Archive for March 9th, 2010

Talking with Gays

Date: Tue, 09 Mar 2010 10:05:14 -0000
To: am-global@earthlink.net
Subject: Talking with Gays


“Kon aja’na’ there esecho arun’a’loke he aja’na’ pathik balo…” (PS 2386)


O’ Aja’na’ Pathik [1], tell me, from which unknown land have You come
in the crimson light of the new dawn. Baba, from where have You come. O’
my Dearest, please don’t keep me away, thinking of me as a stranger.
Grace me by coming to my hut, please come in abode.

Baba, Your smiling love pours endless moonlight. Your divine radiance
knows no bounds. Baba, with the sweetness of Your mind, fruit comes in
the flower. By Your grace, everything has more charm. With the hope of
Your arrival, the ray of effulgence comes dancing; with that effulgence
You eradicate the darkness of my mind. By Your grace, my heart and mind
are illumined by Your touch.

Baba, by Your thought projection, everything flows – the entire
creation – from dust to mountains, from meteors to distant nebulae.
Everything dances according to Your wish. Your effulgence sparkles in
atoms and molecules. Baba, You are firm in ideology, You never
compromise. You are the essence of dharma.

Baba, the Ajana Pathik, from which unknown land have You come in
crimson light, please tell me, please tell me…


[1] Aja’na’ Pathik= Aja’na’ means ‘unknown’ and Pathik means ‘divine
traveler’. This is the word by word, literal translation. But the inner
sense is that Parama Purusa is always moving throughout this vast cosmos
and by His special grace He is constantly present with everyone all the
time. He is in the Cosmic Nucleus yet at the same time through His ota
and prota yoga He is everywhere– carefully watching & lovingly guiding
everyone. This unique aspect of His grand Personality is treated as
Aja’na’ Pathik. Because He is constantly traveling yet present
everywhere. He is in the nucleus as well as throughout this entire
expressed universe.

As the Ajana Pathik, Parama Purusa Baba moves and moves and moves. Thus
in their devotional approach devotees feel that wherever they go then the
Divine Aja’na’ Pathik will always be there to shower His blessing. By
His grace, devotees can always get His intimate company & companionship.
With this devotional link, by His grace sadhakas understand that Parama
Purusa is present everywhere, yet side by side He travels on and on
throughout this entire cosmos. Thus He is Aja’na’ Pathik.

Overall the name Aja’na’ Pathik has one special and unique meaning that
goes far beyond its literal translation. And in our hearts we A’nanda
Ma’rgiis know and feel that Baba is that Aja’na’ Pathik. Indeed in His
discourses, in Dharma Samiiksa, and in reporting, in DMC, and in
numerous ways Baba has revealed this very fact that He is ever-present
and always along with us. Hence He is always moving and wherever we go
then He will also be there. Parama Purusa has infinite attributions and
one of them is this special quality where He always remains along with
us wherever we are in this vast universe. In this way He is known as —
Aja’na’ Pathik.

For more about the meaning of Aja’na’ Pathik please read:


Note: If you know anyone who is gay, kindly share this letter with them
or convey these ideas to them. Thank you.

I know for years and years you feel that the world has been against you
and that yours has been an uphill battle.

Thus when these days gay marriage is gaining more and more momentum,
naturally you feel a sense of relief and victory. You may even feel
vindicated. And internally you may deem it as progressive, open-minded,
and so much more.

On the one hand I applaud you for your innate humanness – everyone
deserves love, respect and affection.

Side by side, we should also ensure all are moving ahead on the proper
path. It is for this reason I address this letter to you and the gay
community today.


Like you, many in the gay community hold dearly onto the following notion:

“As I have desire and attraction for the same sex, then this practice
should be honoured and I should have the right to marry as well.”

This is a very commonly portrayed and indeed understandable position.


However we have to remember that people have all kinds of desires.
Having the desire itself does not justify the action.

For instance:

1) A person may have the desire to dance naked in the streets;
2) A person may have the desire to withhold pay from their workers;
3) A person may have the desire to own slaves;
4) A person may have the desire to cheat on his wife;
5) A person may have the desire to have sex with animals.

Indeed about the latter, Baba has given one report.

Baba says, “syphilis first originated in dogs, and through contact with
them the human body got infected.” (YT)

Here the point is that people have all kinds of desires. Simply having
the desire does not by definition imply that the action is good,
justified, or natural. Rather it may cause a lot of harm and lead people

That is why good people, conscientious people, will control that desire
and not act upon it. They understand that the desire stems from a
particular weakness of mind and it should be overcome.


Indeed, in many cases, what we desire is nothing but a point of weakness.

A person may be morbidly obese and suffer from high blood pressure. Yet
the desire arises in the mind to eat a bit piece of cake or a Big Mac at
McDonalds. This may be a very strong desire that they have. But who can
say that this desire is righteous – who can say that this desire should
be acted upon. Having the desire is not the defining point of whether an
action is proper or not.

For example, some may desire to drink bucket loads of alcohol or do
harsh illegal drugs. Here again, simply having the desire does not
justify the act or prove it worthy. In many cases, people have
proclivity towards a particular habit because of their own personal
weakness. It happens – commonly so.

Perhaps you are now shaking your head and thinking that these examples
do not apply to homosexuality and gay rights. Only I urge you to further
consider the matter.

It is very important that we understand which desires are born out of
human weakness and which desires lead us on the path of welfare. The two
should not be confused.

Unfortunately now in this materialistic era, may fall prey to the
former, indulging in all kinds of activities out of weakness.

Just because one claims, “I have the desire…”, that is not a
proper justification for homosexuality relations.


Sex itself is nothing but a medium for producing offspring, i.e. for
having babies. If two married people have sex for the sake of society
building, i.e. having children, then that is most natural and supported.

If however, males and females just randomly engage in sexual activity
purely out of lust, then that is their weakness. And ultimately, like
many weaknesses, they will suffer the consequences from that misdeed.

Acting on lustful tendencies of mind is no different from other

A heart patient will suffer from a heart attack or stroke if they
continue to act on their desire to eat greasy foods. A stripper will be
put in jail for running through the streets naked. And there are so many

So when sex is for procreation, then we must understand that those
randomly engaging in sex out of purely lustful desires are not on the
path of welfare. And they will suffer the consequences in the form of
psychic degradation and physical diseases like impotency, cervical
cancer, AIDS etc.

Here the point is that when sex itself is for procreation, and when
lustful male-female relations is just a weakness of mind, then when
there is no possibility for a gay relationship to produce children, that
relation too is not consistent with nature. One may have the desire and
one may justify therefore it is “natural”, but that desire is born out
of human weakness, not human dharma.

The conclusion is not that gay and lesbian relations should be outlawed.
Rather a compassionate understanding should pervade our society and help
and support should be offered. No one should be left to wallow in this
weakness of mind.

None should be left to stand there and say, “I desire gay relations
and therefore that is my right.” This type of defective logic should
not be anyone’s lone battle cry.


Our human society suffers so these days and most often this suffering
stems from indulging in human weaknesses. But we should recognise such
things as defects – and not rally around them as being high ideals.

Again, please excuse me as I have full regard and empathy for your
feelings and self-worth. As a child of Parama Purusa, I have deep
feeling for you as my brother and sister. This is not an easy issue to
deal with. Yet together we must examine the matter with a sense of
vaeragya (detachment), then we can view the matter for what it is.

An alcoholic never likes to think that alcohol is bad. That comes from
his attachment to that habit. The moment he is able to step back and see
the big picture without projecting his own weakness or justification,
then he will instantly realise that alcohol is not beneficial. So it
takes a sort of detachment.

Same is the case with regards to homosexuality.

Today, many are rallying around your cause of gay rights and gay
marriage. Yet with a calm and balanced mind, detached from your
preconceived notions, you can see how far this is proper & beneficial or

Then, I believe, you will see that it results out of human weakness.


These days, especially in the west, weaknesses like homosexuality / gay
rights are held as being highly progressive ideas. People speak proudly
of it. But this is not the essence or crowning point of human life.

If people are taught from their very childhood about sexuality and
spirituality and what our human organs are for, then that will steer
most onto the proper path.

Then we will not see both homosexuals and heterosexuals rallying around
the cry to legalise gay marriage.

If we as a humanity understand that this results from a point of
weakness and is not something great or broad-minded, then we can help
people to advance. Failing that more and more will become entrapped in
gay relations, especially if that is openly embraced by society.

Ultimately we are to rally around those great ideals of neo-humanism and
psycho-spirituality, and not get drowned in human weakness – whether
that be theft, debauchery or homosexuality.

Then no one will say, “I desire homosexual relations and therefore
it is good and should be approved.” Rather people will aim for
a higher goal in life, and not get bogged down in human weakness.


By Baba’s grace, ours is a dynamic human society where there is love and
empathy for all, regardless of who they are and how they live. With this
compassionate understanding, we ask the you – members of the gay
community – to step back and examine your life. Life is not a physical
endeavor for sexual pursuit, it is a spiritual journey toward the
sublime. We must all overcomes whatever weaknesses of mind we harbour
and advance ahead on the path of true spirituality.



Here is further reading on this topic of homosexuality.

Health Guideline

Baba says, “Deafness is not a disease by itself, unless it is congenital.
It is an after-effect or reaction to some other ailment…Excessive use of
quinine or similar poisonous medicines for a long time reduces the power of
hearing.” (YT, p.43)

Note: The intake of allopathic medicines contribute significantly to
deafness. One can see this reaction especially in the case of small kids.

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From: “Seshagiri Deva”
To: am-global@earthlink.net
Subject: Itiha’sa Should Be Written
Date: Mon, 08 Mar 2010 10:54:26 +0530


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


Baba, it is not possible to recognize You. 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…


All Baba’s discourses should be named in the proper way– according to His
system. No title should mislead or go against the spirit of His teachings.

Here following is a discussion about the naming of one of His historic
discourses. We should consider whether justice has been done to Baba’s
discourse or not.


Before getting to the title of the discourse, we should examine Baba’s
guidlines on literature.

We know that there are various types of writing such as kavya, purana,
itikatha, and itihasa etc. And each of these categories has their own
special qualities and distinguishing features.

For example kavyas are known for their beauty, puranas are a type of
mythology, itikatha is a chronology of events or history etc.

Baba says, “Kavya might not be real, but the way of expression is lucid and
beautiful. ‘Vakvam rasatmakam Kavyam’- stories which were narrated in a
graceful language were known as ‘kavya’.” (MHB, p.2)

Baba says, “Purana (mythology). In it the stories told are not real but
have educative value. Therefore it has its value in society. For instance,
the Ramayana is a purana.” (MHB, p.2)

Baba says, “Itikatha is also known as ‘purakatha’, ‘itivrtta’, ‘puravrtta’
etc in Samskrta. It is known as ‘history’ in English.” (MHB, p.3)

So like that in easy to understand, crystal-clear fashion Baba has
clarified the terms kavya, purana, and itikatha for us. And in similar
fashion Baba has done the same with the term itiha’sa. Despite that, one or
two persons remain confused to the extent that such translators are wrongly
titling Baba’s discourses.


Here Baba describes the speciality of the term itiha’sa.

“Iti hasiti ityarthe itiha’sah”

Meaning: “A resplendent reflection of collective life whose study will be
of immense inspiration for future generations. “Iti hasati” literally
means, “glowing example of glorious human dignity.” (PNS-8, p. 24)

And Baba here furthermore is describing the uniqueness of the itihasa term:

Dharma’rtha ka’ma moks’a’rtham
Niiti va’kya samanvitam’
Pura’vrta katha’yuktam’itiha’sah pracaks’ate

Thus in the above shloka Baba guides us that in itiha’sa there a minimum of
seven key ingredients which in totality transcend all the layers of life in
all the directions.

Itihasa has: [1] dharma (psycho-spiritual development), [2] artha (that
which relieves pain), [3] ka’ma (mundane longings), [4] moksa (salvation),
[5] niiti (morality), [6] pura’vrta (facts and records), [7] katha (stories).

All these factors are components of itihasa. Thus itiha’sa is a unique,
diverse, and complete approach for encapsulating the trials and glories of
human existence.

Baba says, “Itiha’sa is that…which a man gets the fruits of caturvarga–
dharma, artha, kama and moks’a– as well as a system of the do’s and don’ts
of niiti.” (MHB, p.3)


By this we can understand that itihasa is one unique type of term that has
no English equivalent. Thus Itihasa cannot be translated directly into any
single English word such as ‘history’. And in clear-cut language Baba
reveals this very fact:

Baba says, “Let me tell you at the very outset that the English word
‘history’ and the Sam’skrta word itiha’sa are not synonymous.” (PNS-21, p.1)

Then Baba goes on to explain further that the English word ‘history’
instead means itikatha. Which as we read above is vastly different from the
term itiha’sa.

Baba says, “The chronological record of past events which is called
“history” in English should be called itikatha’&in Sam’skrta.” (PNS-21, p.1)

Baba says, “Itikatha. In English this is known as “history”. Itikatha is a
chronology of events. In itikatha there is simply a collection of different
happenings. In it the author bothers little about the educative value of
the affairs. People at large derive little benefit from knowing the dates
of birth and death of different kings.” (MHB, p.2)

Thus the English term ‘history’ meaning itikatha has nothing to do with
itiha’sa. The term history is comparatively flat and wholly fails to carry
any of the vitality, insight, or dynamism which the term itiha’sa portrays.

Baba says, Itiha’sa is “A resplendent reflection of collective life whose
study will be of immense inspiration for future generations. “Iti hasati”
literally means, “glowing example of glorious human dignity.” (PNS-8, p. 24)

Thus the English term history falls far short of the mark. And it refers to
itikatha’– NOT itiha’sa.

So as huge as these practical and philosphical differences are, even then
top of all Baba’s commanding opinion is there.

Baba says, “Let me tell you at the very outset that the English word
‘history’ and the Sam’skrta word itiha’sa are not synonymous.” (PNS-21, p.1)

Clearly then the term itiha’sa cannot be translated as ‘history’.
Yet certain translators of Baba Prout discourses have swapped out the
itihasa term and replaced it with the English term- history. Here below is
more of the story how this negative affair happened.


In Patna DMC in January 1980 Baba is giving the discourse and guiding us
that Itiha’sa should be written. The point being that up till now the past
history has been written in such a way where those in power were just
telling about how they themselves were great kings and queens etc. Means in
their own way the leaders of each of the eras — ksattriyan, vipran,
vaeshyan etc– were just selfishly preaching about their own magnificence.

Baba says, “History Books are selected in order to establish the glory of a
particular era. For example, the heroic tales of the chivalry of the
Ksattriyas form the main basis for the writing of the history of the
Ks’attriya era.” (PNS-8, p. 25)

And like that the leaders of all the eras followed this negative trend. So
straight-away Baba rejects this misguided manner of recounting the past.

Baba says, “Unfortunately, the biased history is always written according
to the dictates of the ruling class of different countries. The study of
this biased history is detrimental to society. It should not occur.”
(PNS-8, p.26)

Then Baba guides us that we are to create a full-fledge, colorful picture
of the whole society. One which tells how society developed, how the
problems were solved, and how the people lived. And such type of
comprehensive, honest, educative, and dharmic account is known as Itiha’sa.
Plus about the speciality of Itiha’sa Baba tells the following.

Baba says, Itiha’sa is “that treatise alone which increases human beings’
arena of spiritual awareness and thus renders the intellect more subtle,
which enhances the knowledge of various branches of art and science – such
as literature, fine art, pure science, technology, social science, etc –
and which places human beings on a firm foundation.”(PNS-8, p. 25)

By all it is quite clear that Itihasa itself is a unique approach. And in
that Patna discourse of January 1980 Baba is guiding us about the great
import of Itihasa. And He is telling that Itihasa should be written– not


And by Baba’s grace I was present there in that Patna DMC where Baba is
giving this discourse in Hindi and He is telling that itihasa should be
written. But later on when the book got published then in the English
edition certain translators wrongly put heading of the discourse as ‘Let
History Be Rewritten’ etc.

When the English term ‘history’ has a completely different meaning– one
which is more limited and static in nature. That’s why the word ‘history’
is equated with the Sanskrit word itikatha– not itiha’sa.

Baba says, “Itikatha is also known as ‘history’ in English.” (MHB, p.3)

So unfortunately all this got wrongly translated. Because in the Patna
discourse Baba is revealing the deep significance of itiha’sa. And that
itiha’sa covers all the realms of human existence and that it has no
English equivalent word.

Baba says, “Let me tell you at the very outset that the English word
“history” and the Sam’skrta word itiha’sa are not synonymous.” (PNS-21, p.1)

But even then the translators wrongly titled Baba two discourses about
itiha’sa. And they translated the itiha’sa term itself as ‘history’. In
that way they did a big blunder and gave the misleading title(s): (1) What
History Should Be Like and (2) Let History Be Rewritten.

When in fact Baba clearly guides us that history is not the equivalent of



In numerous discourses Baba has led the way by placing various headings in
the Sanskrit language. Such as the discourse ‘The Glory of Kiirtan’. Here
we do not translate the Sanskrit ‘Kiirtan’ term as devotional chanting etc.
Rather the Kiirtan term is kept in its original Sanskrit as it gives a more
pointed meaning and also because there is not a proper equivalent English

And not just in that example. But there are many, many occasions where Baba
has assigned Sanskrit terms in the English headings of His discourses.
Words such as Sadhana, Ista, Yoga, Diiks’a’, Mantra, Guru, Dharma to name a

And in that way there are English discourses titled as: ‘Guru Puja’ (AV-3),
‘The Importance of Diiks’a’ (DT-2), ‘What is Dharma?’ (APH-1), ‘The Forms
of Sadhana’ (SS-1), ‘Dharma Sadhana’ (AV-31), ‘Satya’ (GHC), ‘Where There
is Dharma There is Ista’ (SS) etc etc.


So when such above listed discourses contain Sanskrit words and those are
not translated into English but are kept in their original Sanskrt and used
in the title. And when Baba Himself has set this trend. Then, in the same
way, the discourse at hand should be titled as ‘Let History Be Rewritten’ .


Because here Baba is opening new Vistas by introducing the term itihasa and
demonstrating how it is different from the English term ‘history’. Thus
when the translators use that very term– i.e. history– which Baba has
rejected and they are using the history term in the title of the discourse.

Then that is misleading. Since in that very discourse itself and in
numerous other discourses Baba goes to great lengths to differentiate the
two terms– history and itihasa. Means on multiple occasions Baba has
objected to the use of the English term ‘history’ in place of Itiha’sa.
And in that way, by this mistranslation, these precious discourses have
lost their charm. Means they became tainted.

So the titles of all such discourses should be corrected. Because Guru’s
teaching is divine and it should not be altered or placed in the wrong way
such that it misguides the readers.

Here it should also be added that not just in the title but throughout
these two discourses the translators have splattered the word ‘history’
such that not just the title but indeed the entire discourse is outright
misleading. Thus it gives the reader a convoluted and wrong understanding
of Baba’s discourse.

So those who do not have the capacity to do translation work should give up
the job. They should not ruin Baba’s divine gifts and mislead others.


Baba guides us that by studying the past and present according to the
dharmic guidelines of itiha’sa– “people will gain inspiration and derive
great strength to move ahead.” (PNS-8, p. 28)


Note 1: Up till now, the itiha’sa term has been commonly used in India; but
in the name of Itiha’sa all people do is write traditional history. Because
they mostly just translate overseas history books and then categorize or
label them as itiha’sa. So this is not proper. For this reason when
speaking to the audience in Patna, Baba guides us that Itiha’sa should be

Note 2: The English version of these two discourses are printed in Prout
Nutshell part 8. So anyone can review this whole matter by consulting that
Prout-8 book which contains the discourses, ‘Let History Be Rewritten’ &
‘What History Should Be Like’. Plus the first discourse of Prout 21 titled
‘History and Superstition’ and the first chapter of the book ‘Discourses of
the Mahabharata’ are also good resources for this entire topic of the true
meaning of itiha’sa etc.

Note 3: All the negative translation errors noted in this entire letter
were done by Jayanta (SUVA). The main point being that unqualified people
such as J should not get the scope to do translation work.

Baba says, “When the question of social responsibility arises, it should be
considered with care and caution. Irresponsible people cannot be entrusted
with social responsibility.” (PNS-7, p. 60)

About the present era Baba furthermore guides us.

Baba says, “Those who are selected for discharging social responsibilities
do not possess the necessary qualities [morality]. They have occupied the
posts either for money or for recommendation, but no social good has been
accomplished.” (PNS-7, p. 61)

Baba finally warns us:

Baba says, “If power is given to an incompetent person, it is the
equivalent to leading society astray in cold blood.” (PNS 7- p.61)

Slowly Moving Towards Cemetery

Baba says, “Human beings often attached less importance to the spiritual
aspect of nitya karma and more importance to the physical aspect. This is
detrimental because one should not forget that human life is short while
act is long. From the very moment of birth one slowly and steadily advances
towards death with every passing moment of time. This short period of time
from birth to death is human life. Human beings have come from the world of
invisibility and at the end of this short span of time will return to the
land of invisibility. Those people can be called intelligent who utilised
every moment of their short life engaged in spiritual practice.” (APH-4, p.


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