more trouble. It would be the same as trying to from a just government
by picking representatives from various corrupt offices and compiling them all
together. Never will that bring a righteous government. Similarly, pasting
various groupist conspirators together under one roof and having them share
the power is but a mockery of unity. That is why step by step all are abandoning
this idea and instead embracing the view that unity can only be formed by those
sadhakas who practice and preach AM ideology. And that is evident by their conduct.

Thus for real unity, a pure and dharmic mind is essential and that will be
evident by one’s straightforward and righteous actions.


Here following are Baba’s decisive and clear teachings on unity:

Baba says, “All fissiparous tendencies and group or clan philosophies which
tend to create the shackles of narrow-mindedness are in no way connected
with spirituality and should be discouraged.” (PNS-3)

Furthermore Baba teaches us that only those truly great ideas which broaden
our minds in 360 degrees should be accepted. Because only then will we
understand that we are all one.

Baba says, “Spiritual philosophy does not recognize any distinctions and
differentiations unnaturally made between one human being and another, and
stands for universal fraternity.” (APH-2, p. 128)

Unfortunately the actions of groupist is completely contrary to real unity.

Baba says, “One human society is divided into different nations, and one
nation is divided into different religions; religions also have different
castes, and castes also have different sub-castes — what kind of situation
is this? We have only learned how to divide and subdivide humanity, and we
never learned how to unite the people. This is all due to the defective
teachings of dogmas…Dogmas are psycho-physical diseases.” (PNS-9, p.46)


Unity comes only on the point of ideology when mind is moving toward Parama
Purusa– otherwise unity is impossible.

Baba says, “Inner channelisation and one-pointed conversion into
psycho-spiritual pabulum brings about radical changes in individual and
collective life. The psycho-spiritual approach makes a person deeply
introversial, one-directional, strong and dynamic…Such a magnanimous and
devotional mind rises above petty quarrels and inter-personal and
inter-group conflicts.” (PNS-12, p.15)

Baba concludes, “The entire society of A’nanda Ma’rga is founded on a
common ideal, the goal of becoming one with Brahma…the unity in a society
founded on the ideal of Brahma will be everlasting.” (PNS-3)


WT Conduct Rules

Baba says, “We are all the children of the same Father, we are all the
members of the same family. By fighting against all kinds of evil forces,
we will establish the glory of our Father and the glory of our family.”
(Point #13 of ’14 Points’, WT Conduct Rules)

Note: A few fallen, degenerated, and disgraceful Wts are going astray from
this fundamental rule by spreading the poison of groupism and by creating
division in the society– all of which is completely against neo-humanism.
This is all happening due to greed, lust of power, desire for prestige etc.
Unfortunately such persons are still in the uniform of Wts so we have to
recognise them. As they have tainted the glory of Lord Shrii Shrii
Anandamurtiji by their sinful, power-hungry ways. Indeed by all this they
have destroyed the sanctity & unity of the family.

Note 2: Those who are sincere margiis adhere to this above cited rule since
the spirit of this conduct rule is common to one and all.


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Date: Mon 23 Nov 2009 11:46:24 +0530
To: am-global@earthlink.net
From: “Priyanath C Mittra”
Subject: Unique & Unknown Power of Human Beings


PS Intro: This following song was written in the Urdu language.

“Karata’ra ha’ma’re, tumhare liye yaha’n a’na’…” (P.S. 4165)


Baba, O’ my lord, by Your grace I have come on this earth for You.
Baba, whether You love me or not is Your choice, but please do not
play hide and seek with me. Baba, please remain in my close proximity
so I can see and feel Your always. Baba, I also want that You should
love me always. Baba, You are the star of my eye– You are the charm
of my life. Baba, without You my existence is meaningless.

Baba, You are the most attractive and divine Entity– brilliant in Your
divine effulgence. Baba, Your infinite love is expressed in each and
everything of this world: In the flowers’ fragrance, the children’s
smiles, the beauty of the rainbow. All the sweetness comes from You. All
the beauty of the entire expressed world–including the flora and
fauna– everything expresses Your love. Baba, You have saturated this
entire creation with Your grace-compassion. Your love resonates within
each and every thing. The inherent beauty of every entity is the
expression of Your love, the reflection of Your love.

Baba, whether I like it or not, but I am residing in Your heart. I am
within You. Baba, You are the nucleus of this entire creation. My
everything is revolving around You. I do not know which form You are but
the entire universe is within You. Baba, You are surrounding everything.
You are within and without each and every created being. Baba, You are
my Lord; You are my everything. And my only duty is to serve You, to
please You– and do all those things which You like. Baba, You are my
ultimate Goal.

Baba, my Lord, You have brought me on this earth for You– to serve You…

Note: The Urdu language originally started around Delhi when outside or
overseas soldiers were not aware how to speak Hindi. But they were going
to the market and speaking in their broken version of the local
language. In this way they started interacting with the common people.
Subsequently, the Urdu language first sprang up and it became known as
the market language. So when Hindi and Arabic were mixed then this new
language took shape. And since this language was spoken by a group of
soldiers using a military uniform (wardi), that is why the name of the
language became known as ‘wardi’. Over time and due to a similarity in
pronunciation, ‘wardi’ became ‘Urdu’. This historical and linguistic
guideline Baba has given in His grammar book.


As Baba tells us, human beings are born with a very special capacity,
but most of the time that special capacity goes unnoticed or even misused.

This capacity allows us full control over our future, yet so often
things go awry.

All because this unique and unknown power which we have, we are not
aware about or unable to use properly.

Just imagine, the greatness all human beings can achieve – and how many
pains and troubles can be averted – if we become more aware about this
innate gift.


In our western hemisphere, what to speak of not being aware of what
human capacity we have, all too often researchers and scientists are
keen on labeling human beings as beings just animals – nothing more than
a cousin of monkeys and chimpanzees. This only further diminishes our
stature and keeps our unknown capacity even more hidden.


Of course, in the eyes of Ananda Marga, human beings are completely
distinct from animals and what distinguishes us from animals is: Free will.

Parama Purusa has given us free will – the power to think, choose, and

Baba says, “Human beings have a fully-reflected consciousness which makes
them capable of independent action and also of distinguishing between good
and bad.” (AMEP)

And indeed it is our capacity of free will which is our unique and
unknown power. With our free will, we can control our destiny entirely.

Yet in one discourse, Baba has famously declared that 99% of human
beings misuse their free will and invite negative samskaras.

But it does not have to be like that. We can avert all these problems.
This free will can also lead us unto His divine lap.

Thus this concept of free will is like a double edged sword – it can
lead us to the heights of bliss or the depths of hell. It all depends
upon how it is used.


In so many discourses, Baba guides us that human beings get whatever
they desire. Being the Parama Purusa, He merely nods His approval and
grants our wish.

Of course He is goading us onto the path of beatitude, but ultimately He
give us whatever things we wish for. This in turn totally affects not
only our present but our future as well.

Baba says, “Suppose a person is obsessed with the thought of doing this
or that, to harm another person. They will receive the body of a pig or
a dog. One who desires to do something good and noble will receive a
good physical body accordingly. ” (AV-10, p.182)

Thus whatever good or bad things we desire in this life affect our next
birth also. Here below Baba gives even more examples of this phenomenon.

Baba says, “Suppose someone has a desire to eat delicious food. Parama
Purus’a will grant that wish, and the person may be reborn in the next
life as a wolf or wild boar, to eat to his or her heart’s content. A
woman who wishes to adorn herself with ornaments may be reborn as a
colourfully-marked peacock. One day, however, a hunter may shoot the
beautiful peacock with an arrow. As one desires, so one attains…So
before wishing to attain something, one must be extra-cautious. Suppose
a man wants to be a king. In the next life he may be born into the
household of a poor man whose surname is “Raja” [“King”]. He wanted to
be a Raja and he became one! One must be very cautious before wishing
for anything.” (AV-4)

Thus the blessing which Baba has bestowed upon us – i.e. the gift of
free will – is a double edged sword. If we desire Him we will get Him.
But tragically, all too often human beings are not aware how powerful
their desires are nor where those desires will lead them. In our
shortsighted manner, we humans long for so many things – house, car,
money, name, fame, job, prestige, opposite sex – which bind us more and
more to the crust of this earth.

Indeed, we think we want those things but when we undergo the reaction
to get those things, then our fickle minds have already flip-flopped and
we get stuck with something we no longer want. Such is the way it works.


Animals are animals and follow their nature – they never get degraded
and slowly move along the path of pratisaincara. In contrast, with our
free will, human beings may rocket ahead toward Him by His grace, or
fall back into the depths of animal life or even be reborn as inanimate

Baba says, “A human being in this life may well be reborn as an animal,
plant or even a rock in the next life.” (AFPS-8)

It is due to free will that we may get caught up in negative
pratisaincara. No other beings falls in this way – only humans. We get a
body according to our psychic tendency. Here below Baba explains that
quite graphically.

Baba says, “Which animal is the greediest among the animals with which
we are all very familiar? It does not like to give up greed in spite of
ill treatment and humiliations. It is the cat. Yes, after moving a few
steps ahead, the cat forgets that it was beaten. So that particular
person is reborn as a cat after death, because that body affords an
opportunity for the satiation of their greed. When the housewife looks
around inattentively, the cat sneaks into the kitchen through the small
opening in order to reach the milk or fish in the kitchen.” (AV-10, p.184)

So the progress of living beings is quite plotted until one attains the
human framework. Then, depending upon one’s use of their free will and
the nature of one’s desires, a person may bounce between human and
animal life hundreds and thousands of times, or more. As Baba tells
above, one may be reborn as a cat in order to fulfill their greed. All
because when in human form one does not exercise their free will
properly. They mental desires revolve around crude things. Yet, most of
the time people are not aware of the ramifications of this, nor are they
aware that they are fully in control of their own fate.

When in fact by their free will they are either (a) making an original
action or (b) undergoing the reaction of their past action. Every event
and incident in life is either one or the other. And both of
inextricably linked to our use of free will. There is no other outside
agency other than our free will that determines our fate in life. We
have our desire and Parama Purusa approves it. That is how it goes.


At this point the whole escapade may seem like unwinable situation.
Human beings have so many desires and at the same time one is not aware
about how powerful free will is, so end over end one somersaults time
and again from one life to the next, suffering all the pains and agonies
of crude worldly life.

One rushes after wealth, sexual satisfaction, revenge, greed and so many
things and accordingly one gets another crude body or even worse
inanimate existence.

However it does not have to be like this.

By Baba’s grace, there is an easy exit. There is an easy escape route
from this harsh cycle of karma and karmaphala. He has blessed us with
human life and given us an aspiration for the divine. With our free will
then we should just think and ask for parama’rtha.

Baba says, “Parama’rtha is that factor which brings about the permanent
cessation of the triple afflictions. Here permanent cessation means
cessation of those afflictions which, once removed, will never return
again in the future. That artha which brings permanent relief from the
pangs of hunger, which is the instrument of permanent cessation, is
called “parama’rtha”.” (AV-4)

By desiring salvation, even a notorious sinner like the robber Valmiki
can become a great saint. So when ordinary human beings seek paramartha
then naturally they will be blessed and escape this horrible cycle of
birth, death, and rebirth, which leads to so much suffering and unrest.
By His grace, one will walk this earth as the divine embodiment of
Parama Purusa.

That is the proper use of free will – that is the proper use of our
unique and unknown power.


By Baba’s grace, He has also given us one other remedy. There is one
other escape. Suppose one does not have any concept of parama’rtha or
anything like that. And suppose one does not know how to use their free
will correctly. Even then an ordinary person can achieve the highest
stance. The way is to simply tell Baba to do according to His wish. With
Him being the Sadguru, one should merely request, “Let your desire be
fulfilled.” That is the essence of His below blessing.

Baba says, “Created beings, will have to move according to the Cosmic
will; there is no other way. Learning, intellect and personal status
become meaningless [and will goad one into bondaage] unless they are
directed towards Parama Purus’a. After realizing the Supreme truth
intelligent people start moving according to Parama Purus’a’s desire,
saying, “Oh Parama Purus’a. I have nothing to ask of you. Let thy will
be fulfilled. I want nothing else.”” (AMIWL-10)




For Avadhutas/ikas and NE Indian Population

Baba says, “Married ladies may use vermilion in shape of decoration.
This does not constitute a kusam’ska’ra. This forms a part of the dress.
Vermilion, if one so desires may not be used at all. In ancient Shavara
and Kira’ta societies, the bridegroom’s party would first launch an
attack and abduct the bride. The bride also sustained injuries in the
turmoil that would ensue. They would handcuff the bride and snatch her
away. The iron bracelets (noya’) are their remnants and the vermilion
that of the blood. The sha’stras do not anywhere give any place to

“Lead sindu’r is prepared with a mixture of lead and oxygen. This leaves
room for lead poisoning. Vermilion is mercuric sulphide. It is said that
mercury maintains blackness of the hair. This is incredible. At time
dermatitis of the scalp occurs on the vermilion applied areas. With the
advancement of science the use of vermilion shall gradually come to an
end.” (Tattvika Diipika – 5)

Note: Regarding the use of vermilion, everyone should be aware that it
is dangerous. If one must use that type of colour, then best is to find
a different type of red mark. Some avadhutas / avadhutikas might be
using vermilion in which case they should find some safe substitutes or
alternatives. One good options might be food colouring.

Secondly, for females although vermilion is not a kusamskar, that is not
something one should copntinue. It is better to give it up slowly.
Earlier it was a serious dogma and now it is used primarily for cosmetic
beauty or social needs etc. But according to logic and reasoning the use
of vermilion has lost its value.


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