Archive for July, 2010

Subject: A Few Corrections For Ananda Sutram
Date: Fri 30 Jul 2010 19:45:02 +0500 (IST)
From: Ram Sahay Kulshresth


“Jhar’er ra’te a’ndha’rete kendechilum van-ma’jhe…” (P.S. 3199)


Baba on that very dark night when a big hurricane & thunderstorm
was raging, that time I was crying alone in the deep forest.
Nobody was there to understand the tale of my suffering. Nobody
was close to me. Certainly You were there along with me, but due
to my narrow outlook I could not feel Your presence. And in the
height of that wild storm big branches were breaking off from the
trees and crashing down on the ground. And all those tender buds
and beautiful flowers were also completely blown off from the
limbs of the trees; those buds and flowers were crying bitterly.
That very dark, horrendous night was so disastrous.

Baba, in the madhuvan* of my mind when that hurricane finished,
then a sweet, soft, breeze started blowing by Your grace; and I
began to feel Your divine, blissful vibration. And ultimately by
Your great compassion that deadly night of the cimmerian darkness
has passed away entirely; it is completely gone. Baba, You are
the Saviour of all, the Benevolent Entity, the dearest one of
my heart.

Baba, my most close One, by Your grace please come closer and
closer with Your sweet, charming, & attractive smile…

*Madhuvan= Literally meaning “sweet forest”; But it refers to that
remote, isolated, garden in the mind that is filled with spring
blossoms, sweet fragrance, aromatic flowers, and a gentle & fragrant
breeze. It is that tranquil mental abode where nobody is present
except the devotee and the Lord. And there the bhakta and Parama
Purusa sit together ensconced in that very divinely intoxicated
atmosphere and they share the loving feeling of their heart in
a very close, intimate, and loving way.


Our Ananda Sutram book is very good. However recently when I was
reviewing this text in a more careful manner, I found certain mistakes.
One of the translators and publishers could not properly convey Baba’s
teaching. It is not anyone’s fault per se – such mistakes happen – as
sadhakas it is our collective duty to correct such errors.


As we all know, Ananda Sutram stands as Baba’s seminal work in the realm
of AM philosophy.

Baba says, “The recognized book on Ananda Marga Philosophy is A’nanda
Su’tram.” (APH-4, “Our Philosophical Treatise”)

Baba says, “A’nanda Su’tram is our philosophical treatise.” (CC-1,

Plus AM philosophy is completely new and unique – such a philosophy
never existed before on this earth.

Baba says, “The trend of thinking and the spiritual practices prescribed
in our Ananda Marga are not only new but something quite different from
the established ideas and practices…Never before in the entire history
of this world or the universe, if it could be known to mortals, has a
system of life…ever been correlated in such closely knit society as in
Ananda Marga.” (PNS-11)

Thus when Ananda Sutram is such an important book and when AM philosophy
is totally revolutionary and unique, then it only stands to reason we
should ensure this book is properly published & printed.


Here is one thing we should all be very clear about regarding Ananda
Sutram. In the very early days of AMPS, Baba put forth the sutras of
Ananda Sutram in Sanskrit and dictated the purport of each sutra in
Bengali. That is the source material of all other language editions of
Ananda Sutram.

Those who are not aware think that Ananda Sutram is originally from
Bangla but it is not. Ananda Sutram is Sanskrit because Ananda Sutram
refers to the sutras, not the purports. All the sutras have been given
in Sanskrit and because Sanskrit does not have its own script, they were
written in Shriihars’a script. Plus the title itself is Sanskrit.

To review then, Baba gave the sutras of Ananda Sutram in Sanskrit and
dictated the purport of each sutra in Bengali.


In the first chapter of Ananda Sutram, Baba is explaining how the entire
expressed universe was created as well as how the unit beings eventually
merge back into Parama Purusa. Baba’s philosophy is of course flawless,
and He explains everything in such a clear and concise manner.

So it is a bit of a tragedy that there is one key point from the purport
of sutra 1-21 that has been wrongly published in the English edition –
in two ways.

First the Bengali word pralaya (pra = special; laya = merging;
hence, merging back into the Supreme) was translated as “utter
destruction” in the final sentence of the purport. That was a
translation error. Then certain editors or publishers put that same
“utter destruction” phrase in brackets [ ] to indicate that as the
proper definition of pralaya or pran’a’sha in the second sentence. That
was an editing mistake.

But both of these instances are wrong because in that very purport
itself Baba Himself defines pralaya or pran’a’sha as “when the object
merges in its cause” – i.e. when the unit being merges into the Supreme.

Here it should be noted that “-laya” is common suffix that means merging
such as vilaya meaning properly dissolved. And pralaya, of course means,
merging into Parama Purusa.

Hence it is totally wrong to translate or define pralaya or pran’a’sha
as “utter destruction”. Dogmatic Hindus use the word in this way
(explained further down in this letter), but not Ananda Margiis.

Initially, a translation error was made of the word pralaya, and then
certain editors repeated that mistake. That is why now there are two
mistakes in the purport of sutra 1-21.

Here is the sutra and purport of 1-21, for your review, as it appears in
the current English edition of Ananda Sutram. See the mistakes for

1-21. Bhu’ma’vya’pte Mahati aham’ cittayorpran’a’she
sagun’a’sthitih savikalpasama’dhih va’.

[When the aham and the citta merge into the Macrocosmic Mahat, the
merger is called sagun’a’sthiti or savikalpa sama’dhi.]

“Purport: When after continued spiritual practice the mahattattva, that
is, the “I” feeling, gets metamorphosed into the Macrocosmic “I”
feeling, the citta of the microcosmic mind merges in the aham and the
aham merges in the mahat. When the object merges in its cause, that
merger is called pralaya or pran’a’sha [utter destruction]. Since the
citta of the Macrocosm grows out of the Macrocosmic Aham, and the
Macrocosmic Aham out of the Macrocosmic Mahat, when in pratisaincara’s
introversial movement the [unit] citta merges in the aham and the aham
in the mahat, to call it pran’a’sha is quite logical and reasonable. The
state of utter destruction of the citta and the aham and the state of
all-pervasiveness of the mahat constitute sagun’a’sthiti [the state of
transcendentality], or savikalpa sama’dhi [the trance of determinate
absorption].” (Ananda Sutram)

In His unique explanation, Baba states that “when the object merges in
its cause, that merger is called pralaya or pran’a’sha”. Here the point
is that when any unit being becomes one with Cosmic Consciousness then
that is pralaya or pran’a’sha.

There is no ambiguity about this because in His 19 Oct 1971 discourse in
Purnea, Baba designates an entire paragraph to describe the meaning of
pran’a’sha. (Reference AV-27 (H), p.45 or AV-26 (H), p 90)

In that paragraph, Baba tells that if sugar could be converted back into
sugar cane then that is pran’a’sha. Because pran’a’sha or pralaya means
merging back into the source.

But, in Ananda Sutram 1-21, in square brackets [ ] the publishers
inserted the phrase “utter destruction” as if that is the real meaning
of pralaya or pran’a’sha. That is totally wrong. Plus in the final
sentence, the original Bengali purport uses the phrase the pralaya yet
that got wrongly translated as “the state of utter destruction”.

Those are the two mistakes from sutra 1-21 of the English edition of
Ananda Sutram wherein pralaya got wrongly translated and printed as
“utter destruction”.


According to Baba, when a jiiva’tma’ reaches the apex stance of
pratisaincara and, due to sadhana and His divine grace, merges back into
the Supreme then that is pralaya or pran’a’sha because at the point the
unit has merged back into its Source. In that case there is no question
of there being “utter destruction” – the unit being has not been harmed,
ruined or destroyed. Rather a blissful merger has taken place as the
jiivatma has fulfilled its dharma and become one with Parama Purusa.

The dogmatic Hindu understanding of pralaya or pran’a’sha is destruction
and unfortunately that wrong notion got inserted in Ananda Sutram by
certain publishers. Such Hindus believe that the whole world will be
destroyed just as other religions harbor their own doomsday and
Armageddon philosophies. We however do not subscribe to such beliefs and
more about this is written below. Such fundamentalists do this to scare
and trap others in their dogma.


Everyone who has a copy of the English edition of Ananda Sutram should
cross out the two places where “utter destruction” appears in the
purport of sutra 1-21. In that very purport Baba Himself has perfectly
defined pralaya and pran’a’sha as “when the object merges in its cause,
that merger is called pralaya or pran’a’sha”.

Hence where “utter destruction” was inserted in brackets it should be
deleted entirely, and where “utter destruction” was used as the
translated text, that phrase should be crossed out and the word pralaya
inserted. Then your personal English copy of Ananda Sutram will be
correct, otherwise not.

And again there is no doubt about this. Because in His Hindi discourse
printed in AV-26 (H) and AV-27 (H), Baba has specifically defined
pran’a’sha as meaning merger into the Supreme Source. That is why there
is no question of pran’a’sha or pralaya meaning anything else – there is
no possible confusion. Baba is always meticulous on such issues wherein
He gives His own dharmic explanation so people do not get misguided by
traditional dogmatic uses. He has done the same with brahamacarya. In AM
we have our dharmic understanding and traditional Hindu society has
their limited dogma. Baba addresses both so there is no confusion.

If still the publishers would like to explain further about the
meaning of pralaya, then they could use either a bracketed section
signifying merger into the Divine or perhaps add a footnote and write a
short paragraph. In that footnote, the editors can explain how when any
thing returns to its origin or source then that is pralaya. Just like
Baba did by giving the example of sugar being converted back into sugar
cane. Ultimately the editors have the freedom to choose on such matters.

But to print the phrase “utter destruction” as the perfection synonym or
translation of pralaya is totally misleading and wrong. Pralaya does not
mean “utter destruction”. That is just the dogmatic Hindu understanding
of that term. In reality, according to Ananda Marga, pralaya means that
sweet and blissful merger back into the Supreme – to return to the
original source.

All in all the publishers are working hard on our AM books and they have
made vast strides in making our books better. In this case then they
could have done better.


In AM philosophy, pralaya means the merger back into the Supreme, by His

The Hindus refer to pralaya as the demolition of this earth, or doomsday

Here it should be noted that there are many shared words between AM
philosophy and Hindu dogma that carry vastly different meanings: dharma,
brahamcarya, samskara, brahmin, shudra, dvija, vipra, svarga, naraka,
samadhi, yoga, yajina, murti, puja, Guru, and many more. There is the
AM dharmic meaning and the Hindu dogmatic sense.

In the same way pralaya in Hindi means utter destruction and in AM it
means merging back into the Supreme.

Only when Baba is referring to that Hindu dogma in order to dispel it –
since we do not prescribe to any doomsday theory – then Baba uses the
word pralaya in that sense.

Baba says, “Some philosophers, quoting the scriptures, say that a day of
final doom will darken the Earth when the dead will rise from the grave.
Others predict that a doomsday (pralaya)… will obliterate all forms of
life. One should laugh at such illogical doctrines. According to A’nanda Ma’rga
philosophy, this doomsday or pralaya will never occur…Thus, predictions
of an imminent doomsday should be of no concern to you. It is nonsense;
pralaya will never occur.” (AV-7)

So in Ananda Marga, pralaya means the final merger back into Parama
Purusa whereas in the faulty Hindu doctrine pralaya means the utter
destruction of earth.

We must not confuse these meanings nor think that Baba gives an iota of
credence to the dogmatic Hindu concept of pralaya. He only uses the term
in that way in order to dispel that Hindu dogma.


By Baba’s grace He has given a perfect philosophy and it is our duty to
make all the books proper. We should start by correcting our own
personal English edition of Ananda Sutram.

Those in Publications are trying hard and getting much better. Our
intention in this letter is simply to make the printed English edition
of Ananda Sutram mistake-free, not diminish the effort of those in
Publications. Even then, if they were more careful, they could have done
a better job.

We all need to make these important corrections in our copies of Ananda
Sutram (English edition); please inform others in your unit as well.

Baba says, “The scriptures containing spiritual injunctions must be
totally flawless.” (NSS, Disc: 14)

Ram Sahay

Sadhana Symptoms

Sometimes a few margiis get confused by seeing others crying or rolling on
the ground during dharmacakra etc. They think that the person doing like
this is very exalted. But Baba says that when maturity of sadhana comes,
then such feelings and expressions do not manifest externally. Baba says
these things get expressed externally only in the case of very basic
beginners– not with more developed margiis.

Baba says, “When sadhakas attain the capability to establish themselves in
cosmic feeling for long periods, these ideations are confined to the mental
body only and the physical body becomes calm to a great extent.” (GHC,
‘Iishvara Pranidhan’ chapter)


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To: am-global@earthlink.net
From: Theresa Maddox
Subject: Needs of Margii Children
Date: Thu, 29 Jul 2010 23:41:12 -0400


“Toma’r katha’i bha’vite bha’vite, din cale ja’y kato na’…” (PS 2264)


Baba, my days are passing thinking only about Your stories and tales. By
Your grace my time is spent involved in kiirtan, asana, sadhana, svadhyaya,
and ideating on You. All day long Your divine image is floating in my
mental plate– in my Guru cakra. Even then, when I sit in meditation then
You do not come in my heart. It makes me think I do not have any sadhana
and that is why You are not coming to me. For this reason I feel that the
intensity of my sadhana is not proper. Otherwise when I sit in dhyana. You
would bless me by coming.

Baba, by Your grace I feel in my heart that You love me; I can sense
that You understand my painful and melancholic longing for You. By Your
divine compassion I also know that You keep my ‘I-feeling’ and memories
with You. Baba, I understand that You are always thinking about me and
watching for my welfare. In spite of all this, Your love and my love could
not merge. These two things could not become one. Baba, You have not come
so I could not hold You and I could not get You very close. That is why
there is an aching pain lingering in my heart.

Baba, please mold me according to Your liking so that I can realise You
more deeply, more intimately. Baba, by Your grace I love You and You love
me, so do with me as You wish– according to Your desire. Baba, please give
me the realisation that there is no one other than You in this vast
universe. Sometimes I think my worldly friends are my true saviours and
that they are going to help me in my hour of need– up to eternity.
Sometimes I think like this. O’ divine One, please shower me in Your grace
compassion so I can realise in the core of my heart that only You are my
eternal shelter.*

Baba, please come in my heart…


* “Tumi cha’r’a na’i jagate kehai…”: In this last line of the above
Prabhat Samgiita the devotee wants the divine realisation that only Parama
Purusa is the eternal shelter. This same type of ideas expressed in Baba’s
below teaching.

Baba says, “Because of His grace, they will get energy or strength from
Him, and with that strength they will move forward. Without His grace, no
one can move even a single step forward. And for this people should always
remember that by their own efforts they do not make any progress, rather it
is due to the wish of Parama Purus´a that they make any progress at all. It
is the duty of Parama Purus´a to help them to move forward. This 100%
reliance on Parama Purus´a is called ‘Prapatti’ in the scriptures. Sadhakas
should always maintain the spirit of ‘Prapatti…– ‘Whatever takes place
in the universe and whatever qualities I possess is all due to His grace.
He is the Lord of everything; He is the machine-man, and I am simply a
machine’.” (SS-18)


Everyone wants that our Marga should flourish– both now in the present and
in the future as well. This earnest desire every sincere A’nanda Ma’rgii has.
Over the course of history each and every society has also realised that
for the successful continuation of their community, the children or youth
of that society must be brought into the fold. That is the common belief
and understanding.

The same is the case with our Marga: It is imperative that our margii
children grow up to be devoted and committed Ananda Margiis. This will be
good for their individual development; it will be good for the society; and
it will be good for the cohesiveness of our AMPS.

Unfortunately, from Ranchi to Kolkata, from Los Angeles to Buenos Aires,
from Bangkok to Tokyo, and from Rome to Johannesburg, our Margii children
are not making it into our Marga– not at the rate that is necessary. Too
many are falling between the cracks and not growing up to be involved
members of AM society.

However, it is sure that this situation is going to be properly rectified
in the coming days, months, and years. To this end, it is important to both
identify the problems and put forth practical solutions. And everyone
should also write in with their thoughts and suggestions.

As we overcome the present obstacles, more and more margii children will
become strong devotees of Baba and great sadhakas in the society.


Perhaps the greatest hurdle of today for margii children is that they are
just plain outnumbered. In India the situation is a bit better in a few of
the village areas, but even then throughout the vast majority of Delhi
sector and certainly across the globe, our margii community is but a tiny,
miniscule number within the greater society. We are basically flooded by
the common masses in each and every region.

In such a scenario our child invariably attend schools where they are the
only Ananda Margiis or at best those margii children are part of a very
small minority. In that case those young impressionable minds are
surrounded by all the crude ways of the common people: From food to dress,
from after-school activities to conversation topics, and from
pseudo-culture to religious dogma.

Naturally then our margii children get affected by seeing what those around
them are doing. That is the reality of what is happening and we cannot
blame them for that. Rather it is up to us to make the situation more
favourable for them. And that is what Ananda Margiis across the globe are
striving for: To create sentient environments in which to raise our


Once when I was travelling across Delhi sector I came across a distinct
contrast between two “Margii” families. And that may shed insight into the
direction in which we need to move. Or it may just be a description that is
already quite obvious to you. Here is the scenario.

In one family, the margii parents had six children: Four boys and two
girls. And the father was extremely determined to raise them as true Ananda
Margiis. The mother was basically supportive but not quite so active in
this matter. All in all, despite being surrounded by non-margiis, those
children all grew up in a distinctly margii environment. They were all sent
to Ananda Nagar to receive an Ananda Marga education, when home then
special children’s dharma cakras were arranged for them, and from top to
bottom every effort was made to involve and surround the children with AM
activities. And the final outcome is that all six children grew up to
become devotionally inspired sadhakas who are solid participants in today’s
AM society.

In contrast, there was another Ananda Margii family where the situation
turned out quite differently. The father was a well-known, vigilant margii
who was stationed all across India for his governmental job yet wherever he
was placed then first and foremost he was doing Baba’s work. However in his
home he was quite relaxed and he felt that when the children get older then
he will introduce them into Ananda Marga. Unfortunately his wife was hardly
an Ananda Margii and sure enough as time went by the children hardly knew
of Ananda Marga. And when the time came that the father hoped to bring them
into AM, the children wanted no part of it. Already the damage was done.
Their minds and hearts were elsewhere. And that is why to this very day, in
his own home that father is nearly an alien. He worked hard to build AM
everywhere but there is not even a trace of AM in the very house where he
lives. And indeed his three children have grown and they have not an ounce
of sadhana in their lives and no relation with AM.

These are two case scenarios. Of course there are hundreds of
possibilities. Sometimes the mother is more of a devotee than that father
and various other scenarios exist. But one common factor seems to be that
the children need maximum positive exposure to AM in order to grow up to be
strong Ananda Margiis– otherwise it is a losing battle.

Of course this is a vast topic with so many perspectives and viewpoints so
here following are but a few of the innumerable positive solutions which


These following are some possible ways to help make our children into good
sadhakas and established Ananda Margiis. These are things which we have
inculcated into the lives of our own children in our home as well as things
we hope to bring into their lives in the near future:

1. Bring them into AM life as early as possible. Their food habits and
bed-time stories should all be sentient based and flavoured with the
sweetness of devotion and neo-humanism.

2. By the age of three or four, try to make their formal education immersed
in AM ways of doing and thinking. Songs and games should be universal in
nature and kiirtan should be incorporated into their daily life. One minute
or two minutes before their various activities.

3. Margii children should be encouraged to play and interact with other
margii children. If there are no other margii families in the local school
district then try and make arrangements for margii children to play
together after-school or on the weekends. This is what we have done and it
has had a big effect.

4. On Sundays, it is very good to have two dharmackras: either one after
another or going on simultaneous. The latter may be better. In either
scenario it is needed for there to be a weekly children’s dharmacakra that
is perfectly AM based yet also suited to the needs and interests of the
children. The DC should be age appropriate where games, puzzles, song,
dance, meditation, stories, and philosophical tales are all merged into one.

5. The celebration of AM festivals is also a great way to bring children
into the flow of our Marga. Instead of them thinking that various dogmatic
religious holidays are the best time of year. Rather may we educate our
children about our AM festivals and in our own house those days should be
treated with a wonderfully festive and holiday atmosphere. By Baba’s grace
this suggestion which was told to us by our Didi has worked to a high
degree in our own home as well as with other local margiis.

6. Attending the sectorial retreats on an annual basis are also an
important aspect. The children should meet all our acaryas and be
comfortable with our AM way of life. Going twice a year to big AM retreats
throughout their childhood will help them establish the base that AM is
their home and family. Then even if they are not able to attend an AM
school, there remains a distinct memory of AM in their childhood.

7. Perhaps the golden rule is to bring AM more and more into the child’s
life from the very outset of their existence and to increase those
activities as the child grows. The content of their activities, the friends
they have, and the emphasis that we as parents place on AM all help to
establish our children onto the proper path.

No doubt this era is a difficult one but by Baba’s grace we can create that
special environment wherein we raise true Ananda Margiis. And indeed this
is Baba’s Supreme Command: “It is the bounden duty of every Ananda Margii
to endeavour to bring all to the path of bliss. Verily is it a part and
parcel of sadhana to lead others along the path of righteousness.”


As margiis, as mothers and fathers, as acaryas, and as sadhakas, it is our
combined and collective responsibility to bring each and every child of our
Marga into a spiritually inspired and devotionally way of living. All
should come into our AM society and become the pillars of the future

Baba says, “Children will become assets of society in the future to the
extent that their parents or guardians discharge their duties properly.”


By Baba’s grace as we follow His universal ideas our Marga will be flooded
with the grand participation of more and more of our children. May this
moment come at the earliest.

Baba says, “Move along the Path of Righteousness with the spirit of
Universal Fraternity, victory is yours. The blessing of Parama Purus’a is
always with you. [Athens, 11.9.79]



This is a vast and open topic– as well as a most important one. All are
highly encouraged to write in with their own successes and ideas on this.
There is no one answer, rather all have great contributions and suggestions
to make on the ways to best bring our children into the joyful, moral,
spiritual, and devotional light of Ananda Marga.


Baba says, “Spiritual practice makes the mind calm and quiet, and maintains
the nerves in a state of equipoise; and thus spiritual practice increases
longevity. Those Vaishnavites who are vegetarians, who regularly sing
spiritual songs, do meditation, perform virtuous deeds and think pure
thoughts, live longer than ninety years.” (AV-33, p.113)

Note: By following the devotional cult of AM and abiding by general health
rules every sadhaka is ensured a long and healthy life. That is Baba’s


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Date: Wed, 28 Jul 2010 22:46:07 -0000
To: am-global@earthlink.net
From: Pierre LeTour
Subject: How to Improve Sadhana: Part XI


“Tumi je path diye giyechile priyo, se pathe a’jo surabhi rayeche…” -2781


Baba, even today Your sweet aroma remains lingering on that path– on
the path which You have traveled. Baba, the songs which You sang so
beautifully in tune and rhythm, those very songs are ever-present in the
deep core of my heart. Their lingering resonance still vibrates my entire

O’ my dearmost Baba, I cannot ever forget Your blissful tales; it is
impossible for me to forget. Your divine advent in my mind is far more
significant than hundreds of lives of sadhana, & its penance. Baba, You are
the most meaningful thing in my life. By Your grace, You have presented
Yourself after my hundreds of lives of searching and longing.

Baba, even if You do not remain close to me, my mind does not go far
from You. By Your grace I always remain ensconced in Your blissful
ideation. Baba, keeping all my longings for You in my heart, I will go on
singing Your divine songs day and night. Baba, by Your grace You have made
me understand this truth: That to do any extraordinary task is impossible
for those who have a dry heart. Only those with innate love for You will be
able to climb over the insurmountable mountains. Others cannot because in
each and every sphere of life Your grace is everything. Without that
nothing is possible. Baba, by Your own qualities You have bound me with
Your divine love and by Your grace You always keep me under Your shelter.

Baba, Your sweet and charming aroma keeps me thinking about You


We know that nowadays the trend of so-called movement is from west to east.
No doubt fake yogis in the west are copying and downgrading the ancient
yoga tradition of the east. But far greater numbers in the east and in the
so-called less developed nations are emulating all aspects of western
pseudo-culture and lifestyle. Because most think that the western nations
and in particular the US are the top of the world. On the crude display of
money and false advertisments innocent people get led into this dogmatic
belief that the so-called first-world nations are number 1.

Of course for Ananda Margiis, we know well that Baba’s way is greatest
thing. Whatever Baba has directed then that is the best plan– in every
field of life.

Using His standard as the measuring rod, then those countries whose
traditional ways more closely resemble the approach of AM then they
comparatively better. Whereas those nations whose ways are opposite to AM
style, then their status is a step down. By using this simple formula then
we can get a clearer picture.

Of course the main goal here is not to prove one country as being better
than another. But rather to get all persons on the planet moving
collectively in the right direction– towards the path of dharma.

For instance let’s just take a practice which is done around the globe,
such as bathing.


In point #6 of Sixteen Points Baba has given the most perfect, the most
scientific, and the healthiest way to bathe. In that way He beautifully
directs us that:

“Bathe should be done according to the prescribed system.”
(Point #6 of Sixteen Points)

Ands while there are many do’s and don’ts of His prescribed bath system,
some very basic ones include that:

1. Bath should be taken on a daily basis; twice daily in hot season;
2. Water should not be more than the body temperature;
3. Bath should be done from a sitting or kneeling posture.

At a minimum, these are some of the essentials regarding taking a proper bath.

And when done properly according to Baba’s entire system then bath has
innumerable benefits: (1) Freshness; (2) Shaoca (inner and outer
cleanliness); (3) Strengthens glands; (4) Energizes upper cakras; (5)
Enhanced blood circulation; (6) Mental Sharpness; (6) Overall positivity by
attracting positive microvita; (7) Spiritual zeal; (8) And so many more

Then by looking west and east and seeing how they bathe we can easily get a
look at which nations are moving in the better direction– that is closer
to the perfect ideal of Ananda Marga. Because sometimes those feeling
inferior have better practices but due to their inferiority complex they
feel they should be like the dominant so called first-world countries of
the west.

Thus as Ananda Margiis we should eradicate such differences and open the
doors for all to follow Baba’s unique system of dharma.

Here follow then is a brief look from west to east.


For much of the modern era, France was looked upon as King of western
(pseudo)-culture and all were emulating the France’s glorified stance. And
while there are many ways to measure, just on the point of bath we can see
how far France was leading the way or not. Here it is a straight-forward race
because if nothing else the common French citizens were and are notorious
for not taking baths at all. Of course not all were like this but that was
the general trend and various French citizens were vocal and proud of the
fact that they did not bathe on daily basis. Sometime bathing only twice a
week. So by our common judgement we can see that this is not at all proper.

Likewise in the US, although bathing is done comparatively more frequently
than in France, but it is done with blistering hot water– and nearly
always from a standing position. So these two distinct drawbacks lead to
numerous problems in life from damage to the reproductive organs to mental
lethargy to improper hygiene to spiritual dullness.

In comparison the so-called third world countries of the east and other
lands follow a much more refined and healthy bathing system. Of course even
then there are exceptions such as some individuals who do not bath
regularly nor properly. But overall, such as in India, the common citizens
all bath every day. And the traditional way is with cold or less than body
temperature water, and various mantras and salutations they do. And not
just India but numerous other simple countries follow a traditionally more
natural bathing process that is better for the body and mind than what the
high-powered western countries do.

Even then nowadays throughout the east and various third-world nations,
much of the common mass is deeply interested in following the crude western
approach to bathing using a stand-up shower and hot water etc. As they
think that this will make them more respected or more civisilised. So this
is the dogma they sadly suffer from. And not just on the point of bath but
on innumerable points are like that where the comparatively simple and
better ways of the east get dwarfed by western pseudo-culture. So all this
is a mess.

And as Ananda Margiis are duty is to respected and encourage the dignity of
one and all and simultaneously bring everyone under the dharmic umbrella of
Ananda Marga. So on the point of bath and in all respects people should be
brought under Baba’s divine shelter and shown the proper way.

As always everyone– all sadhakas of AM are warmly invited to share their
own experiences about western and eastern nations and well as the dharmic
teachings of AM.


Here following then are some of Baba’s direct reminders and teachings.

In the following quote Baba is impressing upon us the need to bath using a
sufficient scrubber, not just soap with the bare hand.

Baba says, “Due to the accumulation of dead protoplasmic cells, a bad smell
arises in the body. The reason for this is not taking a proper bath and
washing away the dead cells.” (MVNS, p. 56)

Here below Baba is guiding us that during hot season and other times when
needed, bathing should be done multiple times a day.

Baba says, “Due to the secretion of smelly hormones, an unpleasant odour is
emitted from the body. Everyone should take a bath at regular intervals to
clean the body.” (MVNS, p. 56)

In the following quote Baba is giving a special health remedy for children
and senior citizens and at the same time reminding us that under no
conditions should the bath water be warmer than body temperature.

Baba says, “When children are massaged with oil and then bathed in
sun-warmed water it increases their vitality. Sun-warmed water is also
beneficial for older people, however for older people it is not good if the
temperature of the sun-warmed water is greater than the temperature of the
body.” (SC-3, p. 105)

In various other places Baba also guides us that for healthy adults taking
a cold bath is best.


Baba says, “The man who is intelligent should, from his very childhood,
move along the path of proto-spirituality. The sooner a man starts and
moves along this path of psycho-spirituality, the better it is. He is the
blessed one.” (AV-12, p.75)



As everyone is aware, here following is Baba’s basic guideline for bathing.
Baba says, “First pour water on the navel. Then wet the region below the
navel by splashing water from the front. Then pour water from behind.
Thereafter pour water on the crown of the head in such a way that it
trickles down over the backbone. Then bathe all over.” (CC-3, p.1)

Then of course Baba has also given other points such as (a) Using a proper
cleansing agent, (b) Using a scrubber, (c) Using cool or cold water, (d)
Bathing in a seated position, (e) Not using hot water, (f) Not using
artificially scented soaps etc.

Plus, of course, afterwards we are to recite our “Pitr Purus’ebhyo namah”
mantra along with the proper mudra(s).

Real Wealth

“Ya’jinavalkya asked, ‘What would you like?'”

“Maetreyii replied: ‘Yena’ham’ na’mrtasya’m’ tena’ham’ kim kurya’m'”

“‘What will I do with things which will not remain with me permanently? Of
what use are the objects which will not establish me in
immortality?…’Please give me that thing which will remain with me
permanently, which I’ll be able to preserve forever, which will establish
me in immortality. I don’t want anything else.'”

“Then Ya’jinavalkya gave her a number of instructions, upon which a major
part of Raja Yoga is based’.” (AV-7, p.44)

Note: As described in the above quote: Really, worldly things cannot remain
with us very long. That is why ideal people run towards Parama Purusa.
Being Parama Purusa and Guru, Baba Himself has guided us how to reach Him.
On this point, we are extremely fortunate to at least have gotten the path.
Now our main duty is to follow it.


Read Full Post »

From: “Gagan”
Subject: Desperately Searching For Love…
Date: Wed, 28 Jul 2010 12:06:05 -0000



Here below are a few articles depicting the scene of pet care and, in
particular dog care, in the US nowadays. The rich and wealthy are
spending $43 billion annually catering to their pets accessing services
like pet resorts, spas, & personal trainers etc. Yet side by side, in
the US there remain 2 million homeless people, 15 million jobless and
unable to get the minimum requirements needed for life, and millions of
children go to bed every night hungry.

In addition people have become totally emotionally linked with their
pets such that they kiss their dogs and have their dogs sleep with them
in the same bed at night. Tragically in this materialistic, techno-age
society, people have become alienated from one another and from
spirituality and instead invest all their emotional attachments and love
unto their pet, i.e. dog. In a nutshell, that is the situation these
days in the US.

So on the one side dogs are treated lavishly and given top-grade care,
and on the other side there are millions of homeless people in the US
who have nowhere to live and no food to eat. Such is the growing dichotomy.

Our first and foremost duty is to take care of humans and then animals;
indeed when our fellow brothers and sisters are hungry and dogs are
treated like kings then what kind of society is that. Certainly we are
to love all beings, including dogs, but not at the expense of or instead
of human care. Such are the parameters of our AM ideology.

Baba says, “In many countries the cost of the monthly meat ration for
the dog of a rich person exceeds the salary of a teacher.” (HS-1)

Here the point is that we are to care for our fellow human beings first
– humans should not be second-class citizens in favour of dogs etc. We
should first ensure all humans are properly housed, fed, cared for,
clothed, and educated.

Unfortunately, nowadays, billions and billions of dollars are spent on
luxury items for dogs while around the globe there are at minimum 2
billion people living in ghettos, slums (jhuggi-jhopari), and shanty
towns etc. Such people live without clean running water while
innumerable dogs in the US drink filtered water out of silver bowls.

The situation has really become over the top. This is how capitalism
works: The rich become richer and the poor become poorer. Those with
excess money become degraded.

Baba says, “Where there is over-accumulation people tend to misutilize
wealth by indulging in their baser propensities rather than their finer
ones.” (“Three Causes of Sin)

The wealthy in the US spend more on indulgences for themselves and
extravagances for their pets than helping the suffering humanity. Such
people are involved in sin, according to Baba.

Indeed, the amount of money ($43 billion) spent on pets in the US is
more than the gross domestic product of 110 nations around the globe,
including countries like Sri Lanka ($41 billion), Guatemala ($37
billion), Kenya (32 billion), El Salvador (21 billion), Iceland (12
billion), and Nepal ($12 billion). Or how about this: what the entire
country of Mongolia spends in ten years is equal to what rich pet owners
spend in a single year.

Please read below to learn how pampered dogs have become in the US,
whereas people shun other humans who are in need.


Michael Schaffer: America’s Going To The Dogs

“Pet fashion shows, Chihuahua social networking, veterinary
antidepressants [and] ambulance-chasing animal lawyers” are just the tip
of what Philadelphia-based journalist Michael Schaffer says is a kind of
pet-obsession iceberg in the lives of the American middle class.

When Philadelphia-based journalist Michael Schaffer’s dog started
messing the house and barking non-stop while he and his wife were at
work, he went to his veterinarian for help.

“It’s called separation anxiety,” his vet said. “There’s a drug for that.”

And while Schaffer and his wife had promised themselves they wouldn’t be
like those pet owners who spend a fortune on their pets, they sprung for
the antidepressants anyway — and then he wrote a book about it.

In //One Nation Under Dog,// Schaffer explores the $43 billion industry
that’s grown around our obsession with our pets and how that booming
market reflects our evolving ideas of consumerism, family, politics and

But One Nation Under Dog is no dry industry analysis: It’s a book, as
Schaffer explains on his Web site, that’s meant “to say as much about
how contemporary humans live as it does about the modern lives of dogs
and cats.”

Schaffer has worked as a writer and an editor at the Washington City
Paper, U.S. News and World Report and The Philadelphia Inquirer.


By the time we finally saw Murphy, we’d driven the two hours of highway
from our house in Philadelphia to what felt like the last rural place in
all of New Jersey. We’d nosed through the town— over a pair of railroad
tracks, past a warehouse, down a short road. And we’d gingerly tiptoed
past the chain-link fence that held Boss, the massive Saint Bernard at
the shotgun-style home opposite the town’s small-scale animal shelter.
My wife spotted him first, an oddly undersized example of the same breed
running around the muddy melting snow in the kennel’s yard: “It’s
Murphy!” she exclaimed.

We’d spotted the pup a few days earlier on Petfinder, the Web site that
lets prospective adopters eye hundreds of thousands of potential
adoptees from shelters all over the United States. For a long time, we’d
visited the site as a diversion, a way to kill time at work staring at
snapshots of wet noses and wagging tails and drooling jowls. We’d e-mail
links back and forth, each of them attached to a heartbreaking story of
how this particular dog was a sweetheart who really needed a place in
some family’s happy home. Eventually, we got to thinking that it was
about time we became that happy family.

And then we stumbled across the page that featured Murphy, his tongue
drooping, his watery eyes staring cluelessly from inside a cage that
turned out to be only two hours away. When we arrived that morning, we’d
been talking about him long enough to feel like he was already part of
our household. The woman who ran the shelter mashed a 100-length
cigarette into an old tin of dog food as she led him over. As they got
close enough for us to see the matted dreadlocks on Murphy’s back, Boss
began growling. “Don’t mind him,” the woman said, as the guard dog’s
growls turned to angry barks. “Boss don’t like other dogs.”

Murphy, though, was another story. He was sweet and cuddly and goofy,
exactly as we’d wanted. Of course, we tried to stay skeptical. Knowing
little about dogs when we started thinking about getting one, we’d
searched for wisdom in a book on how to adopt an animal. Don’t let those
heartbreaking shelter stories trick you into getting an animal you can’t
handle, it warned. Put them through the paces now, or suffer later. So
in the ensuing half hour, we tried the book’s suggested tests as best we
could. We put food in front of him and then snatched it away. No
growling. A good sign. We put more food in front of him and then pushed
his face away as he ate. No nipping. An even better sign. The shelter
manager gazed with dismay at this spectacle of anxious yuppiehood: one
of us reading reverently from the book, the other vaguely executing its
tests on the befuddled dog, neither of us quite sure what to do next.

Following the book’s instructions as if they were holy writ, we asked
how Murphy had wound up in the shelter— and then steeled ourselves
against what we’d been warned would be a maudlin spiel designed to
undercut doubts about a potentially troublesome pooch. The dog, we were
told, had been brought to her kennel twice. First he was turned in by
someone who the manager suspected hadn’t been able to unload this
especially runty runt of his litter: Murphy was eighteen months old and
63 pounds at the time; ordinary male Saint Bernards can weigh in at 180.
Next he was returned by a woman who couldn’t housebreak him.

“But she was some kind of backcountry hick,” said the shelter manager.
“She didn’t even know what she was doing.” Ever since, Murphy had been
waiting in a cage next to Boss’s yard, staring up at people like us.
“Look,” she said. “I don’t much care about you, but I do care about him.
And if he goes and bites someone, someone like you will put him down,
right? Since I don’t want that to happen, I’m telling you: He don’t bite.”

The logic was pretty good.

The dog was pretty sweet.

The time was pretty right.

And so we said yes, signing some not quite official-looking paperwork
the adoption document identified the dog as “Murfy”— before forking over
one hundred dollars and agreeing to take into our lives a Saint Bernard
with fleas and dreadlocks and a stench somewhere between warm bunion and
rotten tripe. The shelter manager whipped out a syringe, planted what
was purported to be a kennel cough shot into Murfy/Murphy’s snout, and
wished us well. We coaxed the dog into the backseat of our Honda, where
he promptly fell fast asleep.

As we began the drive home, we felt a bit proud of ourselves. Not for us
the fancy breeders sought out by so many in our sweetly gentrified
corner of upscale America. Not for us the genetically perfect beagles
and bassets and Bernese mountain dogs whose poop is sanctimoniously
plucked from city sidewalks in recycled blue New York Times
home-delivery bags. We’d gotten a dog, yeah, but we weren’t going to
become, like, those people— the ones who shell out for the spa days and
agility training and homeopathic medicine for their animals, the ones
who laugh it off when their puppies frighten children away from the
neighborhood playground, the ones who give up vacations and promotions
and transfers in order to save pooches with names like Sonoma and
Hamilton and Mordecai from having their lives disrupted. No, not us.

That’s what we were telling ourselves, anyway, when the PetSmart came
into view along the edge of the highway. “We should go in— get some food
and stuff,” said my wife. “It’ll just take a sec.” Thus began our
unwitting journey into the $41-billion-a-year world of the modern
American pet.

It didn’t take long to realize that the line between sober pet owner and
spendthrift overindulger wasn’t as clear as I’d imagined.

I started thinking about that very subject an hour or so after Murphy
nosed his way into the PetSmart— at around the time the
exhausted-looking staff at the in-store grooming salon told us there was
no way they could attend to our filthy new pet today; we ought to have
made reservations a couple of weeks in advance. My wife, who’d grown up
with a dog and had roughed out a budget when we started thinking about
adopting one of our own, hadn’t been aware that salon grooming was such
a standard piece of contemporary pet owning that chain stores had
weeks-long waiting lists. Still, without having to shell out for a wash,
we made it out of the store that day for under $200. Murphy had a new
bed, a pair of collars, an extend-o-leash that expands up to twenty-five
feet, a variety of chew toys— that he’s never used— and other goodies.
The spending seemed like basic, ordinary stuff.

But as anyone who’s read one of the dog-owner memoirs that seem to
occupy about half of the weekly New York Times best-seller list could
confirm, it was no onetime expense. It’s a basic law of pet
storytelling: Just as the romantic comedy vixen must wind up with the
guy she’d vowed not to marry if he were the last man on earth, so too
must the beloved dog stomp and scratch and poop on your very last nerve—
and chow down on your shrinking wallet— before weaseling his way into
your newly receptive heart. No surprise, then, that four years later
Murphy has gone through a variety of ever newer beds (he seemed not to
like the old ones) and redesigned collars and leashes (we wanted to try
the special ones that are said to keep dogs from pulling too hard) and
still more chew toys (we have a PetSmart discount card now and live in
the eternal hope of finding one he likes). He also owns Halloween
costumes (too adorable to resist), reindeer antlers (ditto), and a
picture of himself with Santa (alas, ditto once more).

He has been implanted with a LoJack-style microchip that will help us
find him if he gets lost.

His food— or should I say “foods”— comes from that burgeoning market
sector known as “superpremium.”

He’s stayed at an array of upscale local kennels— sorry, pet hotels—
when we’ve gone out of town.

On other trips, when we took him along, he got to stay in our hotel
room. One place left a doggie biscuit on his doggie bed and sent up a
babysitter when we went out.

Did I mention he’s on antidepressants? The vet diagnosed his anxious
howling when left alone as “separation anxiety,” and it turned out there
was a pill for it.

Or that he has a professional dog walker? In fact, the current one is
his second; the first dropped him because she had too many clients.

Or that when we tote up the numbers, he’s proven responsible for an
eerily large portion of our social life? Dragging us into the
neighborhood park on a daily basis, he’s introduced a wealth of new
neighborhood characters into our life. One of them was a cat whom
Murphy— to his lasting regret— found shivering in a hollow tree. We
brought her home and named her Amelia. And then there were two.

Then we decided to add a human baby to our flock. We’d known this would
mean prenatal treatments for my wife. It was a bit of a surprise,
though, when other prenatal attention focused on treating Murphy.
Worries about how the dog would react to that new child sent us
scurrying into the pricey orbit of one of our city’s best-known dog
trainers for six weeks of private lessons. Unfortunately, her take on
canine behavior was so different from that of the guy whose classes we’d
first taken upon adopting Murphy that we went scrambling to the massive
pet-care section of our local book superstore, where we have purchased a
veritable library of books about how better to raise pets.

In fact, both pets hover around all sorts of other spending decisions,
poking their snouts into our deliberations on things like furniture (“I
like it, but Amelia would rip it to shreds”) and— most painful of all—
our purchase of an SUV (between a new baby, a Saint Bernard, and a Honda
Civic, something had to give).

Despite all those early vows of pet frugality, I’ve not felt especially
strange about any of the choices we have made. At the time, each of them
seemed mundane and obvious: A dog needs walking when his owners stay
late at work; furniture and cars ought to match a household’s needs;
and, particularly with a baby in the mix, it makes eminent sense to work
on a large animal’s behavior. I would say that the story of Murphy and
us isn’t the story of a couple whose priorities were upended by a
heart-meltingly adorable animal but, rather, the tale of a household
engaged in what has become the normal way to raise a four-legged member
of the family. And yet when I tote it all up, the truth stares at me
with its own big, wet eyes: I’ve seen those people, and I’m one of ’em.
If you have pets in contemporary America, you probably are, too. Pleased
to meet you.

There are an awful lot of stories about pets in the media these days,
but nearly all of them fit into two basic categories.

Category number one is that old standard: the tearjerker, the tale of
the abused and the abandoned, the victims of indifferent owners or dire
shelters or youthful sociopaths or simply the cruel hand of fate. The
years I spent researching this book were a big period for such stories.
In Pennsylvania, a high-profile political campaign focused national
attention on puppy mills, the high-volume, low-standards facilities
where dogs are often kept in gruesome conditions as they churn out
litter after litter of merchandise for the nation’s pet stores. In
Virginia, the indictment and imprisonment of Atlanta Falcons quarterback
Michael Vick on federal dogfighting charges turned into a full-blown
media circus as reports detailed the dozens of pit bulls brutalized at
Vick’s Bad Newz Kennels. And all across the country, the deaths of
hundreds of cats and dogs who ate tainted pet food pulled back the
curtain on an ill-regulated multibillion-dollar industry that happened
to feature some of the world’s biggest corporate names.

The sob stories stand in dramatic contrast to the second, and possibly
even bigger, category of pet reportage: the pampered pet tale, the
gape-jawed peek at the animal kingdom’s most coddled critters— and the
masseuses, chauffeurs, and pet-set fashionistas who cater to them.
Whether they take the form of a local newspaper detailing the opening
of, say, Duluth’s first luxury doggie spa, or of a sober national
magazine like BusinessWeek dedicating its cover story to the booming
U.S. pet industry, the pampered pet tales feature amazement— and hints
of disdain— at what many pet owners now see as ho-hum basics of life
with an animal. Yet while there’s a small army of activist groups, and
no shortage of scholars and reporters, who have dedicated themselves to
uncovering the root causes behind the sad and often criminal stories in
category one, there’s far less material examining the dramatic cultural
and economic changes that underlie the zany stories in category two.

This is a book about those changes. It’s a story about how America’s
housepets have worked their way into a new place in the hearts, homes,
and wallets of their owners. In a relatively short period of time, the
United States has become a land of doggie yoga and kitty acupuncture and
frequent-flier miles for traveling pets, a society where your inability
to find a pet sitter has become an acceptable excuse to beg off a dinner
invitation, a country where political candidates pander to pet owners
and dog show champions are feted like Oscar winners. Sure, some tales of
pampered pets still have the occasional ability to amaze us. Take
hotelier Leona Helmsley’s will, for instance, in which the “Queen of
Mean” left $12 million to a lapdog named Trouble while giving nothing to
several of her own grandchildren. Such far-fetched stories are part of
what scholar James Serpell calls the roi s’amuse tradition of pet tales:
The king amuses himself. But for the country’s 70 million non-Helmsley
pet-owning households, other examples of everyday luxury, once
unimaginable, seem de rigueur. Yesteryear’s table scraps have been
replaced by this year’s home-delivered doggie dinners.

What happened? It’s not like the animals have changed much. As any
nostalgic pet-owning memoir will illustrate, the party in the
relationship that changes is inevitably the human. Historians tell us
that we’ve always been suckers for that doggie in the window. But
exactly how that love manifests itself, and just who gets to go to the
barnyard dance, has evolved dramatically. Compared to our
subsistence-farming ancestors, we’re all kings now. So compared to their
ancestors, our pets live like princes.

Tales of pet keeping can be traced back to ancient societies. Tales of
animal pampering are nearly as old. In China, the Han emperor Ling was
so enamored of his pets that he elevated them to the rank of senior
officials in his court. Ling’s dogs got the best foods, slept on ornate
carpets, and were given personal bodyguards. For most of history,
though, ordinary people had to be spectators for such amusements. They
always had animals around, of course, like cows or chickens. But for the
most part, even the animals who weren’t there to be eaten had work to
do, herding sheep or pulling carts. Until recently, few people could
afford the variety of animal classified as a petthe one with no
productive job whatsoever.

And so it was up to the blue bloods. Members of the Athenian aristocracy
were said to pay twenty times the price of a human slave to buy
especially esteemed dogs. In Japan, the seventeenth-century shogun
Tsunayoshi so loved dogs that he made it illegal to speak of them in
impolite terms; he instituted unpopular new taxes to pay for his own
collection of one hundred thousand canine friends. In Uganda, the
despotic nineteenth-century king M’Tesa’s love for dogs prompted
courtiers to curry favor by keeping their own pets. In Britain, the
lapdogs in the entourage of Mary, Queen of Scots were clad in blue
velvet suits; she snuck one of her beloved brood to her own execution,
where it was discovered after Mary was beheaded. King Charles II, whose
passion for dogs was such that he once placed a newspaper ad after one
of his pets went missing, became the namesake of his own line of
Cavalier spaniels. After the Glorious Revolution placed William and Mary
on the throne, the couple sparked a new fancy for pugs from William’s
native Holland. The British Empire has waxed and waned over the
centuries, but Queen Elizabeth II still travels with her pack of corgis.

The connection between pet keeping and power remained true even as
royals gave way to tycoons atop society’s pecking order, and as pets
began to prowl the fault lines of class conflict. Nineteenth-century
Parisian pet-keeping fashions, with a proliferation of books, coats,
collars, bathing outfits, and the like, might have put even contemporary
Manhattan’s pet scene to shame: Could fancy doggie day cares compete
with wealthy flaneurs walking pet turtles through public arcades? But
even as Europe’s newly rich were embracing an ever-changing set of
pet-keeping fashions, there were great concerns over the supposedly
dangerous animals that belonged to the urban under-class. Moneyed types
worried that the blue-collar dogs had picked up what they saw as the
violent, unclean customs of their human companions. The solution to this
alleged problem: exorbitant animal taxes intended to put the squeeze on
proletarian pets. Only rich pet owners would do.

Well-tended animals also became standard upper-crust accoutrements in
the new nation across the Atlantic, where all people were supposed to be
able to reach the top, and to bring their animals with them. As early as
1899, Thorstein Veblen, the great student of American pageantry and
pomposity, sussed the secret meaning of pet ownership for the Gilded
Age’s elite: Pets were living emblems of conspicuous consumption. “As he
is also an item of expense, and commonly serves no industrial purpose,
he holds a well-assured place in men’s regard as a thing of good
repute,” Veblen wrote in his celebrated Theory of the Leisure Class, the
book that brought us the term conspicuous consumption. I’m so rich, the
industrial dandy’s logic went, that I can afford to feed— and house, and
bathe, and clean the tumbleweeds of shedding fur from— this totally
unproductive creature. In an age when many people still forced their
children to sing for their supper, or at least work in a factory for it,
this was quite a concept.

This is not to say that pet keeping was limited to such consumers, or
that it could always be ascribed to such cynical motivations. American
pet keeping existed, often in fairly elaborate forms and at spots up and
down the social ladder, well before Veblen took on the pet-owning
leisure class. The inhabitants of pre-Columbian America hunted or
domesticated a variety of animals, but what we now understand as pets
came across the Atlantic with the Spaniards. Diaries that predate the
Constitution tell of beloved family cats. In the mid-nineteenth century,
there was a craze for imported caged birds. By the twentieth century,
pets were a way for powerful politicians to make themselves look more
down-to-earth— the exact opposite of Veblen’s notion. President Franklin
Delano Roosevelt’s Scottie, Fala, was a national celebrity, traveling
with him to war conferences and visiting defense plants; the dog’s
breeder published his own book in 1942. Presidents ever since have
deployed pets the same way— although FDR was probably the only one
threatened with congressional investigation over pet pampering, the
result of false rumors that he had dispatched a destroyer to retrieve
the dog after Fala was accidentally left behind in the Aleutian Islands.

Pet keeping continued to evolve with the country, following each era’s
ideas about kindness, domesticity, and comfort. The lapdog in the
millionaire’s mansion became the golden retriever in the suburban
backyard; the kitten from the litter of your neighbor’s tabby became the
kitten you took straight from the SPCA adoption center to the
veterinarian’s spaying practice. Everyone knows dogs are supposed to
teach you about love and loyalty and fun. But I found something I had
never expected when I first glimpsed my dog’s sweet, dopey face: the
story of modern America. In the chapters that follow, I travel to
diverse corners of our pet kingdom to experience the often surprising
ways that pets like Murphy serve as a fun-house-mirror reflection of our
changing notions about such universal subjects as family, health, and
friendship— and more historically specific topics like bureaucracy,
justice, consumerism, and the culture wars.

Maybe the most telling change involved a very small piece of
architecture, once ubiquitous, which I saw very little of as I journeyed
around the new world of America’s pets, pet owners, and pet businesses:
the doghouse. Yes, one firm makes a $5,390 structure modeled after a
Swiss chalet. But for the most part, though we still talk of people
being sent to the doghouse, the physical structures have disappeared
from our landscape. Their occupants have moved indoors, to be with their
families, in far bigger doghouses: ours.

From ONE NATION UNDER DOG by Michael Schaffer. Copyright (c) 2009 by
Michael Schaffer. Reprinted by permission of Henry Holt and Company.


NEW YORK, Jan. 24, 2007
The High Cost Of Pet Care

Pets may be wonderful companions, but owning one is a big responsibility
that includes a financial commitment.

According to the American Pet Products Manufacturers Association
(APPMA), Americans spent $38.4 billion on pets. The association says
that 63 percent of American households own at least one pet and there
are almost 74 million dogs and 90 million cats living in the country.

Food is one of the greatest expenses for dog owners, costing an average
of about $241 per year. The Early Show veterinary correspondent Dr.
Debbye Turner said people can also cut costs on food. Although premium
brands are usually more digestible for pets, if you can’t afford them,
no-name brands are fine.

Visits to the veterinarian are also pricey. A regular visit for a dog
costs about $211 and for a cat, it costs $179. Dr. Turner said you don’t
have to be rich to afford owning a pet.

The most efficient way to avoid extra costs is prevention. Having your
pet vaccinated, spayed, neutered and getting their teeth cleaned will
prevent a host of health-related problems down the road that will cost a
lot more than the cost of the preventative care.

“The first year is most expensive,” she said. “You have all those
full-time costs. You buy the food bowl. The litter pan, the leash, plus
initial vet visit for de-worming vaccinations. They are more extensive
the first year, they get better after that.”

According to the American Animal Hospital Association, the average cost
of neutering a cat in 2002 was $62 and $106 for a dog. The average cost
of spaying a cat was $99 and $142 for a dog.

Some veterinary clinics offer wellness or preventive care programs for a
monthly or yearly flat rate that covers the cost of a yearly exam,
vaccination boosters, maybe even test for intestinal parasites. For
example, The Banfield Hospitals at PetsMart offers a plan that ranges
from $15.95 to 34.95 a month and covers routine exams, vaccinations, and
heartworm test. A premium plan covers X-rays, blood work and teeth cleaning.

Comparing the cost of preventive care to the cost of treating a
preventable disease, it is clear that the upfront cost worth preventing
the pain and suffering to your pet, and your wallet.

Here Are Some Estimates:
# Cost of a kidney transplant: $7,000 or more
# Cost of canine cataract surgery: $2,000 – $3,000
# Cost of cancer treatment: $5,000 or more
# Cost of chemotherapy: $2,000
# Cost of surgery after animal is hit by a car: $3,000
# Cost of diabetes maintenance: $600 – $1,000 a year

Some companies provide pet insurance. Most policies cover accidents,
like being hit by a car, other injuries, diagnostics like MRI’s, CT
Scans, Ultrasound, plus radiation treatment, chemotherapy, and surgery.
Policies can cost anywhere from $9 to $200 a month, depending on the
coverage you’d like, the breed, age and health condition of the pet.

Most policies carry a deductible — usually $50 — and have maximum
amounts that the company will pay for particular procedures. Some
companies even require that you take your pet to one of the approved
veterinarians on their list. Many policies will not cover an old pet,
certain breeds, or a pet with a previous condition. Only 2 percent of
pet owners currently utilize pet insurance, but Dr. Turner said it is
worth exploring, especially if you have a new pet.

The APPMA says that boarding a dog usually costs about $202 and boarding
a cat costs $119. At least for dogs, miscellaneous costs for things like
toys, training, grooming and vitamins and nutritional supplements, are
the most costly, averages about $380. Miscellaneous costs for cats
average about $149.

“It’s going to be $1,000 a year for a dog, $700 a year for a cat,” Dr.
Turner said.

Read Full Post »

Date: Tue, 27 Jul 2010 23:44:18 -0000
To: am-global@earthlink.net
From: Jawaharlal (Jawaharlal_T@banknet…>
Subject: We Are Not At All…


“Malay va’ta’se madhu nishva’se ke go ele mor phulavane…” P.S. 1801


O the Divine Entity who are You who has come in my flower garden in this
spring season with a sweet and charming smile. When I saw You for the first
time I was surprised, and it was difficult to think that such an attractive
Entity would be here. I wanted to look towards You more intimately but I
could not, that time I was sitting in the flower garden unmindfully.

I couldn’t even hear the footsteps of Your arrival, & You did not give
any hint or clue before coming to this garden. So I could not receive You
properly nor could I offer You a garland. You have graced me by coming here
but You have not cared about receiving an invitation. Please tell me, O’
Divine Entity, who are You?

Understanding Your liila is impossible. Within a flash You become tough and
then in the next moment You are as tender as a flower– like a garland of
love –so sweet and charming. O divine Entity You cannot be understood. You
are Infinite–no beginning, & no end. Through the practice of sadhana and
dhyana I am surrendering myself at Your alter.

Baba You have graced me by coming to my mental flower garden…


Sometimes I go along with different Dadas to do pracar work in and around
my district, region, and to other places also. And it is surprising that
when talking to non-margiis then they say that AM is like the Hindu
religion. And the people ask, “Swamiji, are you Hindu?’ And our Dada (i.e.
Swamiji) replied ‘yes’. Hearing all this while moving around India with
Dadas was surprising for me. And then I wondered if Dadas in overseas areas
identify themselves as Christians or Jewish etc.

What happens overseas I cannot say, but here in India I see all this going
on; but I did not say anything or oppose. Because then Dadas may not like
to have me around. But this is the common experience that I saw when moving
about with various Dadas. And if we are moving about on the train and then
common people sometimes approach our Dadas and ask if they are Hindu or
not. Because not always on the train do they wear their turbins etc. And
again Dadas reply in the affirmative about being Hindu. And then sometimes
they further justify that the practices are same as Hinduism: fasting,
puja, kiirtan etc.

By this way our Dadas get more respect. And some overseas Dadas also come
and move around the dogmatic holy places here in India and when I ask them
about why they do like this, then they reply that ‘Indian soil, Hinduism
etc are just like Ananda Marga’.

So due to certain lack of understanding Baba’s teachings then this dogma
about AM being a form of Hinduism is still prevailing. Because not in one
place but I am two trips outside– one to Balii, Indonesia and one to
Africa. And both the places some of our Dada link themselves up with
Hinduism, especially in Africa where they even registered as Hindus.

Of course, solid Ananda Margiis are not blind in this way but some who are
less strong get involved in these types of interactions. So because some
Dadas are regularly giving such replies I thought that we should get rid
from the confusion and have written these following things.


In beginning period, before 1960, Ananda Marga was facing serious
opposition from the dogmatic Hindu priests. By seeing the way and different
teachings of Ananda Marga, it superficially looks like Ananda Margiis are
Hindu. Because fasting, puja, and sentient food, meditation, so many
similarities. And in Hindu religion also, some or other form, some or more
degree, all these things are present. And then, no doubt in Hinduism these
things were mixed with various sorts of dogma and that made them
unpalatable for rational persons.


Because in India, in this 19th and 20th Centuries, many off-shoots came
from this Hindu religion. Just like “Yogada’ Matha” started from Swami
Yogananda. And Ramakrsna Mission with Ramakrsna Paramahansa, and
Vivekananda. Then Arvind Ghos in Pandicheri. And Hare Krsna started by
Prabhupada. Also Maharshi Mahesh Yogi, who started Transcendental
Meditation. And so many swamis like Swami Rama, Acarya Rajanish, then
Divine Life, Swami Shivananda etc.

All these above founders and religions are just a little modification of
Hindu religion. So many dogmas are there. In other words we can say, these
all are reformist type. They don’t like for major change. Because these
yogis they were ordinary human beings so they did not have courage to fight
against dogma. So age-old dogma of caste system, and different disparities
and domination of priests etc, and so many more dogmas they did not even
touch those points. And that was not enough for all-round progress for
everyone. So, Ananda Marga was the need.


In the beginning, when Ananda Marg started in 1955, many people started
thinking that this too was one off-shoot of the Hindu religion. But later
on they found that domination of priests was not there, that’s why
exploiter priests they became agitated by seeing AM.

In India the Brahmins were treated as superior by the dogmatic Hindu
culture. To distinguish their personality, all dogmatic Brahmins they keep
one sacred hair (antenna) on their head. In local language, sacred hair is
called as tiiki or teek (pig tail). Or some areas, churki.

So-called brahmins they can cut all the hair from their head, up to just
half-inch long. But on the top of their head, around the sahasrara cakra,
minimum one square centimeter up to one square inch sometimes area, and
those who are strong fundamentalists, pandits, they keep around four square
inches reserved for growing the hair. So in the top of the head, those hair
which is left to grow, they grow up to four, five, seven, ten inches.

Whatever it may be. So from distance it is looking like one antenna of hair
on the head. It is just like one television antenna on the house looking
completely different from the rest of the house, clearly seen from the


The question is that, why Hindu priests are keeping such an antenna on
their head. What is the reason? What is the benefit? Priests they like to
identify some difference from the common society, so they get more respect.

Because Christians and Muslims, they don’t keep. General aboriginal public
of India cannot keep it whereas the Aryans community in India public of can
keep, and priest can keep longer and biggest one. Longest sacred hair. In
short we can say that this sacred hair – this antenna – is one sign of
Hindu believers. Still in the villages this dogma is going on.


Another dogma is also very prevalent. That is, keeping sacred thread. On
their body directly Brahmins are keeping one thread, which starts from the
left shoulder and goes down diagonally to the right waist. And then back up
the back, tied up to make one ring around the body.

When babies are born, then they do not have right to put this sacred
thread. But when they are grown up, one ceremony happens when priests get
alot of donation. And they use certain chanting. And bless with that sacred
thread (yajina-upaviit). And this special yajina-upaviit only brahmins can
keep. Only certain caste. Not vaeshya, ksattriya, shuddra, such persons cannot
keep. Even those who belong to Hindu religion. On this point of yagyopavit,
brahmins supremacy is established. Only brahmins are allowed to do. Earlier if
anybody who belongs to so-called lower caste, even of Hindu religion, is
trying to wear, then they will be punished.

As I described above, there are two serious external symbols of their
supremacy. One is sacred hair (antenna), and another is yajina-upaviit that is
sacred thread. All these yogiis those who were just reformist type, and as
I described their name and religion above, they did not try to touch this
dogma. For them it was impossible to oppose this. So although these dogmas
were creating huge disparity even within Hindu religion itself; but
the sentiment was so strong that if these yogis would have opposed this
then they themselves would have been crushed to zero. So all these above
yogis, reformists, their followers are keeping all those things if they like.


Here is the real history of how the sacred thread came into being.

Baba says, “Most of the people in the Vedic age drank excessive amounts of
fermented juice, called somarasa, and ate meat, including beef. After the
advent of Shiva, in the time of the Yajurveda, people were encouraged to
rear cows to produce milk and to discontinue eating meat. Nevertheless,
many people in the Vaedic age were alcoholics, and even those who
performed religious rituals had great difficulty carrying out their
duties properly. Consequently, a custom was introduced which made it
compulsory for priests to wear a deer skin across their shoulders, called
upavita. This clearly identified the priest so that he would not be
served alcohol while conducting religious ceremonies. Gradually, over
the course of time, the deer skin was transformed into a thread. Today
this thread is the symbol of the Brahmin caste in Hindu society.” (PNS-16)


Since beginning when AM started in 1955, Baba started a system of ‘One
Human Society’ and gave the slogan “Ma’nava Ma’nava Eka Hai”. It was very
clear by Baba’s approach itself that Baba started initiating everybody,
without any caste differentiation. But before coming of AM in 1955, only
brahmins were allowed to do sadhana.

Not only that, Baba has hammered on the head of the dogma with sledge hammer.
And He has made the rule that before taking initiation, they have to remove
their sacred thread and sacred hair. So on the point of removing these two
so-called sacred things, brahmins became strong deadly enemy against AM.
Because Baba has hit on their life source. Livelihood. In other words, the
existence of these so-called Brahmins was threatened. So, these so-called
brahmins opposed AM with their full strength, tooth and nail.

So AM is not at all dogmatic Hinduism rather it is something much, much
higher. So we should all think and review on this so as to avoid making a
wrong picture in the future. Because after all the world is changing fast
and the dogmatic religions are falling our of favour. So we should present
our Marga as the dharma that it is and not sink into the depths of the
dogmatic religions like Hinduism.

And of course most margiis and field workers are indeed following directly
in Baba’s dharmic footsteps– and by keeping the saffron flag high we are
reaching our Goal.


Baba says, “Parama Purus’a has blessed you with the hands to work and legs
to move; has infused you with the stamina to act; has endowed you with
practical intelligence, so make the best use of them in the fight against
the demons. You must not sit idle relying on fate. Be vigorously active.”
(Ananda Vanii #46)


Note: Those days were not just peaceful, sweet days of Jamalpur. Those who
are thinking that it was just era of “Vraj”, they do not know the real
history. Baba was inviting direct confrontation against all sorts of dogma.
Many Margiis suffered alot when they cut their sacred thread and hair. They
were opposed by their relatives, their friends, their other village
neighbors. And threatened, and so many places they got beating also.

All these things happened, mostly in rural area of India. And several
thousand Margiis suffered and faced the problem. And they did not bow down.
Remained as bona fide member of AM and fought against dogma. All negative
people they created huge opposition. Like thunder or hail storm. But they
remained standing undauntedly. Only surrendering at Baba’s feet, this was
possible. So much struggle those Margiis faced.

Proper Plan of Life

Baba is revealing how ignorant, short-sighted people think and plan in
their dogmatic way.

Baba says, “Some people consider that one should start intuitional practice
in old age when a person has more leisure, after one has spent the prime of
one’s life earning money. People are afraid that they may face insecurity
and difficulties in their old age if they do not accumulate enough wealth
before their bodies weaken with age, rendering them incapable of hard work.
They regard the prime of life as the period intended for earning money, and
old age with its decreased capacity for hard work as the time to remember
God. They are labouring under the misconception that hard work is not
necessary for intuitional practice and that old age is therefore the proper
time for it.” (AMEP, ’98, p.131-32)

Now here following Baba is giving the answer.

Baba says, “Whoever is born is bound to die and one is constantly
approaching death, not knowing when it will come. It is never certain if
one will live to grow old. Yet people reserve the most important work of
practising sa’dhana’ for the time when the body has become completely
enfeebled and the fatuous mind of old age has become entangled in the
reactions of this life to such an extent that it is afraid of starting
anything new. Ordinarily it is fear of one’s approaching death that makes
one think of God in old age. One’s evil deeds begin to haunt one, and one
starts praying and imploring God to save him or her from the consequences
of one’s deeds. There is no value in remembering God in old age, when it is
not possible to concentrate the mind due to the weakness and disease of the
body and its preoccupation with the reactions (sam’ska’ras) of the deeds of
this life. The mind then is caught up in the infirmities of the body, in
the diseases of old age, impending death, and most of all, in memories of
past incidents, and it is impossible to concentrate it. For these reasons
one is incapable of intuitional practice.” (AMEP, ’98, p.132)

Note: This problem is such a common ailment that 99.9% of the people in the
present society are caught up in this whirlpool. And by this way their
whole life gets wasted. It is our duty to think again and again and reach
the conclusion about what is the best approach to utilise this priceless
human life.


Read Full Post »

Date: Mon 26 Jul 2010 22:58:16 -0000
Subject: How to Improve Sadhana: Part X
From: “Ishvara”


“Aungane mor na’hi ele yadi, maner mukure bha’sio…” (PS 3019)


Baba, since You have not come in my courtyard– my home, then please be
gracious and blossom in my mental mirror. Baba, since You have not come
within the scope of my perception, then please come in my ideation. Baba,
please come in the depths of my sadhana. O’ my dearmost You are
ever-gracious; You have come. For me You are everything; whatever You want
to do is blissful for me. Baba, if You do not want to say anything, then
just remain here with me smiling sweetly. Your sweet smile satiates my
heart. O’ my dearmost You are so gracious.

Baba, in search of You by Your grace I spent so much time doing so
many practices– shravan, manan, and nidhidhyasana– but alas I could not
get You. O’ Baba, so many ages passed doing tapasya– trying to get You.
Finally, by Your sweet touch the long, dark amavasya night has finished.
Gone are the days when sadhana was just an ongoing struggle and it was
difficult to move ahead. Now by Your grace I am advancing on the path of
divinity– the long, dark night of amavasya has finished. Baba, today in
this effulgent crimson morning, please grace me by removing that final
layer of cimmerian darkness from my mind. Baba, please remove the shadows
of avidya maya from my inner abode and shower me in Your divine effulgence
and make me Yours. Baba, now all that is left is this one final request
that You shower Your grace me so I can attain that eternal stance of divine

Baba, I have a deep desire to have You. By Your grace, You have made me
understand that by singing and chanting Your name, and by ideating on You I
can get You. Because You have told me that sadhana, kiirtan, japa, dhyana,
and ideating on You is not futile. As one thinks, so one becomes. By
thinking about You I will get You. That is why I go on doing all these
devotional practices– in order to get You and quench my eternal thirst.
Baba, please shower Your causeless grace and sweet flow of Your divine
compassion, and keep me eternally under Your loving shelter. Since eternity
I have yearned for that divine love; please fulfill my eternal longing.
Baba, with my own merits and qualities I cannot get You. Please shower
Your grace by keeping me always at Your lotus feet…


On this grand planet, most people never get any proper teachings in their

Baba says, “Even after getting human life, only a few get the opportunity
to listen to dharmika discourses.” (AV-3)

So being Ananda Margiis we have been blessed with the special grace of Baba
as He has bestowed upon us all the teachings of dharma and encapsulated
them in His wonderful gift of Sixteen Points.


Here following then is one of His dharmic guidelines of the 16 Points:

Baba says, “Bathe according to the prescribed system.”
(Point #6 of Sixteen Points)

So, as we all know, bathing is an important aspect of our spiritual life.
In particular, proper bath rejuvenates and revitalises our entire
existence. And it does this primarily by both cleaning and cooling the body.
Here are some other specifics about our practice of bathing.


Baba says, “When taking a bath, all parts of the body, in particular the
arm-pits and groin, should be cleaned properly. Soap, oil, and comb should
be used every day. The body hair should never be cut, especially in the
armpit and pubic region.”

In our daily routine, invariably we move our arms and legs to perform
various tasks. And by this movement, frictional heat gets generated–
especially at the joints. Yet the human body cannot remain healthy when
excess heat is generated in those areas. To combat this, nature has
provided a very good system: During puberty hair grows in those joint areas
and that helps to dissipate the frictional heat, thus allowing the body to
naturally cool itself. And this is especially beneficial for the glands.
The question may then arise that if joint hair is so important then why is
it that babies and children do not have hair on their joints also-after all
they generally born with hair on their head.

And the reason is that children’s bodies are not fully developed, and that
includes their glandular system as well. So for them when their joint areas
invariably become heated from their various activities then it does not
have a negative effect on their glands– as those glands have yet to be
developed. Thus children have no real need for hair in their joint areas.
But for teenagers and adults it is extremely important.


The thing is nature does everything in its own special way– according to
the proper timing. For example when babies are born they do not have teeth.
And that is best. Because in those early years all their nutrition comes by
sucking the mother’s breast. And if infants had teeth it would infringe
upon and negatively affect that natural process. But later on when time
comes for those same young children to start eating solid food then
according to nature’s way those children develop teeth. So nature arranges
everything in the proper time.

In the same way joint hair grows on the human body exactly when it is
needed– not too early and not too late, just at the perfect time.


So for teenagers and adults joint hair satisfies a particular and special
function within the body system; because that hair is needed for the
all-around balance and health of the body.

But some people– in their ignorance– cut the hair of the joints thereby
inviting various diseases which result due to the improper functioning of
the glands. And in addition when the glands get overheated the sex vritti
also becomes active– if not dominant.

For all these reasons Baba has included within our bathing system the point
to keep the joint hair clean by oiling and combing it on a regular–
daily– basis. By this way the glands will function properly and the body
will maintain optimal health.

So part and parcel of our bathing and cleaning process is paying proper
attention to the joint hair. Here again is Baba’s pointed guideline.

Baba says, “When taking a bath, all parts of the body, in particular the
arm-pits and groin, should be cleaned properly. Soap, oil, and comb should
be used every day. The body hair should never be cut, especially in the
armpit and pubic region.”



As everyone is aware, here following is Baba’s basic guideline for bathing.

Baba says, “First pour water on the navel. Then wet the region below the
navel by splashing water from the front. Then pour water from behind.
Thereafter pour water on the crown of the head in such a way that it
trickles down over the backbone. Then bathe all over.” (CC-3, p.1)

Then of course Baba has also given other points such as (a) Using a proper
cleansing agent, (b) Using a scrubber, (c) Using cool or cold water, (d)
Bathing in a seated position, (e) Not using hot water, (f) Not using
artificially scented soaps etc.

Plus, of course, afterwards we are to recite our “Pitr Purus’ebhyo namah”
mantra along with the proper mudra(s).

Why Sadhana is Difficult

Baba says, “When we engage our minds in crude thoughts, our minds lose
their capacity for subtle thinking. When our minds constantly entertain
animal-like thoughts, that is a sort of crude thinking. Conversely, when we
think subtle ideas, our minds distance themselves from mean or petty
thoughts. A person can keep his mind engrossed in a crude thought up to a
certain limit, which limit depends upon his mental constitution. If a
person is told to think of his pet dog for twenty-four hours, that person
will surely be able to think of the dog for some time, but after that
period, he will feel bored and start contemplating something else. It is a
psychological fact that that person’s human mind will not be able to keep
itself engrossed in the crude thought of a dog for a long time. Likewise,
if an ordinary person is asked to contemplate subtle ideas for a long time,
his mind will feel repulsed after some time, because his mind is not used
to adjusting itself to subtle vibrations for a long time. Thus the human
mind functions within a limited scope of actions of certain specific types
and durations. Here also the mind has to function within certain
limitations, certain bondages…”

“Human beings represent a mixed state of animality and divinity. We can
say human beings are like a stage between water and land, that is, on the
one side there is land, on the other side there is water. The path of human
life extends along the subtle midline between the two. Standing on this
delicate precarious line, most human beings lean towards animality: because
human beings carry over the full experience of past animal life, but they
do not have the experience of divine life…but once they do gather courage
to move forward, they realize the greatness of that path of eternal bliss.”
(SS-21, p.29)

Note: In His above teaching Baba is revealing the reason why doing sadhana
is difficult for some people. Here the whole point is that people like
activities according to their psychic standard. People like to do what
their mind is habituated to thinking about. That is why very crude people
like the company of drunkards and drug addicts; and that is why strong
sadhakas like to spend hours and hours in meditation. Because the mind
moves according to its accustomed pabulum. So if one is in an in-between
stage then they will not like the company of drunkards nor will it be easy
for them to do sadhana. Because their mind is neither very crude nor
habituated to that subtle practice of meditation. And if one does not
practice sadhana then they will just continue to involve in their regular
activities– not progressing at all on the spiritual path. So it is
important to note the mind is dynamic; it can change. Through ardent
practice one can train the mind by doing sadhana and then it will become
more and more accustomed to being in that subtle state. Eventually it will
become fully habituated to doing sadhana. This is the natural law. Because
as the mind gets more accustomed to subtle things then it will naturally
move towards sadhana.

Read Full Post »

From: “Marc Pele”
To: am-global@earthlink.net
Subject: Re: Ghosts Exist: Keshavanandji Says
Date: Sun, 25 Jul 2010 14:39:46 +0000



Recently one respected Dada wrote in with some concerns about the
letter, “Ghosts Exist: Keshavanandji says”. Their letter is appended
below for your review. But their basic premise is that the fear of a
ghost is the same as the fear as snake and that what Dadaji has written
in his book is fine.

Here following is a point by point reply:

1a) The fear of a snake is a real fear; it is founded; snakes exist in
this world and can bite you.

1b) The fear of a ghost is totally false – dogma. That fear is unfounded
as ghosts do not exist. So one cannot equate having a fear of snakes
with having a fear of ghosts. It is not at all the same thing.

Note: There are some who have a general fear of spiders, rats, insects
etc, and but that fear is not the same as “ghosts”. Insects and rats
exists whereas ghosts do not.

2a) Snakes can be controlled; they are a known entity. If one is bitten
then they should be taken to the hospital for treatment.

2b) Ghosts cannot be controlled; they are an unknown entity. Ghosts can
fly, they can eat you; and there is no standard, logical process to get
treatment for treating an attack by a ghost.

3a) Baba does not say that snakes do not exist. He readily states that
snakes exist so to write a Baba story about the fear of snakes is not

3b) Baba does say that ghosts do not exist. He outrightly denies the
existence of ghosts in His teachings so to write a Baba story about the
fear of snakes is contradictory. If someone claims that Baba said that
ghosts exist, then that is totally wrong. One is propagating something
that Baba never told nor supports. It is similar to someone claiming
that Baba says that Ananda Margiis should smoke tobacco and drink alcohol.

4a) Snakes only exist in certain limited environments – they do not roam
anywhere and everywhere. They do not live in cold regions etc

4b) So-called Ghosts can go anywhere and get you anytime – they are not
limited in any way. Their domain has no bounds.

5) At present around the globe – from poor countries to rich countries –
people suffer from the mental disease of fear of ghosts. In some places
it is very disastrous and other places it is more controlled. In the
last one century alone, tens of thousands of innocent people have been
brutally tortured and killed after being branded as being captivated by

The fear of ghosts is especially high in tribal communities such as in
Africa etc. Certain populations strongly believe in the existence of
ghosts. They are totally submerged in this dogma. And in places like
Nigeria (Africa), if any bad thing happens to a family then the local
Christian priest will say that it was caused by one of the children who
is a ghost. They will then do all kinds of torturous things to that
innocent child: put nails in their head, pour boiling water on them, and
so many other painful things. All because that poor child has been
branded as a ghost.

This fear of ghosts leads people to commit so much harm. It has even
become a big business in Africa wherein priests are charging huge money
to rid families of ghosts. For more about this read:

Thus in no way shape or form should we as Ananda Margiis contribute to
such atrocities by encouraging this false, dogmatic fear of ghosts. Nor
should we present to the public that Baba and AM supports the existence
of ghosts.

6) If Dada Keshavananda had written that the so-called ghost is just
product of one’s own imagination and that Baba has given the medicine to
fix this psychic fear, then that would have been fine. But Dadaji writes
as if ghosts really exist and that this claim is supported by Ananda
Marga and Baba.

It should have be stated as follows: If one does sadhana and repeats
their mantra then they will be cured of their psychic disease of seeing
ghosts via their own imagination.



Here is the link to the initial posting on this topic.


Here is Dadaji’s letter which was written in reply to the initial posting (i.e. note 1).

On 07/23/2010 09:03 PM, Dadaji wrote:

> Namaskar
> It is relative on how you perceive the story.
> There is a person, who had problem “capture by ghost” and the margii
> help using Baba’s technique this free that person from Ghost problem.
> For me it does not give indication that ghosts exist.
> Like someone afraid of snake, but there was no snake. There was a rope
> coil like snake, and one margii free that person from fear of snake
> by telling him that here is no snake but rope.
> Freeing someone “fear for snake – which is rope coiled like snake”
> does not mean we also mis-perceive the rope as snake!
> Freeing someone from Ghost fear, does not mean we believed in ghost!
> Namaskar
> Dada

Read Full Post »

Date: Sat, 24 Jul 2010 19:39:12 -0000
To: am-global@earthlink.net
From: Manomohan Sanyal
Subject: Very Relevant for Today


“Maner kon’e samgopane ke go tumi base ekela’…” (P.S. 3529)


O’ Divine Entity, by secretly sitting alone in the remote corner of my
mind, You are vibrating my mind and heart– my whole existence– in divine
ecstasy. Please tell me who are You. Neither do You share the feelings of
Your heart with me so I do not know what is Your desire. And when I ask You
what You want, then You tell that You do not want anything. Just with Your
charming smile You are showering sweet nectar like a garland of pearls.

O’ Supreme Personality, please tell me, are You alone? Have You no
companion? Are You searching for someone? Is that the reason why You are
always wandering around this entire universe in all the ten directions–
because You are searching for some companionship. Is that why You are busy
enjoying Your divine liila in this bottomless and endless, mobile and
immobile world– i.e. in Your entire creation.

O’ Divine Entity, of all the bhavas You are Mahabhava. You are the
quintessence of all thoughts and ideations– the ultimate Goal of all the
samadhis. O’ Supreme One You are complete unto Yourself and infinite. You
do not have any shortage or dearth of anything; You have everything. You
control the unit as well as the vast– everything. You go on creating Your
liila in hundreds of ways and flows. Your grandeur is infinite & endless.

O’ divine One, who is most charming and attractive, please grace me by
revealing Your identity. You have captivated me by Your causeless grace and
by the infinite bond of Your divine love…


These days with capitalism coming into question, more than ever the
world is searching for Prout, knowingly or unknowingly. So we have
to be vigilant to put forth the ideals of Prout – wherever and whenever

In addition, we should have a clear-cut understanding of who can be
a leader of Prout. What qualifications are needed.

Regarding this important question of what is needed in order to be an
ideal Proutist, Baba has given some special insights in His
divine and eternal teachings of Ananda Sutram.


Everyone knows that the last 5 Sutras of Ananda Sutram are the 5
Fundamental Principles of Prout. That means the last portion of the fifth
and final chapter of Ananda Sutram contains all the Prout Principles and
all the Prout principles are part and parcel of the fifth chapter of Ananda
Sutram. So they are one and the same.

And it is in this unique and conclusive body of teachings where Baba
decisively reveals what qualities are needed in order to be an
ideal Proutist or Prout leader. By the following it will become quite clear.


In this below sutra Baba is giving credence to the spiritual potentialities
of this universe.

5-13. Sthu’lasu’ks’makaarn’es’u caramopayagah prakartavyah
vica’rasamarthitam’ van’t’anainca.

Meaning: “There should be maximum utilization and rational
distribution of all mundane, supramundane and spiritual potentialities of
the universe.” (AS)


So here in the above sutra the point is that Baba indicates that spiritual
potentiality is an active aspect of the Prout theory. Thus it naturally
follows that to “utilize” & “rationally distribute” these potentialities
one need be spiritually evolved. Because if one is neither spiritually
inclined nor interested in the field of spirituality then how can they
understand how to best utilize and properly distribute the spiritual
potentialities. Quite simply, without insight and knowledge in spiritual
life it is not possible.


And here again in this next Prout principle Baba reveals how spiritual
potentialities are a key aspect of Prout.

5-14. Vyas’t’isamas’t’isha’riira ma’nasa’dhya’tmika sambha’vana’ya’m’

Meaning: “There should be maximum utilization of the physical,
metaphysical and spiritual potentialities of the unit and collective bodies
of human society.”

About this, in the purport Baba furthermore explains as follows:

Baba says, “So for the sake of collective good one will have to awaken
spirituality in individuals…one or two spiritualists do not indicate
advancement and progress of the whole society. The body, mind and self of
every individual have the potential for limitless expansion and
development. This potentiality has to be harnessed and brought to
fruition.” (AS)


The central idea is that in the above sutra and explanation thereof, Baba
is pointedly guiding that Prout leaders must awaken the spiritual energy
within all. Yet how can one do this if their own spiritual force is not
aroused. For example if someone does not know how to read then how can they
inspire and teach others to read. Likewise if one is not aware about
sadhana or the spiritual realm of life then they will not be able to
develop or encourage this quality within others. Yet for the rise of Prout,
Baba directs us that spiritual potentiality must be awakened within each
and every entity of our human society.

Hence spirtuality is an essential characteristic of a Proutist leader.


The next sutra or Prout principle also emphasizes the importance of
spiritual life.

5-15. Sthu’lasuks’maka’ran’o’payoga’h susantulita’h vidheyah.

Meaning: “There should be a proper adjustment amongst these physical,
metaphysical, mundane, supramundane and spiritual utilizations.”
Then in the purport Baba furthermore explains as follows:

Baba says, “While promoting individual and collective welfare there
should be proper adjustment amongst the physical, mental and spiritual and
the crude, subtle and causal factors…”
“The greatest service to the cause of social welfare can be rendered
by those who have acquired spiritual power…Social control should be in
the hands of those who are spiritual aspirants, intelligent and brave all
at the same time.” (AS)


Thus in undisputed and clear-cut fashion, Baba guides us that only those
endowed with spiritual shakti can make great contributions in the realm of
social service; and furthermore in His revolutionary style Baba dictates
that only those who are spiritually evolved should have leadership
positions in our Proutistic society.


By all this it is quite established that to be an ideal Proutist one must
be spiritually evolved. And as we all know, only by practicing the sadhana
given by Taraka Brahma and only by knowing His spiritual teachings can one
properly grow in the spiritual realm; otherwise one will get bogged down
and stuck in dogmas. Thus AM sadhana and AM spiritual philosophy are
integral aspects of Prout. In that way it follows that in order to be a
true leader of Prout one must be an Ananda Margii. There is no other way.


On the other hand, those who are sympathizers of Prout can be anyone. All
are welcome in this limited yet important capacity as sympathizer. So this
of course should be encouraged to everyone.


But to play a leading role in the development of a Proutistic society not
just anyone will do. For that significant position, Baba specifically
guides us that one must be spiritually developed and well-practiced in the
field of AM sadhana etc. That is, only those spiritualists– i.e. Ananda
Margiis– well versed in AM spiritual philosophy and tantra sadhana fit the
requirements of being a true Proutist leader.

Here none should think that this is some type of ego-charged approach. This
letter is not about espousing the anyone’s greatness or putting others down.

Simply, we Ananda Margiis have to be perfectly clear what is Prout and who can
properly manfiest these ideals, by His grace. Just because some social leader
rises to the podium and gives a resounding talk in no way makes them fit
to take the reins of our Prout movement. This should not be our expectation.

Rather we should clearly understand Baba’s divine guideline that only
those involved deeply in AM sadhana are capable of leading our Prout
movement. Of course AM sadhana is open to one and all – in that sense
anyone can be a leader. But the next step is the commitment, dedication
and devotion to the practice of sadhana. Only those with this deep
link with AM spiritual life can be an ideal Proutist.


Baba says, “Today or tomorrow the entire world will accept PROUT as the
only panacea for all of the world’s mundane and supramundane ailments.
There is no alternative.” (PNS-17, p.30)


Note 1: From amongst our AM community, all brothers and sister are most
warmly invited to share their views and insights about this important issue
of spirituality and Prout.

Note 2: The “Dogma about Prout” is that certain so-called Proutists these
days live by the wrong calculation that any mundane type of social leader
can excel as a leader of Prout. But per Baba above teachings, this is just
nonsense. Unfortunately some of our “Proutist leaders” drool whenever they
see any crude fellow marching in the street as they stupidly think that
this person is the great revolutionary and leader of Prout. This is the
blind way that a few of our so-called Proutist think. That is why many
Ananda Margiis do not pay any attention to those so-called Proutist leaders
who make such superficial claims about non-spiritualists being ideal
Proutists. Rather if anyone talks like this then they have exposed
themselves as being…

Health Guideline: Sleeping Related

“Do not sleep on a soft bed.” (CC-3, Chap 6, Pt #4)

Note: This above point that Baba is describing has deep meaning. Some
ignorant people however who are unaware about health and hygiene get swayed
by pseudo-culture and they use a spring-loaded bed with thick mattresses.
But that is very detrimental for the various joints, muscles, & organs of
the body and it creates an ill-effect on the body systems such as digestive
disorders & diseases. Mostly because of hunchback syndrome and because the
stomach is pressed. Keeping this view, including many more benefits, Baba
has graciously introduced this above rule. Everyone should follow this and
then they will realise the deeper aspect of its value.

Amongst conscious people it is commonly known that soft beds lead to the
onset of many diseases including incurable backaches and joint pain.
So one should be aware. One should not fall in the trap of momentary
pleasure and invite more dangerous diseases.

Note 2: Revealing the spiritual sigificnace of this point, Baba guides us
that those who are using a hard bed in day to day life, their body becomes
more and more capable for intense psycho-spiritual practice. Such sincere
sadhakas keep away from using a pillow also.

Read Full Post »

Date: Fri, 23 Jul 2010 18:46:54 +0530
To: am-global@earthlink.net
Subject: Ghosts Exist: Keshavanandji Says


Intro to PS: This following song is unique in its own special way. Here
Baba, in an indirect manner, is talking to the devotee and consoling him
about his situation.

“Jale bhara’ a’nkhi yadio toma’r…” (P.S. 1445)


O’ my dear, I can see that Your eyes are filled with tears. Please tell
me why you are so sad– such that You could not even manage to attend to
your basic duties. Which divine Entity came and stole Your heart. He
left, took away Your heart, and He did not return. Who is that who did
that to you.

Even then please don’t cry, that very divine Entity will come again. No
doubt He left you alone and He went off to some far distant place. And
He does not come close these days. But that type of strength He does not
have that He can keep Himself away forever. Yes, He keeps Himself
distant from You; but your love He has not forgotten nor can He ever
forget. He will surely come again.

O’ my dear, please tell me why you are so sad. Who has stolen Your
heart; in whose longing are you crying. That Ajana Pathik, that divine
Entity loves You very much, you should know…


In His recently published book, “My Mysterious Baba”, (2010, Hindi) Dada
Keshavanandaji shares many unique and devotional stories; efforts should
be made to get this book translated into various languages for sadhakas
around the globe.

Unfortunately, there are some critical errors in the book.

For instance in one story (pp. 11-12), Keshavananda puts forth the idea
that Baba actually told that ghosts exist. Dadaji’s account leads in
that direction, when in fact throughout His philosophical teachings,
Baba has clearly denounced the phenomenon of ghosts. Such an erroneous
claim has numerous ramifications.

Here then we should set the record straight, lest anyone get confused or
get the wrong idea.


In the preface to His book, “Strange Experiences”, Baba clearly tells
that He does not believe in ghosts and refutes their existence entirely.

Baba says, “Let me state at the very outset that I am not a believer in
ghosts and spirits, demons and devils, or heaven and hell, because I
have found no logic behind their existence. I know that whether ghosts
and spirits or demons and devils, everything which bears the imprint of
the supernatural is only the play of the mind. The appearance and
disappearance of such things takes place in the various kos’as [layers]
of the mind due to variations or possible variations in physical or
mental circumstances.” (Strange Experiences, ‘Preface’)

In His above teaching, Baba further explains that the entire “ghost”
phenomenon occurs within one’s own psyche. As Baba says, it is just a
“play of [one’s own] mind”.

Then in the Q & A discourse, “Some Questions and Answers on Ananda Marga
Philosophy – Section B”, Baba directly asks and answers this question
about ghosts.

“Q. 56 Do ghosts really exist?”

“Ans.: – Those strange figures which we call ghosts are mainly figments
of the imagination. When the mind is in a weak or vulnerable state, what
was previously created in the imagination now appears to be real.” (TK-3)

So in the above query, Baba tells that not only are ghosts imagined by
one’s own mind but that such so-called apparitions tend to occur with
unit minds that are “weak” and “vulnerable”.

And finally, Baba issues this most conclusive statement.

Baba says, “Ghosts do not exist.” (SS-4)

Thus under no circumstances should anyone be led to believe or think
that Baba or His philosophy supports the existence of ghosts.


In his book however, Keshavananda Dada presents the topic in a totally
different manner: Dadaji writes as if both Baba and AM philosophy preach
the existence of ghosts.

In the chapter, “Parama Purus’a Ma’khan Chor” (Parama Purusa is a Butter
Thief), Dada recounts the scene from a 1964 Ranchi DMC where Baba is
talking about the powers of sadhana and how to cure an obsessed person.
Thereafter, Dada narrates how one attendee of that DMC, Nanda Kishor,
returns back to his village and uses Baba’s stated strategy to free
someone who had been captured by ghosts. Local priests had not been able
to save the person, but now our margii brother enters the scene and gets
rid of the ghost.

Thus from Dada’s written account, it looks as though at DMC Baba is
giving credence to the existence of ghosts as well as supplying the
technique to combat them.

Yet we all know Baba says that there is no such thing as ghosts.


There are a number of reasons why it is important for Dadaji’s book to
be corrected:

1) Many or most are aware that Dada Keshavananda served as Personal
Assistant (PA) to Baba for many years. Thus readers will place great
trust in Dada’s words and stories. They will honor his account as
something very special since he spent so much time with Baba. Innocently
they may conclude that if PA Dada is telling that Baba gave the recipe
to get of rid ghosts, then certainly ghosts exist.

2) Most people in the society do not study philosophy – that includes
those within and without of the Marga. Instead people get most of their
information from personal experiences, stories, and human interactions.
Hence, even though Baba has stated very clearly in His teachings that
ghosts do not exist, that domain of knowledge is not accessible to most
people. Instead they will form their ideas based on stories like that of
PA Dada. Thus it is very critical that such stories are written properly
and put forth the right teaching – otherwise readers will be led astray.

In the first phase they may simply believe in ghosts; in the second
phase they will start making ritualistic offerings to please those
so-called ghosts; finally in the third phase, they will start forming
businesses based on the existence of ghosts.

3) So many around the globe already believe in ghosts – in some form or
another. Indeed most are absolutely terrified of them. In some corner of
their mind or more, people are afraid. That is why they are scared to
walk in the dark or fearful of entering into an empty house. They may or
may not wish to admit this publicly, but many, many people suffer from a
fear of ghosts.

From the most simple, rural communities to the most technologically
advanced places on earth – and all points in between – there is a long
history of ghosts, haunted houses, witches, goblins, and all kinds of
apparitions that people label as being ghosts. Even in advanced land of
the US, there is a day dedicated to acknowledge ghosts known as
Halloween. On this day, children’s subconscious fear of ghosts is born
and this phobia will remain with them their entire life. This leads to
so many problems and unfounded fears etc.

The rational teachings of AM have been given to dispel these fears and
myths – not legitimize them. So this a very key point for why Dada’s
book needs correction. Stories about Baba should not serve to reinforce
crude and harmful dogmas – like the existence of ghosts – that plague

4) The next problem is that readers from the public – and maybe even new
people in the Marga – will think that Baba’s teachings are full of holes
and self-contradictory. People will think our AM shastras are no
different from the Bible, Koran or puranas. Those so-called holy texts
are full of self-contradictions and now our AM books fall in that same
category. In some places it is stated that ghosts exist and in others
the existence of ghosts is refuted. This type of rampant hypocrisy
should not be present in our AM books. Yet because of the way Dadaji has
written his story. i.e. legitimizing the existence of ghosts using
Baba’s name, that is the unfortunate direction things are headed. In
that case, the general populace will think that AM is just a repeat of
the dogmatic religions.

5) All in all, Dadaji’s book of Baba stories is very good and it would
be a shame for a few weak points to undermine the entire book. Rather,
those weaker elements should be corrected. That would be ideal. But in
truth, the reprinting of AM books hardly ever happens – and when it does
it can be years and even decades later. After all it took 20yrs to write
this book so who knows when a reprinting is going to happen. Best then
is to simply tear out those wrong pages entirely. Or one can use a thick
black marker to cover up those wrong stories, or use a scissors and cut
those pages out of the book. That is the best way to remedy the
situation under the current circumstances.

The main thing is that we should not spread those wrong teachings; other
sadhakas and members of the public should not get exposed to those
mistaken ideas. That will only lead to confusion and more problems. That
is why it is absolutely necessary to tear, cut, rip, or cross out those
pages from the book. In no place should the existence of ghosts be

And of course when a proper reprinting of the book is done, then
sadhakas of the Marga should get the opportunity to delight in reading
Dada’s book in its entirety – and get the proper teaching that ghosts do
not exist. Dadaji can include that very same story, he should just
recount it in a different way and not say that this phenomenon was a
ghost. A good editor and learned sadhaka can easily make the story flow
properly and project the right ideological teaching.


If we ignore this problem then the purity of our AM teachings will be
lost. Baba has given something yet because of false elaborations, people
are doing something else – like fearing ghosts, worshiping them, or so
many other nonsense things. You may be thinking that this is an
impossibility, but this is the very way the a path gets degraded. Little
by little the teachings are misinterpreted or wrongly presented, then
people start following those wrong things and finally the path itself is
tainted. It is not a far off possibility, rather this routinely happens.
We should not let our Marga meet this same awful fate. We should be


In order to make the point perfectly clear and to ensure all sadhakas
have access to Baba’s exact words, here are more of Baba’s refutations
about the existence of ghosts.

In this first teaching Baba is contrasting the projection of Cosmic Mind
with that of unit mind wherein He furthermore states that ghosts are
merely a creation of the unit mind (i.e. one’s imagination) and are not
part of this practical world.

Let’s examine it this way: If people start thinking in their own mind
that there is a ghost which has a big tooth and eats people then because
of that repeated way of thinking in their subconscious mind, that
dogmatic idea overpowers their conscious mind. It is just like when we
dream – then during sleep that dream appears to be real. Similarly, in
an awakened stated, when the subconscious mind controls the conscious
mind, then the thought of a ghost becomes real. That is the idea Baba is
conveying in His below teaching.

Baba says, “You know, philosophically, whatever we see in this universe
is, we may say, a positive hallucination created by the Supreme
Consciousness (Parama Purus’a). Whatever He thinks is seen by the nerve
cells of the individual mind. The difference between this practical
world and ghosts is that in the case of ghosts the suggestion comes from
the individual mind; one’s own thought is projected outside.” (YP)

In this next guideline, Baba scientifically explains how due to
glandular defects one will suffer from various psychic hallucinations
like ghosts. Although people see ghosts due to their own defective
psychic imagination, but in some rare cases that imagination is caused
by their physical deficiency. In the following paragraph Baba explains
how this happens.

Baba says, “If there is under-secretion of the hormones from the
prostate gland, a person will develop a fearful nature and suffer from
psychic hallucinations. One may even see a ghost in broad daylight.
Under-secretion, or low secretion, from the prostate gland creates this
psychology.” (YP)

Finally, Baba states that the existence of ghosts is utterly “baseless”.

Baba says, “When people say that there is a ghost in such-and-such tree,
it is totally baseless.” (Karma Yoga)


How is it then that people claim to see ghosts? The following is Baba’s
beautiful explanation for how people get obsessed by their own personal,
defective thoughts. Tragically, they end up seeing the things which do
not exist, such as ghosts – all because of their faulty thinking.

Baba says “Suppose in daytime you are in a lonely place. It may or may
not be a lonely place. Suppose in daytime you are alone in a big house,
and some people told you that there is a ghost – ghost…ghost.” You heard
it. The acoustic wave touched your mind, touched the subconscious
portion of your mind, and after that you are told, “You know, Mr. X,
there is a ghost in this house.” And you are Mr. X. “There is a ghost in
this house.” All the nerve fibres fail to function. What will happen
then? Just touch the conscious level of your mind, and as an
extro-objective creation, as an external reflection of your very
ectoplasmic stuff, you will see a ghost. And what sort of ghost will you
see? The description of a ghost that you read in your books or you heard
from your granny, “A ghost is like this.” In broad daylight you will see
the ghost.” (AV-12)



Those who do kiirtan and sadhana regularly have a healthy mind. In that
case their conscious mind, subconscious mind and unconscious mind
function well. Such persons will not be able to see ghosts because their
mind is not defective. As Baba states, ghost only exist for weak-minded
people, i.e. those whose thought processes are not proper. Their mind is
filled with all kinds of complexes and dogmas etc. In that case most
certainly they will suffer from psychic disease like ghosts. The only
way to save yourself is to do sadhana and kiirtan etc.

Unfortunately, in the west health care professionals do not know how to
treat those with an imbalanced mind, so they administer drugs to them
but that only creates another type of problem. In that case patients can
imagine that some dark soul is commanding me. In the west, psychiatric
institutions are filled with people suffering from this very problem –
and this is prevalent everywhere. And the root cause is a faulty
thinking and the mistreatment thereof.

Again the main solution is to clean the subconscious mind by feeding it
dharmic ideas – not crude dogmas. Then the person will develop right
thinking and a healthy outlook. For this, sadhana and 16 Points is
needed, not drugs.


All in all, through the vast gamut of His teachings, Baba employs this
main teaching for ridding people of their irrational fear of ghosts. In
His discourses He refutes their existence by explaining that ghosts are
merely a play of one’s own mind or a figment of the imagination. In this
context, Baba references topics like the philosophy of mind and
bio-psychology etc. We should all have a clear understanding about this.


By Baba’s grace He has given all the teachings to guide the humanity
onto the path of truth, including dispelling people of their unfounded
fears of “ghosts”. All the books that margiis and acaryas write should
complement Baba’s teachings – not contradict them.

On the whole, most of the stories in Dada Keshavananda’s book are fine,
but some have critical mistakes – especially this one about ghosts. We
should not ignore this matter, rather we should resolve it. Those who
have the book should tear out those wrong pages so others do not read
them and get misguided.

Also please communicate directly with Dadaji. Those unsold books should
be blackened out with a marker on those pages that are incorrect.

Please understand I have great regard for Dadaji; he has written some
beautiful stories. In that case the wrong pages are like one drop of
urine in a delicious platter of food – that drop will ruin the whole
thing. Except for a few pages here and there, the book is otherwise fine.

We must remember that Dadaji wrote this book to glorify Baba but he is
moving in the opposite direction – especially in these critical
mistakes. After reading please kindly forward this letter to Dadaji.

When our books are proper and when one does proper sadhana, one will
have a balanced mind – free from all kinds of fear and complexes. That
is Baba’s special blessing.

Baba says, “Maintaining a balanced mind is one of the greatest virtues.
There are no complexes in a balanced mind. One neither feels inferior
nor superior to others; one never fears anybody nor ever gets perturbed.
One maintains a mental balance.” (AV-5)



Some weeks ago (28-06-10) this below letter was posted wherein
Keshavananda misunderstands Baba and wrongly attests that the god of
death can make mistakes and take the wrong person by accident:


Some people due to their defective thought process think that they
themselves are ghosts. With their weak mind this happens – especially
with females. Baba explains below.

Baba says, “When a dream-object, an object of imagination, seems to be
absolutely real, in such cases there is also a marked change in the
personality also. Being obsessed with ghosts is a case in point. People
who are obsessed with ghosts think that they have become the ghost.
Being possessed by spirits is yet another case of this type: the
affected persons think of themselves as a deity. Now, in order to free
their minds from the thought of ghosts, one will have to induce a
traumatic jolt in their bodies; one will have to create some sort of
frightful circumstance that will startle them. Various methods may be
used for this purpose, after which they will realize their error: that
they wrongly identified themselves with their mental objects.” (AFPS-7)

Note 3: THE FULL Q & A

Here is Baba’s full Q & A about the (non) existence of ghosts. Those who
do not have the book can reference that passage below.

“Q. 56 Do ghosts really exist?”

“Ans.: – Those strange figures which we call ghosts are mainly figments
of the imagination. When the mind is in a weak or vulnerable state, what
was previously created in the imagination now appears to be real.”

“In a dream, due to the dormant state of ka’mamaya kos’a, the
thought-vibrations of manomaya kos’a appear real (this we call a dream
when we wake up). When, due to extreme fear, stupefaction, crudity, or
an excessive expression of any ripu or pa’sha, the ka’mamaya becomes
temporarily suspended in the next higher kos’a and the imagined objects
appear real. This is also the case when a person sees various gods and
goddesses. Psychologically, seeing a ghost, god or goddess is the same
thing; none of them actually exist.”

“When hypnotized by someone, a person starts perceiving things as per
the commands of the hypnotist. In this state, when the ka’mamaya is
dormant a person feels that his imagined objects are real. Often,
weak-minded people see ghosts, gods or goddesses of relatives. Such
visions are auto- or outer-positive-hallucinations. Conversely, when
people declare the absence of things which are actually present, it is
called auto- or outer-negative-hallucination.”

“This clarifies that those who emphatically claim that they have seen
ghosts are not wrong. It is due to the illusions of the negative or
positive hallucinations that they see these things.”

“It is also possible for the mental ectoplasm of a strong willed person
to force a body-less soul to inhabit a body according to its sam’ska’ra
and thus create a ghost. The existence of that so-called ghost depends
upon the person’s whims and desires. This type of ghost is not the same
as the commonly known ghost. To force a soul to inhabit a body by
utilizing one’s mental ectoplasm (citta) is a very bad thing and good
people will not do such things simply to show someone a ghost.”

“Those who think that ghosts appear periodically with the help of their
own ectoplasms to fulfill their desires or to express themselves are
wrong. In fact, the ghost is created out of their mental ectoplasm and
does not have an independent soul. The soul of the person whose
ectoplasm created the ghost is also the witnessing entity of the ghost.”

Read Full Post »

Date: Thu, 22 Jul 2010 20:08:28 +0530
To: am-global@earthlink.net
From: NJK Majumdar
Subject: How to Improve Sadhana: Part IX


“A’nkhir ba’dal mucheche ka’jal, ka’r katha’ mane par’e balo na’…” (PS

PS Intro: This is the song when Baba is talking to the devotee in disguised
fashion. In particular He is speaking about the melancholic feelings of
that sadhaka.


Please tell me whose longing brought rain in your eyes such that the
ointment of the eyes washed away in result. Why is sleep not coming in your
eyes. In whose longing are you feeling restless. Please tell me the tales
of your heart. Why are you not expressing anything.

This is the most charming atmosphere of the intoxicating night. When all
the directions are charged with divine love. The aroma of flowers is
spreading all around. This is the most blissful time…

In whose longing are you remaining awake in hopelessness? In whose
longing have you forgotten fear, shyness, and all kinds of complexes; this
happened due to His love? Please let me recognise that entity who has
stolen your heart.

The black clouds of the mind– the feeling that your beloved is distant
from You– those dark clouds cannot remain for a long time. With the
practice of dharana and dhyan, gradually they will go away.

You should know that after bad days naturally good days are going to
come. Thinking this don’t worry. Very soon your dear-most will be close to


As sadhakas of Ananda Marga, we have Baba’s special blessing as He has
graciously imparted to us all the great secrets for living a dharmic life:
Full of peace, joy, & supreme ideation.

Of course the seed form component of Baba’s grand formula for ideal human
existence is Sixteen Points. Each and every Ananda Margii benefits each and
every day from following these exclusive and sacred guidelines. On no other
path of life can such gems and jewels be found. These are unique to AM.

And all the while it is our ongoing endeavour to develop greater and
greater precision and naturalness in following these Sixteen Points.

Keeping this in mind it will be very inspiring to hear others’ revelations
and practical advice for adhering to Sixteen Points. Here below are a few
basic thoughts and reflections about Point #5: Vyapak Shaoca, commonly
referred to as half-bath in English.


While all are aware about the step by step process for doing half bath, the
exact system is appended below for reference sake. Here first then are some
of the established and proven benefits of vyapak shaoca.

1. Increased concentration, alertness, and overall freshness.

2. The human body generates heat and if it is not cooled down then the
various body systems cannot function properly. So by applying cold water it
helps to cool the inner organs.

3. One of the main aspects is the exchange of blood. The blood near the
skin gets cooled and pushed to the inner core thus squeezing the hot blood
from the body’s core and forcing it to get pumped toward the skin to fill
the gap where it can then be cooled.

4. Increases circulation as it does not allow the blood to pool in the
limbs of the body.

5. By doing half-bath the blood goes toward the stomach and that added
blood helps facilitate the digestive process.

6. Helps prevent negative dreams. By doing half-bath before sleep that
also aids in digestion as the body rests and proper digestion helps prevent
negative dreams as it does not allow the lower cakras to get overheated.

7. It helps cure and prevent multiple types of bodily disorders and
diseases as outlined in Yaogika Citkitsa (Yogic Treatments).

8. Many more benefits including being one of the Baba’s ‘Secrets for a Long


By the above description it is quite clear that Baba’s special process of
vyapak shaoca has a dynamic and regenerative effect on the body. For this
reason Baba has given the special name: ‘Vyapak Shaoca’.

The first term ‘vyapak’ means thorough, detailed, complete, enhanced etc.
And the 2nd term shaoca is commonly defined as cleanliness– when in fact
it is much more than that. Because in His famous discourses on yama and
niyama, Baba uses 5 pages to describe the overall process of shaoca.

By all this it is clear that vyapak shaoca is a special restorative and
purifying process for the entire body. Yet for lack of proper translations,
the oversimplified English phrase ‘half-bath’ has been given as the
translation of Vyapak Shaoca. But clearly the half-bath phrase fails to
capture the real spirit or essence of Vyapak Shaoca. That is why many
sadhakas feel that a new and better English name should be given – thereby
correcting the translated term that was haphazardly applied by various
in-charges etc.

Till then, simply using the Sanskrit word Vyapak Shaoca is more apt. Just
as the Sanskrit terms sadhana, mantra, upavasa etc far exceed their English
counterparts: meditation, incantation, and fasting.

Baba says, “There is no proper English word for the Sanskrit word ‘mantra’.
We use the word ‘incantation’ for mantra, but it is not a proper word for
the Sanskrit term.” (AV-23, p.115)

And regarding the word upavasa Baba again points out the deficit of the
corresponding word in English.

Baba says, “‘Upavasa’ – on these days of fasting, what are all spiritual
aspirants to do? Mentally they should live near their Lord…these days are
known as ‘upava’sa’. The word ‘fasting’ does not represent the proper sense
or proper spirit.” (AV-6)

Likewise the overly-simplified, if not insufficient sounding term ‘half
bath’ is unable to carry the spirit of vyapak shaoca.


As every Ananda Margii knows, vyapak shaoca is to be done before and after
food, before meditation, before asanas, and before sleep.

Baba says, “Before morning and evening Sadhana, either do Vyapaka Shaoca or
take full bath.”

Baba says, “Before and after meals, and before sleep, do Vyapaka Shaoca
with cold water. If it is very cold, use lukewarm water.”

Baba says, “Before practising Asanas, do Vyapaka Shaoca or take a full
bath. Vyapaka Shaoca must also be done before daily meditation; if Asanas
are done with daily meditation then it is not necessary to do Vyapaka
Shaoca separately.”

Baba says, “Before taking food and before going to sleep, do Vya’paka
Shaoca with cold water, or in cold weather, with lukewarm water.”

All these above guidelines come from Caryacarya part II and part III.


Here below are two of Baba’s beautiful teachings about Vyapak Shaoca and
the other guidelines of Sixteen Points.

Baba says, “If you follow Sixteen Points, your longevity will be greater.”

Baba says, “…The complete seeds of welfare in all the spheres–physical,
mental, moral, social and spiritual–are embedded in the Sixteen Points.
Hence be firm on the Sixteen Points.” (Ananda Vanii #45)



Baba says, “Method of doing Vya’paka Shaoca: At first wash your genital
organs; then hands up to elbows and legs up to knees; then, taking a
mouthful of water, splash water on the eyes and face at least twelve times.
Finally wash the ears and the neck.” (CC-2, chapter 2, Point #4)

Here special attention is to be given to apply a generous amount of water.
That does not mean that water should be wasted, but at the same time
rubbing just a few drops of water on the limbs etc will never suffice. Then
no benefit will not result. Rather to properly do vyapak shaoca, one may
need several liters of water. More can be said about this, but at the very
least we should all understand that without proper amounts of water the
necessary cooling process can never occur. So half bath is not just
about superficially rinsing the skin.

Real Meaning

Baba says, “The indomitable mental force aroused as a result of collective
Iishvara-Pranidhana will help you in solving any problem small or big on
this earth. It is for this reason that you should always have a zeal to
attend the weekly Dharmacakra regularly.” (GHC, last page)

Note 1: In His Encyclopedia– “Laghu Nirukta”– on page 191 Baba explains
that one of the meanings of ‘cakra’ is family, society, collection, or
body. Thus the real meaning of dharmacakra is ‘family of dharma’. Similarly
Brahmacakra means ‘family of Brahma’. We all know that the family of
creation is the entire family of Brahma.

Note 2: Baba is the Propounder of AM philosophy and in that philosophy He
has used various Sanskrit terms. To clarify the meaning of those terms Baba
has given His own grammar books and encyclopedias etc. So those who want to
learn AM philosophy indepthly have to study Baba’s teachings on grammar
also. Otherwise most of the concepts will remain beyond one’s grasp.

Read Full Post »

Date: Wed, 21 Jul 2010 14:37:48 -0000
From: NJK Majumdar
Subject: Story: Onion & Garlic Purified by Guru Mantra


“A’lora pathik ese geche tamah na’shiya’…” – P.S. 467


By His divine grace the almighty Parama Purusa, the Traveler of
divine effulgence has come and all the darkness has vanished by
His august advent. The lethargy, drowsiness & staticity have gotten
destroyed. The walls & gates of the jail have been smashed by His grace.

In a flash– blink of an eye– He has destroyed the dogma and crudeness
which had accumulated since hundreds of years. All the dark clouds of
confusion and dilemma have been removed. Now in each and every
direction– wherever one looks– the effulgence of spiritual bliss is
spreading and floating, bring smiles on the faces of one and all.

O’ my friends, family members, brothers and sisters, please do not
remain distant and away. Do not keep yourself separate and alien. Please
come close. The Divine Entity has come and spread His love all around.
Sing and dance with the happiness of the infinite attraction and
inspiration of His divine vibration…



By Baba’s grace– over the years– I have had innumerable opportunities
to travel around with our various Dadas. And while that was usually
quite inspiring for me, I also did get a first-hand view how some of our
Dadas have taken to “following” 16 Points.


In particular, there is one Dada who I have traveled with on several
occasions and he has one very special type of practice. On his longer
train & bus journeys he usually fails to bring sufficient food with him
so he often purchases food along the way. But fruits alone do not
satisfy him so he often buys cooked vegetable dishes while traveling. I
have seen him do this when traveling across Utter Pradesh, to and from
Delhi, throughout Maharashtra, to and from Kolkata, and in so many
places. Always he purchases cooked vegetables (subjii) and flat bread
(roti) to satisfy his hunger.

And while I certainly do not like to see any Dada go hungry, it also has
to be noted that all these cooked vegetable items from the various
stalls are laced and filled with onion and garlic. That onion and garlic
has been fried and boiled into the dish such that all the food is
totally saturated with those ta’masik spices– and then of course there
are also some whole pieces of onion and garlic still floating around the
dish. But those are mostly “lifeless” as already all their ta’masik
essence has been squeezed out of them and spread throughout the dish.

Anyway, please excuse me for saying so, but Dadaji would eat this type
of cooked vegetable filled with onion and garlic on so many of his train
& bus journeys. This I have personally seen– as have so many other
margiis. Many of us have witnessed this Dada do like this.

Even then there is more to tell.

Because Dadaji’s “special” way of treating the matter was to pick up one
of those lifeless pieces of onion or garlic, toss it aside, then say
guru mantra, and then eat a mouthful of vegetables– those very same
vegetables that had been cooked & saturated in those onions and garlic
for hours and hours. It was and is quite a sight.

Unfortunately, such are the eating habits of Dada Citsvarupananda during
his lengthy train & bus journeys. Somehow Dadaji thinks that he is
escaping all the ta’masik effects of the onion and garlic by taking guru
mantra. But, if we use our rational mind, we know that this is not the
case. This is not the system: i.e. eating ta’masik things like onion and
garlic all day long and then saying guru mantra as if everything is all
perfect. I do not think this is how Baba wants that we should follow 16


While running the organisation, Baba was extremely strict that everyone
properly follow 16 points and yama and niyama. He was scolding and
pointing out everyone about this. If anyone ate onions, or meat, or
garlic, or did any nonsense thing, then He would strongly rebuke and
point out that Dada.

And this scolding had one marvelous benefit: It taught us the devotional
practice that He knows everything and that He is always watching us. And
that is the basic essence of second lesson: To live one’s life thinking
that Baba is with me watching my each and every action. That is the
cream of second lesson and by this way one cannot do anything wrong.

And if anyone temporarily forgot this fact– and would indulge in some
crude deed– then Baba would remind them that He sees everything by
scolding them in front of all. By this way, everyone– especially
Dadas– would be careful to follow 16 Points.


But after 1990, many forget this divine fact that Baba is always
watching. So for their own convenience they would do what they like.
Because there was no reporting or dharma samiiksa to remind them that
Baba is watching. Rather they just thought that Baba is gone. Such was
their degeneration of mind.

And in that way, various Dadas like Citsvarupananda adopted negative
practices like eating onions and garlic etc. Because they think that
Baba is gone so therefore it is ok. But of course this is not the proper

Unfortunately, many of our Dadas have adopted this faulty outlook and in
that way they skip their fasting, overlook their sadhana lessons, do not
go out for kapalik, indulge in sex, etc etc. This is the tragic result.

And always it starts small– with a small infraction– and they
rationalise that wrong action and gradually that negative deed
multiplies into a bigger and bigger problem. Until one is totally
degenerated– inside and out. In that case, with some of our Dadas, they
only wear the sannyasi dress, but they themselves are not sannyasis.


The only way to avoid this tailspin is to cultivate the devotional
practice that Baba is always with me and watching me. Then one will
always abide the the rules and regulations of dharma and not fall into
the quagmire of sin and degeneration.


Here Baba warns us of the harmful effects of eating ta’masik food. So
Dada C and others should give up their negative ways because Baba does
not approve of the crude practice of eating onions or meat and then
befooling oneself by saying guru mantra. That is not the standard method.

So here is Baba’s warning about the ill effects of ingesting ta’masik foods:

Baba says, “Cells generally grow out of light, air, water and the food
we eat. The nature of food and drink has its effect upon the cells, and
consequently also influences the human mind. Obviously each and every
sa’dhaka, or spiritual aspirant, should be very cautious in selecting
food. Suppose a person takes ta’masika, or static, food. The result will
be that after a certain period, static cells will grow and exercise a
static influence on the aspirant’s mind. Human beings must select
sa’ttvika, or sentient, or ra’jasika, or mutative, food according to
time, place and person. This will lead to the birth of sentient cells,
which in turn will produce a love for spiritual practice and help in
attaining psychic equilibrium and equipoise, leading to immense
spiritual elevation.” (YP, ‘Food, Cells, & Mental Development’)


By Baba’s grace we should always think that He is with us and watching
us, then we will always be strict adherents of 16 Points and progress on
the spiritual path.

Baba says, “The idea, the spirit or the secret to develop devotional
cult is to think, while doing anything, while doing any mundane duty or
doing any spiritual practice – you should always remember that He is
Subject, He is seeing what you are doing. He is hearing what you are
thinking. You cannot do anything secretly. He is always with you.”

“This idea has got one advantage and one disadvantage. The disadvantage
is that you cannot even think secretly. All your thoughts are
tape-recorded by Him. You cannot think secretly. And the advantage
is that you are never alone; He is always with you. You are never
helpless, you are never shelterless, you are never weak, you are
the strongest personality of the universe, because the Supreme Entity
is always with you.” (AV-12)


Brave Persons

Baba says, “Do not remain worried about your individual problems at all.
Be prepared to carry your own burden and be prepared also to carry the
burdens of others. Then alone are you brave. Be dagdhabiija. Everyone
has his or her own individual problems. Do not try to pass them on to
others. On the contrary, bear the burdens of others. No one is your
enemy. Be ready to bear the burdens of others.” (AV-30, p.4)

Read Full Post »

Date: Tue, 20 Jul 2010 15:47:17 -0500
From: RJ Watkins
To: am-global@earthlink.net
Subject: Current Events & Money Issues


“Sukhe ele na’ko, shoke sa’ntvana’ dite ele…” (PS 3091)


Baba, when I was feeling happy and content that time when You did not
come. Those days I was so enamoured with myself and I was so involved in
my own glory that I did not even think to call You. So You did not come.
But when I lost all that happiness and when I become drowned in my
sorrows of self pity and when I was suffering and overwhelmed by various
problems, then by Your grace You immediately came and consoled me. Baba
in that desperate moment You graciously relieved me of my grief.

Baba, I did not ever feel that You are mine. In this life I was always
suffering from the vanity and ego of my own I-feeling. Those days I was
thinking that ‘I am everything’. Due to my ego I did not accept You as
the Supreme One– as my Goal. I did not take You as that most loving One
who can solve all my problems; I did not surrender at Your feet. Baba,
even then by Your grace You came deep inside my heart and became mine.
Now, by Your grace, I understand that You are ever helpful and that You
remain with me always.

Baba, those days when I was overwhelmed by that severe suffering, I did
not outrightly tell You about my problems. I did not openly say
anything. I did not express my pain to You. But because You are
ever-present in my heart and because You are my eternal shelter, with
Your infinite compassion You fully understood the desperate state of my
mind– You understood my sorrow. And by Your grace You instantly poured
Your eternal sweetness and love. By Your grace You filled my whole
existence with Your divine bliss.

Baba, due to my ego and vanity I could not recognise you. You were
showering huge grace on me but I could not recognicse that. I thought
that due to my own qualities everything was happening. In those happy
times I could not recognise You. Only did I begin to recognise You in my
sorrow. Baba, in my state of terrible suffering, when the mountain of
misery started falling on my head, then all my friends left me. I was
all alone. When I was happy then they were along with me but when I
became sunk in misery all those friends disappeared. Baba, You are the
exact opposite. When I was sunk in woe then by Your grace You
immediately came and removed all my pains and troubles. Baba You bathed
me in Your infinite love. Filling my I-feeling with Your bliss, You
surrounded me each and every second. Baba, You showereed Your grace and
saturated my heart.

Baba, You are so gracious. You are love Personified. You have done
everything for me. Baba, I surrender at Your alter…


Right now the world is in an economic quagmire, desperately wondering
how to fix the economy.

Communism is gone; capitalism is reeling; and all kinds of band-aid
approaches are in vogue to revive the current free-market system. The
most common measure in the US being the so-called stimulus program,
wherein the government prints & pumps huge amounts of money into the
economy. While so many other countries are cutting back dramatically on
their spending such as in Europe and South America.

But these token approaches are not bringing stability. Each and every
day we see the economic landscape changing – even witnessing entire
governments like Greece going bankrupt, or nearly so.

In Ananda Marga, we know that the only real solution is Baba’s teachings
on Prout and His samaj theory. These self-sufficient economic units are
the answer for today’s problems as well as the way of the future.

This letter aims to highlight our samaj theory and apply it to present
world circumstances like Greece’s place into the European Union (EU). By
these practical examples, we can better understand, value and utilise
Baba’s Proutistic teachings.

If the current economic turmoil is not properly addressed, then
everyone’s financial situation is jeopardised – the banks, the stock
market, even government bonds may all become suspect. And those are the
main places where we keep our money. So we should be in tune with this
critical issue on the macro level as it will also affect our personal


To review, a socio-economic unit, or samaj, is based on certain criteria.

Baba says, “While forming socio-economic units, several factors should
be considered. These include same economic problems; uniform economic
potentialities; ethnic similarities; the sentimental legacy of the
people; and similar geographical features.” (PNS-13)

These elements allow a particular region or area to rally around certain
common bonds and sentiments, complementary resources & landscapes, and a
shared vision, all of which allows them to function as an independent,
self-sufficient socio-economic community. That is what a samaj is.

Such socio-economic units will enable each area to grow well, valuing
their human and natural resources. Such samajas (i.e. socio-economic
units) will not allow stronger economic regions to come in and capture
all their natural resources. Thus they will avoid one of the major
pitfalls of capitalism that plagues the world today.

At present, places like Africa, the Philippines, South & Central America
and even parts of India which are rich in natural resources fail to
develop a thriving economy because they sell their own natural resources
to more industrially developed nations and in turn those poor countries
buy back those same resources in the form of finished goods from those
wealthy nations.

For instance, wood from tropical areas gets made into furniture by more
industrialised nations, and then those poor countries become the
consumers of those goods. Hence those impoverished areas do not develop
an economic surplus from their own resources – rather they face an
economic deficit even though the raw materials are from their own area.

This is the not way to go. With Baba’s samaj system, the resources and
assets of a particular region or samaj stay within that area. That will
enable each samaj to grow.

Baba says, “Each socio-economic unit should prepare and implement its
own developmental programmes. Factors like natural resources,
topography, river systems, cultural conditions, communication and
industrial potential need to be considered to facilitate proper planning
and development so that each unit will become economically
self-sufficient and prosperous.” (PNS-13)


Now we come to the point of Greece and the European Union (EU). As
everyone knows, Greece suffered a terrible economic collapse, and if we
do not learn from this, then such episodes will be repeated.

First let’s read Baba’s guidelines about merging samajas, or uniting
economic units. Although, Greece is not a samaj, per se, we have to
consider how beneficial their joining is with the European Union (EU).
And Baba’s below teaching sheds light on this matter.

Baba says, “Where there is economic parity, cultural mixing,
communication facilities and administrative efficiency, it will be easy
and natural for two or more adjoining units to cooperate, because they
will have attained a high degree of socio-economic uniformity. In such
cases they should merge to form a single larger unit. This will further
the welfare of their respective citizens and enhance their
socio-economic interests.” (PNS-13)

Thus, under certain conditions, samajas, i.e. socio-economic units, may
merge and that will be a fruitful partnership. The first condition for
such a merger is economic parity.

In the case of Greece and the European Union (EU), this condition of
economic parity was not met – as well as other missing requirements.
Greece, with its weak economy, joined the economic platform of the EU,
and in turn Greece had to compete with strong, industrialised nations
like Germany and France etc. Obviously Greece was not up to the task.

Germany is a country that thrives on exports and takes in large sums of
money. Greece’s economy could not compete in this way, so they mostly
became consumers of Germany’s finished products – like cars, machines,
computers and textiles etc. Plus the Germans invested heavily in Greece,
set up companies there and used the Greek labor force to build German

No doubt Greece does export certain products to Germany, but on the
whole Greece could not keep step with the more advanced economies of the
EU. This caused a lot of problems.

Baba “As each unit becomes strong and prosperous it will merge with
other units.” (PNS-13)

Here the main point is that when regions or nations do not share the
same economic strength, then they should not be combined together – not
until the weaker economy becomes stronger. That is Baba’s main warning.

So the very platform of Greece and the EU goes against our Prout policy.




We must remember that the European Union brought 27 countries together
wherein all use the same currency and economic platform. This gives
industrially developed nations a greater advantage and more opportunity
to sell their goods in poorer countries within the EU.

Ultimately that leads to a surplus of money in some countries whereas
other less industrially developed nations – like Greece, Spain &
Portugal – are put in a compromised situation and may even default. In
order to function, such poorer countries need subsidies and / or direct
help otherwise their per capita income will be very low in comparison to
rich countries. All because of a lack of industrialisation and the
inability to produce goods.

With respect to the EU platform, the rich countries get richer and the
poor ones becomes more poor. This is an ongoing phenomenon with no end
in sight – the situation cannot be fixed through capitalistic means.

When the economic strength of two countries is quite similar then they
can unite and form one currency. But when the economies of two countries
are not similar then a merger will not work. That is why even 20yrs
after the reunion of East and West Germany into one nation, still the
east is suffering from dire poverty and most of the money in the east is
controlled by the west. And when you take 27 countries of varying
economic capacity and put them under one roof, massive disparities are
going to develop. And that is what we see happening with the EU.


The above theory of wealth disparity does not just apply from one nation
to the next, but within nations as well.

In the US , when the various states united under one banner then certain
states were highly developed while some not. So the US federal
government started programs like Social Security and Medicare as well as
other safety nets to help those states that were not industrially
developed and lacked purchasing power. That is the only reason why these
states could function together. Still today within the US there is a
great disparity: Some states are extremely poor and some are very rich –
like California and New York are very rich. (Note: Here we are not
talking about the state governments but rather the overall flow of money
in the state.) Thus economic programs are needed to adjust for this
wealth disparity – but ultimately that is just a band-aid measure as well.

In India also, those states that are industrially developed – like
Punjab, Gujurat, Kerala & Maharashtra – are very rich in comparison to
poor states – like Orissa & Bihar etc- which are not industrially
developed. So that same formula applies here too. And those rich states
gobble up all the natural resources and profit from selling finished
goods made from raw materials in poorer states. There is an extreme
imbalance at work.


Hence it is not state lines or national boundaries that define a
socio-economic unit.

Baba’s guideline is that a samaj must be formed based on these following
factors: 1) same economic problems; 2) uniform economic potentialities;
3) ethnic similarities; 4) the sentimental legacy of the people; and 5)
similar geographical features. And then once formed, that socio-economic
unit must become economically self-sufficient and keep hold of all its
natural resources. Merging such socio-economic units, or samajas, can
only occur with samajas of similar economic strength.

Baba’s theory is applicable both inside and outside a particular
country. And it is applicable to the European Union also. When EU was
first formed, all the countries thought they would be better off, but
now it is quite clear that mixing poor and rich nations together does
not work. Rich countries get more of the benefit.

The conclusion is that the existence of the EU is threatened by its own
way of functioning. Industrially developed countries have more economic
surplus and less developed nations have less purchasing capacity . This
disparity creates problems – i.e. a downward spiral of the economy into
poverty. Tragically, this we are all going to witness if Baba’s
Proutistic teachings are not put in place.


Now the entire money market system is interconnected due to global trade
so when this imbalance is present in the EU, then the economic fate of
EU will spread and the whole globe will be affected.

In this present global climate some countries are supplying raw
materials and some are producing goods and selling to other countries.
Those countries producing something will be most benefited and those
supplying raw materials will face serious problems. That is the essence
of the matter.

Because banks are investing all over the globe, if a certain country or
region goes bankrupt then other places are affected.

So we should be careful about putting money in banks, stocks and bonds
as the economic future of the planet does not look good right now
because the current (defective) polices do not match Baba’s teachings.


Baba says, “PROUT advocates the formation of self-sufficient
socio-economic units throughout the world. They will work to enhance the
all-round welfare of the people in their respective areas and unite
humanity on a common ideological base. The interests of all local people
will be guaranteed and gain proper recognition. As each unit becomes
strong and prosperous it will merge with other units. The formation of a
world government will assist this process of integration. Socio-economic
units will thus facilitate the comprehensive, multifarious liberation of
humanity.” (PNS-13)

Rasa Deva


For a better understanding of this topic of socio-economic units and
Prout’s financial mandates, please read this following discourses:

Socio-Economic Groupifications
Developmental Planning
Some Aspects of Socio-Economic Planning
Some Specialities of Prout’s Economic System
Socio-Economic Movements
Decentralized Economy
Block Level Planning
Economic Dynamics

Baba says, “This has been our failing: that we neglected the spiritual
faculties of human life, we neglected the cardinal spiritual points of
life. If we are interested today in the welfare of this beautiful
universe, we should try more and more to accelerate the speed of
spiritual progress. If the acceleration of spiritual progress becomes
tremendous, then not only in the human world, but also in the physical,
psychic and spiritual spheres of the entire world — and not only of the
entire animate world, but of both the animate and inanimate worlds —
there will be tremendous progress. And this is what we want. Now we are
anxiously waiting for that crimson dawn on the eastern horizon.” (AFPS-5)

Note: Generally people do not realise this very thing which Baba has
explained above. To understand this fully it needs agraya’ buddhi
(pointed intellect). Only those who are blessed sadhaka can understand
that sadhana is the panacea.

Read Full Post »

From: George Kourakos
Subject: Which Do You Follow
Date: Mon 19 Jul 2010 21:46:02 -0000


“D’a’k diye diye balechile jege ot’ho je a’cho ghumiye…” (PS 2773)


O’ Lord, You gave the clarion call to those sleeping in the cimmerian
darkness: They were plunged in the spell of avidya maya, thinking that this
material world is everything. With Your divine call You told them ‘Awake,
arise– follow the path of bliss’. Your divine call saturated the sky, air,
and even the shade of the tree in the desert. That call resonated from the
dust of the earth to the top of the mountain, from the height of the hills
to the bottom of the ocean, from the burning desert to the snow-filled
peaks– everywhere.

That very call of the Divine Entity vibrated throughout the hot dry sand
to the riverbank and across the young green grass in the forest. It echoed
in all the ten directions. That divine call reached to the flower petals in
the depths of the heart and it vibrated the braids of the hair– the entire

Carrying the nectar of the river of love, the clarion call saturated the
glow of the evening sun. It also spanned across the whole horizon as well
as in the direction of the eastern sunrise.

Baba, Your divine call changed everything from staticity to divinity…

Note: When the divine vibration of Parama Purusa touches the devotee’s
heart then it feels like Parama Purusa is directly calling the devotee
with His own voice. These below passages from Baba’s discourses echo the
theme of the above Prabhat Samgiita– wherein His clarion call is
resounding everywhere.

[#1] Baba says, “In the crimson rays of the early dawn floats the trumpet
sound from the distant blue void. The call resounds: Arise, awake and waste
no time in sleep. Tear off the fog of dogma and march on smashing under
your feet the sky-kissing challenges of the rocky mountains. Remember that
victory does not come by itself. Victory has to be invited and welcomed
with sweat, the warmth of the blood and the fiery flames of hard labour.
The task you have undertaken has to be brought to its consummation. When
the mission is noble victory is sure to come. So do not sit inert wasting
your valuable time. Be ready to give a fitting response to the clarion call
of the cosmos. Be ready from this very moment.” (A’nanda Va’nii #70)

[#2] Baba says, “Ignoring all the obstacles on the way, you must rush
towards the real destination– Parama Purus’a. His sweet call rushes
towards you since eternity. Can you disregard that Supreme call and keep
yourself engrossed in the petty world created by Ma’ya’?” (TK-2)

[#3] Baba says:

“From time immemorial you have been listening to the sweetness of His
divine call. Can you remain oblivious to it, engrossed in your little world
created by Ma’ya’?” (AMIWL-6)

“With cosmic ideation set out from the starting point of moralism and
advance towards supreme realization. Your feet may bleed, cut by the thorns
scattered on the road, the sky, rent asunder by the lightning and crashing
thunder of the fearful storm, may fall on your head, but proceed you must.
You are a born fighter, To flee the battle in fear and hide like a corpse
in the hills is ultravirous to your existential vitality. You must advance
towards the Supreme Entity, your original abode, smashing all obstacles on
the path.” (AMIWL-6)

[#4] Baba says, “O’ human beings, you are fortunate. The clarion call of
the Universal has reached you. Not only has the call come, but you are
hearing it and it is vibrating in every cell of your body. Will you now lie
in the corner of your house as an inert being and waste your time by
clinging to old skeletons and bemoaning them? The Supreme Being is calling
you in the roar of the ocean, in the thunder of the clouds, in the speed of
lightning, in the meteor’s flaming fires. Nothing good will come from
idleness. Get up and awake the clouded chivalry of your dormant youth. It
may be that the path is not strewn with flowers and that inferiority
complex will be attempting to hold fast your each advancing step, but even
then you have to proceed onwards tearing the shroud of darkness. You will
tear the thick darkness of despair as you advance in the racing chariot
radiant with the Sun’s brilliance towards the attainment of the Supreme
state.” (SS-1)


It is the well-known fact that as A’nanda Ma’rgiis we have come onto this
earth to help and serve others: To make our own existence pure so that we
can bring welfare to the world. And in this grand endeavour Baba has
supplied us with one very great tool– satya.

Baba says, “Satya implies proper action of mind and the right use of words
with the spirit of welfare. It has no English synonym. The word ‘true’ or
‘truth’ would be translated in Sam’skrta as r’ta (to state the fact). The
sa’dhaka is not asked to follow the path of rta. One is to practise satya.”
(GHC, ‘Yama Sadhana)

Thus, per Baba’s dictum, when our thoughts, words, and speech reflect that
spirit of welfare then that is satya. And that is what Baba directs us to
follow in life– not r’ta. Because by adhering to the path of satya we can
best serve others.


Here following in this example, Baba clearly shows us the great use of
satya in the practical sphere.

Baba says, “Suppose your mother is taking food. A letter is received about
the death of your maternal grandfather. If mother enquires about the
contents of the letter, what reply will you give? If you adhere to ‘truth’,
you will reveal the news of her father’s death, which will cause a great
shock to her mind and she would not even be able to take her food. It would
be preferable in this case to state that all is well in their family. After
your mother has had her food, a mention of her father’s illness would
prepare the ground for her to bear the news of the tragedy. In this way,
even though something other than truth was uttered, the dignity of satya
has been maintained.” (GHC, ‘Satya’)

In His above teaching, Baba guides how satya always brings welfare to
others whereas r’ta can sometimes harm others. In that instance where r’ta
creates an unfavourable or detrimental effect on others, then we are to
follow satya.


Unfortunately some get confused and fall into the dogmatic Gandhian way of
thinking that r’ta is everything in life. But we should not get clouded by
such things. Rather we should understand why people get deluded into
worshipping the practice of r’ta.

It can be seen that some adhere to the faulty practice of r’ta because they
have seen how some opportunists resort to deception in the name of satya.
In order to satisfy their own self-interest such opportunists tell lies yet
justify that they are following satya.

Witnessing such cheats, some innocent people and even a few margiis may
feel that satya is therefore something that is not to be trusted whereas
with r’ta at least they know they are getting the ‘truth’. That is how some
fall into the mistaken belief that r’ta is the better path.

But this is all just a misunderstanding that is a tragic result of the
cheating that goes on in this present crude era. That is why innocent
people get confused.

As sadhakas we should wipe away any such confusions from the mind and
develop a pointed understanding of satya and make that our practice.
Because by this way we can bring maximum welfare to the world.


Here again Baba is giving the pointed mandate that in cent per cent of the
instances we are always to adhere to the practice of satya.

Baba says. “There is an ideological difference between rta and satya. That
which is a fact, which has happened or happens, is called rta. And the
ideation used for the welfare of the people is called satya.

Parahita’rtham’ va’ unmanaso yatha’rthatvam’ satyam.

“Using one’s mind or speech out of a spirit of welfare for others is satya.
It is said that one should take the shelter of satya, not rta.” (SC-2,

So by His above teaching Baba pointedly and conclusively tells us that ours
is the path of satya.


Here again Baba provides us with a practical example how satya is saturated
in the spirit of welfare whereas on some occasions r’ta is devoid of
benevolence. So in His following teaching Baba is again showing how we are
to adopt the path of satya– not r’ta.

Baba says, “For example, a person rushes to you for shelter. You do not
know whether he is guilty or not, or perhaps you know for certain that he
is not guilty. He is followed by a ruffian bent on torturing him. If this
terrified man seeks refuge in your house, and then the ruffian comes and
asks you regarding his whereabouts, what should you do? By adhering to rta
or truth you would inform the ruffian of his whereabouts. Then if he is
murdered, will you not be responsible for this murder? Your mistake may
have resulted in the murder of an innocent person. By adhering to rta or
truth you become indirectly guilty of this heinous crime. What would be
your duty if you followed the correct interpretation of Satya? It would be
not to reveal the whereabouts of the person and rather to misguide the
aggressor so that the refugee may safely return home.” (GHC, ‘Satya’)

And in our own daily life experiences there are innumerable occasions where
we are to follow satya.

For example suppose a one person is looking a little disheveled and running
off to a professional job interview and a friend happens to meet them along
the way– just half a minute before the interview is to begin. Then in that
split second if person asks their friend if they look nervous for the
interview, then the friend should not say: ‘Yes, you look very nervous and
unkempt’. Rather the friend should tell that, ‘You look very good and just
keep calm and everything will turn out well’.

Because by this way– by following satya– one is able to help push to
person in the proper direction and make them feel more prepared for their

And here below is another use how satya is used in our daily life.

Suppose there is lots of candy in the cupboard and one mother is taking
care of her small baby. And the baby is crying out that it wants some candy
to eat. But when the mother knows that the baby is currently on medication
and that candy will make the baby more sick, then the mother will lovingly
reassure the baby that, ‘Darling, we do not have candy in the house right
now but very soon when you feel better we will go out and buy some candy’.

In the above circumstance by not telling that there is candy in the house
the mother is following satya (benevolence) because by her answer the
mother is saving her child from suffering more mental anguish and sickness.
All these instances– suffused with the spirit of welfare– are part and
parcel of the path of satya.


At the same time we should remember that most of the time rta (plain truth)
and satya (benevolent truthfulness) coincide. That is, most of the time
what is rta is satya and what is satya is rta. So it is not that we are
against r’ta per se. Rather only where the two differ– only when satya is
different from rta– we are to strictly adhere to the path of satya. That
is the key point. Beyond that, when r’ta is consistent with satya then we
are following r’ta is well. But when r’ta will create harm to others then
we follow satya since satya will always result in properly serving others–
bringing them welfare.


By Baba’s grace He guides us that by following the path of satya then the
whole world– nay the entire universe– will be cleansed and benefited.

Baba says, “O’ the followers of A’nanda Ma’rga, march along the path of
satya and awaken the Satya hidden in you. Develop the cosmic consciousness
that is latent in you…Through those currents of satya, enliven your
society and carry it along on the path of the infinite ocean of inseparable
souls which are awakening on the road to the Supreme Union – the holy
confluence of the sea.” (SS-1, ‘The Form of Sadhana’)




All normal creatures follow rta– the animals and plants etc. Such beings
never resort to falsehood yet at the same time are unable to adhere to the
code of universal welfare. Whereas human beings are elevated and are
capable of following something better– satya. Thus to follow satya a
higher state of mind is needed.

In contrast in the olden days people were not quite so developed and in
that circumstance they were incapable of following satya.

Baba says, “The people of the Maha’bha’rata period were supporters of the
naked facts…This does not mean that they were spiritualists. The masses
were not spiritually elevated.” (Disc MHB)

Thus due to their lack of spiritual growth, in the Mahabharata era the
people were basically unable to adhere to the dharmic code of satya.

But that era is gone. Now the human mind is more advanced and it is Baba’s
guideline that in all circumstances human beings are to apply their vivek
and with heartfelt feeling serve others and bring everyone onto the proper
path. And for this satya is needed.

So to follow satya a refined intellect and an adequately elevated mind is
needed. And that every Ananda Margii has.

And side by side to do pracar and follow that path of sadhana and to
propagate AM ideology satya is needed. Without that one cannot follow the
path of sadhana. That is why Baba says without yama and niyama sadhana is
an impossibility.

So sadhana and satya are inherently linked.


Satya is the path of helping others. In contrast when one swerves from the
truth for their own narrow self-interest then that is the path of
deception. In that case one is lying and their mind is getting more
restricted, contracted, and ultimately degenerated. So those who resort to
lying cannot move on the path of sadhana, rather they are going in reverse,
negative pratisaincara.

Whereas if one is speaking with the intent of helping others then their
mind is expanding and hence they are on path of sadhana. So those who
follow satya will swiftly advance along the path of spirituality and reach
their Goal.

Baba says, “The only way to progress is to take shelter in satya (supreme
truth) – there is no other way… the one who follows the broad path of
truth… will be entitled to take shelter in the supreme truth, will surely
attain the Supreme rank and become one with the Supreme Entity.” (AV-4,
‘Treading that Broad Path of Spirituality’)

Read Full Post »

From: Carson Tyler
Subject: How to Improve Sadhana: Part VIII
Date: Sun, 18 Jul 2010 15:53:44 -0400


“Bhul kare du’re thekechi tumi bhul bheunge dio…” (1827)


Baba, due to my own defects I am not able to get close to You. Because
of not following Your dharmic guidelines, my progress is hindered and I am
just keeping myself away from You. Baba, by Your grace, please remove all
my shortcomings and weaknesses and bring me in Your closest proximity, take
me in Your lap. In my life I have received an abundant amount of love from
You; You have graced me so much. Baba, now I am offering my love to You–
please grace me by accepting it.

Baba, in the sky there is a deep blueness and my tender heart is full of
love for You. Baba, I do not want my love to remain hidden & secluded in my
little heart. By Your grace please allow the reddish glow of my heart–
i.e. my love– to merge in the vastness of the distant blue sky. Baba,
please let my love reach up to the highest realm– reach up to You.

Baba, when I sing the song and ideate on You there is a deep feeling of
longing in my heart. By Your grace You have given the tune and in that way
I sing for You. Baba, may my heart’s inner longing be goaded & pointed
exclusively toward You. Baba by Your grace, I should always contemplate and
think of You; my life should revolve and dance around You. My life should
be successful, please grace me…


All are aware about the inherent benefits of following Baba’s guidelines of
16 points. Because Sixteen Points enhance one’s existence in every aspect
of life.

Baba says, “…The whole seeds of welfare in all the spheres–physical,
mental, moral, social and spiritual–are embedded in the sixteen points.
Hence be firm on the Sixteen Points.” (Ananda Vanii #45)

Needless to say, Sixteen Points has deep value in the development of each
and every Ananda Margii. And point #4 about laungota wearing carries many
distinct positive aspects also. Among them are: the balancing of the
glands, general support and protection, cleanliness, hygiene, and sexual
control. All these are the lifelong benefits of wearing a properly fitting

Unfortunately in various parts of the world the general masses are totally
spellbound and fascinated with the pseudo-culture of modernity. And in our
western world the crude habit is there to wear loose fitting hosiery type
of underwear– or even worse ‘boxer shorts’, which offer no support at all.
And the worst part is that this fascination is spreading to those so-called
3rd world countries, even countries such as India where the laungota is
part of the long-standing tradition.

The point being that hosiery type of underwear etc is the style of the west
and it has gotten a lot of undue fanfare. Crude advertisements wrongly
portray men wearing this as if it brings them success in life. When in fact
it is commonly known that Baba has raised the matter on various occasions
that wearing hosiery, or “briefs” as they are sometimes called, causes
disease, sickness, and promiscuity– i.e. extreme sexual weakness &
immorality– in life.

That is why almost every sadhaka strictly adheres to Baba’s laungota
wearing system. Even then on some occasions it may be observed at retreats
etc that a few do not wear laungotas. Those pseudo-margiis may give their
various reasons and justifications about this but in true sense they have
‘missed the boat’ on this vital guideline given by Baba.

Instead such persons have gotten sucked into the nasty vacuum of western
pseudo-culture which is the hellish path of extreme degeneration. Whether
it be high-heeled shoes, crude types of contraceptive devices and
techniques, or hosiery underwear for males etc, all these things lead to
long-term problems in life and severely hinder one’s growth and development
in physical & physico-psychic sphere– what to speak about spiritual life.
Rather for a clean and fresh existence whereby the lower cakras are
properly controlled and one can move ahead on the path of sadhana and, then
laungota wearing is a must.


Here following are a few of Baba’s detailed guidelines regarding this
all-important practice.

Without question Baba directs us that laungota-wearing is a must for all
male sadhakas.

Baba says, “Males should always wear laungota” (Pt 4 of 16 Pts)

And here Baba outlines when one should start wearing a laungota.

Baba says, “Immediately upon reaching adolescence (in India, one reaches
adolescence in between the ages of twelve and fourteen), males should start
using Kaopiina (langota).” (CC-3, chapter 6)

And here Baba guides us that the various yaogika practices like asanas
cannot be done without wearing a laungota.

Baba says, “[During the practice of Asanas] males must wear a launogta, and
there should be no other clothing on the body.” (CC-3, Pt #4 of sadhana rules)

Thus laungota wearing is an essential and dharmic aspect of life for Ananda
Margiis. Others family members are also requested to share their views and



In our pursuit and practice of Sixteen Points at first we try to
incorporate these guidelines into our daily living routine. Then after some
time they become part of our habitual way. Some may think making them habit
is something sufficient & great. But Baba’s supreme teaching is more than
that. He guides us that we should be so established in our practices of 16
points that they become our nature. That means that our body rhythms and
mental vibration should be intrinsically linked with these practices such
that it is distinctly uncomfortable and inconceivable for any of the points
to be missed and / or delayed. In that way there will always be an internal
urge and calling to adhere to the dharmic code of 16 points. This outcome
is one of the great qualities that distinguishes Ananda Margiis and
reflects the excellence of Baba’s divine teachings. Because by developing
16 points as our nature we become eternally one with dharma. Parama Pita
Baba Kii– Jai!!

Importance of Sadhana

Baba says, “Numerous rich and beautiful cities of the historic past
are now buried under the earth. Many splendid palaces and mansions, many
churches, temples, mosques and synagogues, and many pyramids have been
reduced to rubble. With the constant change in the flow of time, how many
major changes have occurred in the universe? Similarly, with the change in
time and space, people also change. A small two year old child becomes a
smart and active twenty-five year old youth. And the same energetic youth
becomes an infirm, inactive old person in due course. Thus, nothing in this
universe is permanent. Many gigantic animals of the past have become
totally extinct from the surface of the earth. Royal pomp and opulence, the
pride of power, the vast knowledge of mighty scholars have become things of
the past, thrown into the dustbin of history. Many objects emerged in the
past, remained on earth for a short time, and then disappeared according to
the inexorable law of nature.”

“The only eternal truth is Parama Purus’a. He is Ana’di,
beginningless, endless, all-pervasive; an entity beyond the scope of time,
place and person. He is the only eternal, undecaying, imperishable,
immutable entity. He is the Supreme Source from which the inanimate, plant
and animal worlds have emerged. He is the starting point and the
culminating point of everything. Hence, wise people should utilise their
physical, psychic and spiritual power to realise that supreme
omnitelepathic entity, to become one with Him.” (PNS-18, p.6)

Note: Please read Baba’s above teaching again carefully. It explains

Read Full Post »

Date: Sat, 17 Jul 2010 20:39:47 -0000
From: J.Young
Subject: How You Can Save Money


“Phuler ha’site chile, manoma’jhe a’ji ele…” (P.S. 1898)


Baba, You came in my mind today and You were smiling like a magnificent
flower blossom. You know that I love You even then why do You remain
distant. Baba, I do not call anyone other than You. In my mind, nothing
else has any place; You are my Goal. You are my everything. And I do not
think about anything else besides You. In spite of all these things, why
do You remain forgetful about my existence. Baba, I understand this
heart-breaking and difficult liila of Yours. You take my mind and play
Your painful game of hide and seek. Sometimes You make me laugh; and
sometimes You make me dance; and sometimes You make me float in the
tears. Baba, after a long time You have graced me and come in my mind


In this day and age, people waste a lot of time trying to earn more and
more money – laboring anywhere from 8 – 10 hours daily, or even 18 hours
in a single day.

Plus most people are totally worried about money – so they think about
earning money even when they are not working. They eat, sleep, and dream
about it.

In this way their entire psyche and days are consumed.

The general psychology is to earn more and spend more. That becomes
their entire life – that is the unfortunate truth. The tragedy is that
this human life is about so much more than just collecting money. Human
life is far larger than this.

To resolve this critical issue, Lord Shrii Shrii Anandamurtiji has given
a beautiful way of living that is very easy for everyone to do. And by
following His guidelines, you are sure to save huge amounts of money.

So if you are suffering from any sort of financial worry or fiscal need,
then read this following letter.


The guidelines in this letter are for everyone. If you are already an
Ananda Margii or a sympathizer of the Marga, you will readily see how
much you are saving by following AM practices. Plus you may get some new
tips as well.

And if you are not yet an Ananda Margii, then by reading the below you
will get a clear-cut vision how following our AM way of life will
benefit you financially.

Hence this letter is for absolutely anyone and everyone who wishes to
save money and live a financially secure life.


In Ananda Marga, as we all know, or as new people will soon learn, we do
not use any intoxicants – none. This is the first great way of saving
money by leading life as an Ananda Margii.

Cigarettes, beer, wine, and hard alcohol are all getting taxed verily
heavily by the city, state, provincial and federal government. So the
prices of these substances is skyrocketing.

Indeed just this past month the tax on cigarettes in NY state went up
$1.60 to a total of $4.35 on taxes alone, so a pack of cigarettes now
costs $9.20 (on average) in NY. Smoking a pack a day over the course of
a year would add up to more than $3,650.00. And this type of increase is
happening everywhere. The same thing is going on with regards to alcohol.

Since in Ananda Marga we have no interest in or use for cigarettes, or
any of these other legal intoxicants like alcohol etc, we are saving a
huge amount of money. Just ask any ex-smoker or ex-drinker and they will
most assuredly tell you about all the money they are saving by quitting
their dirty habit.


Then of course there are the illegal drugs like marijuana, cocaine,
heroine etc. These all cost a huge amount of money – it is big business
– but for Ananda Margiis this is a non-issue entirely. Hence big $aving$.

Included in this topic are other health costs and legal fees. If one is
using intoxicants of any kind they will certainly have to spend more
money on doctors fees, health concerns, insurance premiums, hospital
care and other medications etc, since those intoxicants will ruin their

In addition, drinking and driving is illegal so if one gets caught by
the police they will incur big legal fees in order to clear their name
and stay out of jail, if possible. Same is the case if they are caught
using illegal drugs. Not only are the drugs expensive and addicting, but
one have to spend huge money on attorney fees to clear their name in a
court of law.

So from multiple angles, our clean way of living that is free of any and
all intoxicants saves us a lot of money. That is the first great savings
for being an Ananda Margii.


Our style of eating, i.e. our vegetarian diet, is also a big money
saver. In most places, fresh fruit and vegetables are far less costly
than meat – both on our wallet and our health. Our daily or weekly
shopping is less expensive plus we will not face all the health issues
that hinders meat-eaters. So we will not have to pay those big medical
bills either.

Various studies show how eating home-prepared vegetarian meals foods is
cheaper (and healthier!) than a meat-based diet. Also always look into
buying foods in bulk – one can save huge money this way.

There is much more involved in this point of food, but I think most of
us are aware about them. And already there is a lot of information out
there about the extreme financial and health costs of a meat-based diet.

The only further point that is worth raising on the point of food is
that as Ananda Margiis we do not dine in restaurants or hotels. Of
course the reason we do not do this is because those places are not
sentient: The dishes themselves are dirty, the ingredients are unknown,
and the cooks are non-sadhakas. So that is why we do not dine in such
establishments. But, on the top, eating in these restaurants is an
expensive habit. By not frequenting such restaurants we save a lot of
money. What average people spend on a single meal in a restaurant is
enough funds for wise, vegetarian shoppers to eat for 1 or 2 weeks at home.


So much of the world indulges in gambling – either in casinos, or
on-line, or at sporting events, or in lotteries, etc. The tragedy with
gambling is the the “house” always wins. People waste their time and
hard-earned money and come home empty handed. Not only do they lose
their money, but they lose their mental balance as well as gambling is
an addition. People go so far as to sell their most valued possessions
in order to support their gambling habit. Indeed, even the great King
Yudhisthira lost his entire wealth and property in a game of dice. Such
are the ill effects of gaming and gambling.

Our Ananda Marga does not allow for this at all.

Baba says, “The habit of making wagers is extremely undesirable. You
must avoid lotteries and gambling.” (CC-2, Society, pt#38)

When there is no gambling then there is no question of losing money or
wasting away one’s time. This is an absolute money-saver.


In our present era, this is a big, big point. So many people around the
world, especially in the materialistic western nations, make it a hobby
or even career in life to spend money which they do not have.

People incur debt by taking big loans to pay for things that they cannot
afford: clothes, fancy meals, i-Phones, sports cars, gadgets, and so
much more. By this way they lose money in two ways: Firstly by
purchasing a costly item which they do not really need; secondly by
having to pay the interest on the loan for that item. Hence it is a
double loss.

Yet all “modern economies” around the globe are based on this faulty
precept. Not only do individuals and families indulge in this, but
entire cities, counties, states and even whole nations embark on this
defective manner of taking loans to pay for things they cannot afford.

From beginning to end this is a totally costly and mentally taxing
affair. People stay awake at night wondering and worrying about how they
are going to pay back their loan. And countries like Greece go totally

In Ananda Marga, Baba is entirely against the idea of taking a loan or
incurring debt for superfluous items.

Baba says, “To purchase, by incurring debt, serge where tweed will do,
or gaberdine where serge will do, is surely against the principle of
aparigraha.” (GHC)

Indeed the entire spirit of aparigraha is to live in a simple manner,
within one’s means. This is only possible if one can to cultivate the
requisite santosa (mental ease), such that a person will not senselessly
run after material goods. As Baba points out in many discourses, the
practices of aparigraha and santosa are closely linked.

Baba says, “Human desire knows no end. Millionaires want to become
multimillionaires, because they are not satisfied with their million.
Ask the millionaires if they are happy with their money. They will say,
“Where is the money? I am somehow pulling on.” This answer indicates
their ignorance of aparigraha. But such feelings have another adverse
effect on body and mind.”

Here Baba continues His discourse.

Baba says, “Out of excessive fondness for physical or mental pleasures
people become mad to earn money and amass wealth. As money becomes the
be-all and end-all of life, the mind gets crudified. Constant hankering
after money results in negligence of one’s health, and this makes the
body unfit. Therefore, santos’a sa’dhana’ lies in being contented with
the earnings of normal labour, without any undue pressure on the body
and mind. To remain contented, one has to make a special type of mental
effort to keep aloof from external allurements.” (GHC)

Hence by following yama and niyama and doing sadhana, one can easily
become adept at the points of aparigraha and santosa. And this will lead
to saving so much money – huge amounts.

Because without aparigraha and santosa, one will become a prisoner to
the consumer mentality of “buy this” & “buy that” which is so infested
within capitalism.

Hence this topic of loans in highly linked without our mental state and
yama and niyama. When the mind is balanced one will steer clear of all
kinds of unneeded purchases as well as unnecessary loans, thereby saving
tremendous amounts of money.



Here is a brief list of other ways any sadhaka of the Marga will
certainly save money. Again, anyone can follow this approach and get the
financial benefits. I invite others to comment and elaborate on these
below points.

– Fasting: By fasting 2 or 4 times monthly, we save 1 – 2 months worth
of food over the course of the entire year. Plus fasting purifies the
body and keeps us disease-free, and away from expensive medical visits.

– Marriage: In some traditions huge money or dowries are paid to get
one’s children married. We do not subscribe to such dogmas. Our social
ceremonies are free.

– Tiirtha / Pilgrimage: Traveling to so-called holy lands like Mecca,
Jerusalem or Varanasi each year is an expensive proposition. In AM, we
do not have such destinations – the only tiirtha in AM is Guru cakra.

– Birth & Death: Here again these entail social ceremonies that do not
cost any money in AM, whereas in the dogmatic churches and temples,
moderate to large sums of money need to be paid. Plus without a large
payment, one will not even find a spot in the cemetery or get a good
casket, whereas in AM the body is burned at no expense to the deceased
or their family.

– Hobbies: In AM, our only hobby is social service and helping others
whereas in the so-called first-world nations average citizens spend
enormous amounts of money on hobbies and recreational activities. Thus
we save a lot in this department as well.

– Psychic Disease: Sadhana keeps the mind balanced and without sadhana
people encounter so many mental problems: frustration, depression,
angst, phobias etc. In that case they have to spend huge money on
psychiatrists and psychologists.

– Inferiority Complex: Anyone with an inferiority is bound to be
exploited. Sadhana will free the mind from such complexes.

– Religious Taxes: In most of the religions, the tax for the average
member is 10% or so of their total income. In Ananda Marga it is only
2%. Thus we save 8%.

And there are a multitude of other ways in which we save money. Everyone
should write in with their experience of how they save money by being an
Ananda Margii


By Baba’s grace He has given us the perfect system for living in this
era of economic struggle and strife. By following His life principles we
are bound to save large sums of money and feel relaxed about our
financial picture.

So if anyone is suffering from economic turmoil, just become an Ananda
Margii or redouble one’s efforts in following 16 Pts. Then one will be
worry-free and unencumbered by economic problems.

Let us remember that human life is short and it is meant for sadhana,
not getting caught up in financial concerns.

Baba says, “One should not forget that human life is short. From the
moment of birth one slowly and steadily advances towards death with
every passing second. 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 world of
invisibility. Those people can be called intelligent who utilize every
moment of their short life engaged in spiritual practice.” (APH-4)



Here furthermore is another of Baba’s special guideline about taking loans.

Baba says, “I am also giving one more advice in regard to aparigraha. If
any Margis have to spend on anything in addition to the fixed
expenditure (for example, expensive clothing, ornaments, articles of
furniture, marriage, building, etc.), they should, before incurring such
expenditure, obtain a clear order from their a’ca’rya, unit secretary or
district secretary, or any other person of responsible rank. Similarly,
permission is to be obtained before taking loan from any businessman or
money-lender.” (GHC)


In this materialistic era, the mass of people weigh most of their
decisions on money. People want to know what is most economical. This
plays into our favour as this entire letter aims to show the innumerable
ways how living life as an Ananda Margii is the best bank for your buck.
So this is a good pracara strategy: Save money by becoming an Ananda

In addition, challenging or severe economic times are mounting, so as
Ananda Margiis we need not worry so much since in a multitude of ways
our way of life is the most economical. It is a better deal fiscally.

By the above listing of points, it is easy to see how and why our AM
ways of life is great in all realms of life, including financially.

Read Full Post »

Subject: News: VSS Camp & Greedy Commanders
Date: Fri, 16 Jul 2010 19:31:46 +0500 (IST)
From: Ram Sahay Kulshresth


“A’lo eseche ghum bheungeche, phuler vane raun legeche…” (P.S. 2253)


With the arrival of effulgence, all drowsiness & sleepiness have been
vanquished. In the flower garden, new growth has come. The buds of those
flowers which were in hibernation have now all bloomed. And they have
filled the flowers with nectar; it is overflowing.

Each and everyone’s heart is vibrated with the new color. Each and every movement in life is vibrated in His flow. The air, the water, the earth, and the sky– everything is filled with His vibration and charm. The advent of the new dawn has come; now there will not be any more cries or laments due to the darkness. In the language and expression there will no longer be any bitterness– rather it will be saturated with sweetness and love. Love will be the source of all inspiration.

This transformation has all happened due to the causeless grace of
Parama Purusa; He created this momentum and changed the whole vibration
of this entire universe. He filled it with His own color. The new dawn
has come and the drowsiness of staticity and dogma has disappeared. The
sweetness and charm of spirituality has taken advent…


As most margiis know, before every DMS, there is an ETC camp and VSS /
WRC camp. These camps are for the further education and training of our
Wt cadre. Then comes DMS and of course after DMS is Wt reporting. Our
acarya cadre participates in all these programs. This is Baba’s
established system for the ongoing development of our workers as well as
for the smooth running of our organisation.

Unfortunately, these days some of the camps do not always run according
to the ideals and tenets of Ananda Marga. Tragically, the VSS camp held
before the recently conducted summer DMS 2010 was no different.

There were many issues – one of which was that of haves and have-nots.
Specifically certain in-charges treated themselves to delicious
delicacies while the Wt campers were the have-nots, just given low-grade
food and leftovers.

A full report on this critical issue is noted below, detailing many of
the unfortunate tales which transpired at the VSS camp.

First however we should review Baba’s teachings on this important matter.


In two of Baba’s short stories, He describes very colorfully how the
“haves” (i.e. exploiters) indulge in sumptuous feasting while the common
people are left to starve.

Here, in this first story, the demon king hoards huge amounts of food
and luxuries and leaves his staff to starve. It seems similar things are
happening at our VSS camps.

Here the villain demon is introducing the hero guest, i.e. the prince,
to his [the demon’s] daily menu.

“Do you know what our daily menu is? We eat golden cakes fried in
clarified butter, Pearl water mixed with coconut kernel, spiced Parble
curry with salmon fish made of platinum and in the morning we brush our
teeth with diamond powder!”

The prince asked, “Is there such an arrangement for everyone here?”

The demon said, “This arrangement is for us only – that is, for those
who are learned, intellectual, rich, highborn and aristocratic. Those
with whom you associate due to your ignorance – those poor, mean and
illiterate people – where would they get such things? They neither know
how to cook nor eat. They eat stale rice and scorched eggfruit and they
brush their teeth with ash.””

“The next day the prince went to the demon’s palace on invitation. He
went there reluctantly, out of sheer courtesy. When he arrived, he found
that there was a royal feast. Before him were spread so many dishes and
bowls, some of gold, some of silver, some studded with diamonds, all
finely carved. He did not even know the names of all the pots and
utensils! The distance between some of the dishes was not less than one
mile. There were some telescopes also to see the foods kept in the
distant dishes. The prince was not familiar with most of the dishes served.”

“Fancy rice, fried vegetables, green vegetables, mixed vegetables,
breaded vegetables, seven hundred types of curry, roasted meats, braised
meats, shik kabab, and besides these, something he could recognize very
well – mangoes!”

“There were small langra mangoes of Hazipur, Dasherii mangoes of
Lucknow, Alfonso mangoes of Bombay, yellow Jardalu mangoes of Bhagalpur,
Fazli mangoes of Malda, Ranipasand, Begampasand, and Kohitoor mangoes of
Murshidabad, Sarikhas mangoes of Hooghly, Pearafuli mangoes of
Sheorafuli, Begunfuli mangoes of Madras, and so many other kinds as well!”

“Then there were lechees of Saharanpur, Muzzafarpur and Baruipur,
watermelons from Lucknow, halwa-sweets; Rabri of Vrindaban, cream
sweets, Ghevar sweets of Rajasthan, Shonpapri; Kalakanda Paura from Gaya
and Deoghar, Morabba (Jam) from Suri, white milk sweet of Mankar,
Sitabhog and Mihidana from Bardhaman, Gaja from Chandannagar, Khaichur
of Janai-Dhanekhaii Langcha of Shaktigarh, tasty puffed rice balls from
Jayanagar, Sarbhaja-sarpuria of Krsnanagar, Manohara from Beidanga,
Chanabara; chanar-jellabee and Raskadamba from Murshidabad, curds from
Natore and Nababganj, sweet rice pudding from Dacca, chandanchurd from
Pabna, kancagolla of Muragacha (Nadia) and sweet laddu of Delhi…”

In this above section, you have read how the greedy demon was indulging
in all kinds of tasty foods. Now here read below how his own staff was
living in starvation and malnutrition. They were starving to death also.

“Let me see those cooks, servants and pages who prepared such delicious
dishes and served them so elegantly,” [the hero guest] thought. While
passing by the servants’ quarters [of the demon’s staff], he suddenly
reached the place where the kitchen staff were eating together after the
day’s hard labour. They were quite exhausted. Those who had cooked so
wonderfully and served so carefully were eating only stale rice,
scorched eggfruit and the sour sauce of some leaves, perhaps tamarind.”

Finally the hero guest, i.e. the prince, retires for the evening but is
unable to sleeping, thinking of all those starving people.

“The prince returned to his cottage with a heavy heart. So many thoughts
were running in his brain. He was thinking that he had made a great
mistake to eat and drink such delicious food and drink cooked and served
by those poor people. The beautiful eyes of the prince were deprived of
sleep that night. He was thinking continuously, “If I cannot free
humanity from such meanness, what is the use of my education, my
intellect? My coming to this earth as a human being bears no value.””

Here in this story Baba is telling us that how degraded people eat
voraciously and do not care about their staff nor their fellow brothers
and sisters. Rather they continue to exploit them.

In other words, we can say clearly that Baba is teaching us that we
should treat all with respect and not create a two-tiered system of
“haves” and “have nots” on the point of food etc. That is not the way
for leaders of society to live – indeed those who contravene this rule
are nothing but the enemies of humanity.

Baba says, “A few become rich and others become poor. In such a
condition millions die without food, live without shelter, work without
education, suffer without medicine and move without proper clothing. The
society then splits into two distinct groups – haves and have-nots. The
former is the class of exploiters – the capitalists – and the latter is
the class of the exploited.” (AFPS-8)

This above quote prepares us for what was going on at the VSS camp: How
some were enjoying exotic dishes while others were not even getting
basic food and almost starving.


To understand the situation better please read this next story.

“The ministers [of the ghost kingdom] were talking over their meal.
Tarun [the hero] was surprised to see that they were eating far more
than the ordinary ghosts. Their menu was altogether different from that
of the common ghosts who had to chew dry bones and lick the salty earth.
The ministers, however, ate delicacies such as cricket curry a la creme,
roasted kite and roasted royal vulture.”

“That day some of the devotees gave His Holiness [i.e. the Top Ghost
Bhutanandaji] a number of malpo sweets made of condensed milk. To
prevent his disciples from casting greedy glances at the sweets,
Bhutanandaji had kept them hidden behind him.”

Unfortunately, just as Bhutanandaji Ghost kept his sweets hidden, it was
reported that during the VSS camp, the Commander-in-Chief Dada
Paramananda kept a basket of sweets under his bed so that no one else
could see what he had.

Let’s see furthermore what is going on in the ghost kingdom.

“After sending his disciples to double the gold [scam], Bhutanandaji
suddenly remembered the malpo [sweets]. However, just then another
householder disciple arrived. His Holiness was considerably annoyed and
glared at the newcomer.”

“Your Holiness,” said the disciple, “you are truly a great ghost. It’s
no ordinary matter to remain without food for days together.”

“Bhutanandaji’s face beamed with joy. Another disciple looked at the
householder and said, “Do you think His Holiness is like any ordinary
ghost and will simply waste his time eating? He spends his whole time in
spiritual meditation. He may give up his life and go to Hell any day; an
excellent garden house has already been reserved for him there. The
other day the God of Death himself appeared and entreated His Holiness
to accompany him. However, His Holiness declined the invitation saying
that he has no time to go and rest in Hell. Rather, he wishes to
continue selflessly serving us ghosts for some time more.””

“The family devotee exclaimed, “Yes, it is only due to His Holinesses
grace that we are able to survive. Could His Holiness find joy in Hell,
leaving us here on Earth?””

“He continued, “There are so many wild fruits and roots and other edible
things here. Won’t His Holiness even eat those?””

““No,” replied the disciples. “His Holiness only eats air. Today is a
fasting day so he won’t even eat that. He observes a waterless fast and
that’s why he won’t even take air.””

“After some time, the householder devotee left.”

“Then His Holiness turned around in search of the malpo sweets. He was
amazed to see that there was nothing there. The sweets were missing.”

“His Holiness was beside himself with anger. “Hey you fellows, who ate
the malpos? Don’t you know they were meant for me? Who ate them? Vomit
them out immediately. I won’t spare you until I’ve eaten those malpos!!!””

“The disciples said, trembling, “Believe us, Your Holiness, we didn’t
eat them. We swear by touching bones, we promise by touching cow-dung,
we pledge by touching dead bodies that neither did we eat them nor did
we allow a cow ghost or a cat ghost or even an ant ghost to touch them.
It is really a strange thing, Your Holiness.””

“His Holiness roared, “I don’t want to hear these things; I know you
have eaten them. Vomit them out! I shall eat them.””

“There ensued a big scuffle between His Holiness and his disciples. An
initial shouting match became a bloody battle.”

“The police, on being informed, rushed to the spot. They arrested both
sides and dragged them to the police station.”

In the above story, Baba is ridiculing those greedy leaders who want all
the tasty dishes for themselves yet hypocritically portray themselves as
great sadhus who follow all kinds of tapasya like fasting etc. And they
do not care about their fellow brothers and sisters, i.e. not even those
who are in their own family.

Tragically, this display also was going on at the VSS camp.


While Baba graphically points out in His above two stories how crude
leaders behave, He also clearly outlines that sadvipras should never
indulge in such misdeeds, nor support it in any way. Indeed true
sadhakas will always be sympathetic to the plight of the common people
and suffering humanity.

Now let us see the conduct rules of Wts: Should our workers eat
selfishly or should they share.

Baba says, “Supervisory workers will have to take care of each of their
supervised staff in all respects.” (WT Conduct Rules, Six Additional
Rules, pt #2)

Baba says, “Setting an example by individual conduct before asking anybody to do the same.” (Fifteen Shiilas, pt #8)

By His above guidelines, it is clear that those in charge of our various
AM camps are to pay heed and care for the well-being of the general
cadres. And such camp organisers should be sacrificing in spirit and
lead by their example.

And indeed the VSS camp is the designated place to put into practice
such teachings. That is the main purpose of the VSS camp. Because the
VSS camp is the venue where cadres must memorise all the rules,
regulations and codes of conduct. Naturally then the leaders of such
camps should be shining examples of Baba’s teachings. There should not
be a two-tiered system of “haves” and “have nots” in our camps.

Now let’s take a look at what really transpired.


Even to the casual observer, the most recent VSS camp before the summer
2010 DMS became a striking display of “haves” and “have nots”,
especially on the point of food. And it was like that from the very

First we should say that this camp was odd in that there were 40 Wt
officers. These are the numbers: 40 Wt officers with just 20 Wt campers
– i.e. 10 avadhutas and 10 brahamcaryiis. The numbers were totally
imbalanced. This is quite a peculiar camp where cadres are only half the
number of officers. With such a small camp there should have been only 4
or 5 officers – not 40 – and they should have had 55 campers. But they
made all the crude and indisciplined Wts into officers and they made the
simple and good Wts into campers. That is how the whole thing became so

On Day 1, Chief-in-Command (CNC) and his officers like Rajeshananda,
Nityasundarananda, Mahitoshananda, Nabhatiitananda held a feast for
themselves from morning till night while the Wt campers ate the most
basic of foods. These 40 in-charges feasted on puri (deep fried bread),
special vegetables with red chilis and hot spices, and so many tasty
treats including a huge basket of jellabee (coiled sweets). So all those
top Dadas greedily indulged in all kinds of delicacies that first day,
as well as throughout the camp. And they did not share even one morsel
with the Wt campers. All the while the common Wt campers were forced to
consume bland, tasteless food.

Sound familiar – does it sound like Baba’s above stories from demon
kingdom and ghost underworld.

Indeed, some top-level and greedy officers kept that huge basket of
jellabee under the bed of CNC so no camper would see or grab what they
had. Is this not exactly what the chief ghost did.

“To prevent his disciples from casting greedy glances at the sweets,
[the chief ghost] Bhutanandaji had kept them hidden behind him.”

It is striking, nay shocking, how the VSS camp seems to mirror the above

Those VSS in-charges gathered such a feast for themselves that they
could not finish it the first day. So they planned to eat it the next
day. But the next day in the early morning when they tried to eat it
they found that it had gone sour. Actually it was very hot (125 F), so
the food could not be kept fresh – as there was no refrigeration. It was
only then – after it had gone sour – that they chose to share a few
pieces with those Wt campers.

Verily the entire camp continued in this manner. Most of the officers
were totally indisciplined: Never doing sadhana or asanas, just spending
the whole time gossiping, sleeping during the day, and eating and then,
on occasion, walking around the ranks as if they were great VSS leaders.

So for days on end those VSS officers ate sumptuous company prepared
foods and fancy drinks along with milk sweets in their own separate
kitchen while the general Wt campers just ate boiled garbanzo beans, red
chilis, and other cheap foods lacking in nutrition and poor for digestion.

In addition, all the money collected from margiis for the VSS camp was
used primarily on the officers.

Just so it is clear who is who – here following is a list of the VSS
officers from that camp that took place before the summer DMS.

Chief in Command: Paramananda
2nd in Command: Rajeshananda
Discipline in Charge: Nityasundarananda
Field Marshall: Mahitoshananda
Special Officer: Nabhatiitananda

So these were the main officers. Rajeshananda is basically indisciplined
and did no sadhana or asanas. Nityasundarananda was totally slack in
following the rules. Mahitoshananda also never followed the rules and
just to show his power he smacked one of the non-margii school boy
campers very strongly.

So these were the so-called leaders.

Because there were 40 officers and only 20 Wt campers, they invited 85
non-margii primary school students (aged 5 – 12 years old) from
Jahanabad from our AM school to participate in the camp – just so they
had campers to rule. Without those young non-margii campers, the
officers outnumbered the general Wt campers by a 2:1 ratio. So they
invited those primary school students to make the camp successful.

Throughout the camp, those sincere Wts were commanded to do physical
training & parade etc and eat lowly food, while those “big officers”
gossiped, partied, and feasted. Such officers never felt in their heart
that the camp rules applied to them also.

Yet when any Wt camper did not “jump” when they were ordered to jump,
then they would be harshly punished by physical abuse. This is the way
those greedy and voracious-eating officers ruled the camp. They ate and
ruled while the general Wts were made to starve and obey.

Such was the scene at the summer 2010 VSS camp.


To fully understand the above story as well as how Wts should behave
with themselves and margiis, Baba has given some guidelines. Please read

Baba says, “Before taking food, ascertain if anybody present there has
not eaten. If anyone has not eaten, do not take food unless the person
willingly gives permission.” (CC-2, ‘Society’, pt #1)

Those who are greedy and eat food selfishly and do not like to share,
they fall in this following category.

Baba says, “Suppose someone has a irresistible 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 heart’s content.”


In this VSS camp, and others like it, with the the pressure of
circumstance those camp leaders mercilessly exploit their fellow cadres.
We should remember Baba’s below teaching.

Baba says, “Sarve bhadra’n’i pashyantu na kashcid duhkhama’pnuya’t.”

“Let nobody be forced to undergo any suffering due to pressure of

Ram Sahay


To understand where these VSS in-charges got these bad habits of eating
alone and not caring about others, one must dig deeper, then you will
find out the answer – see below

It is not just in VSS camps but ETC camp, and Central Office where such
things are going on. Indeed each and every central person and so-called
leader has his own cook. This includes Dadas like: Rudrananda,
Nigamananda, Svarupananda, Citswarupananda, Kalyaneshvarananda,
Bhaveshananda, Pranavatmakananda, Parmeshvarananda etc. All such persons
do not share food with their fellow workers.


This following posting discusses similar events.


Read Full Post »

Date: 15 Jul 2010 22:46:08 -0000
From: “Hariish Dev”
To: am-global@earthlink.net
Subject: Baba Story: Murder of Boy & Play of Samskara


Note: The sound file of the below PS is on the AM-GLOBAL blog,
http://www.am-global-01.blogspot.com/ You can either listen to it
there or download it for your collection.

“Toma’r katha’ a’mi bha’vi ba’re ba’re…” (PS 270)


Baba, You are everything for me; You are my most intimate One. By Your grace
I think about You always– and how You love me. Baba, You always care for me–
in good times and bad, always. In my life You grace me and save me , always.
I think about Your love and affection again and again. O’ my Lord, You love
me so much. Baba, You are the only one who truly loves me. Besides You, no one
loves me the way You do. Others love is conditional; Baba, only You love
unconditionally. Worldly love is based on selfishness; Your love is boundless
and selfless. Mundane love is for one’s own happiness, not for the sake of
someone else’s welfare. Only Your love is pure, without expecting anything
in return. Baba, I always think about You and Your compassionate love. I cannot
ever forget You.

Baba, when the long night finally ends and the morning glow of the crimson
dawn begins, I feel Your touch and Your nectar in that light. Baba, no matter
how difficult the challenge and no matter how big the obstacle, invariably You
are there to guide me and give me hope. You solve each and every problem that
comes in my life. Baba, You Yourself are the solution and by Your grace I feel
Your compassionate touch; that is the soothing balm in my life. Baba, I think
about You always and how You love me so much. I cannot ever forget You.

O’ my Dearmost, when any problem is about to occur, then by Your grace I
always remember that You are there to look after me. When in dark times, the
evening sun is waving and calling and wants to tell me that I am never alone;
You are there to look after me. Whether in darkness or light, happiness or
sorrow, no matter what the circumstance, when any difficulty arises I always
feel Your grace and know You are there to care for me. By Your grace, this
sense of surrender is with me me always. I always feel that You are with me
and will resolve any problem that arises. Baba, You love me so much; I remain
always under Your shelter.

O’ my Dearmost, I think about You always and how You love me so much. I
cannot forget You…


Below is a Baba story told to me by one Dada after one of our weekly
dharmacakras while he was posted here in Udaipur, Rajasthan in 1970. The
story is about one young margii who does not believe that samskara
theory is real and the story depicts the dramatic way in which Baba
convinces him of this truth.

So this following account shows how Baba taught that young margii the
veracity of samskara theory.

Note: The following is recounted in the first person, in which case ‘I’
refers to the young margii who is skeptical about our AM samskara theory


One time I was blessed to go on a fieldwalk with Baba while He was in
Ranchi. On this particular occasion, we were doing fieldwalk in one
remote forested, jungle area– outside the city limits. While on our
walk, far off in the distance we could all see a village farmer moving
along a footpath.

At some point, Baba looked at us– i.e. the small entourage that had
been fortunate to join Him that day– and then Baba asked me to walk way
off towards a far distant tree that was along the pathway where the
farmer had been walking.

Immediately I heeded Baba’s instruction and walked the few hundred yards
over the to tree. I looked around and noticed that around the tree the
ground was extremely hard due to summer’s heat, but that underneath the
tree itself there was a small puddle.

I then marched back towards Baba, and, upon His request, I reported to
Him what I had seen.

Then Baba looked at me and asked, ‘Did you see anything in the puddle

As I hadn’t taken notice of this, I immediately headed back towards that
distant puddle underneath the tree, and, once there, I noticed that
there were seven large black ants floating in that puddle. They were
those big type of black ants with large heads that are connected to
their body by one thin, spindly, thread. But now those ants were just
floating lifelessly in that shaded puddle beneath the tree.

Once again I returned back to where Baba was and upon His request I told
him about the seven ants I had seen under the tree.

Baba responded, ‘Very good’. And then He proceeded to tell one special


Baba told that long, long ago there was a famine going on in northern
Bihar in Sasharam district. And in that district there was a joint
family comprised of many cousins who were living together on their
paternal property. One of the cousins lived on that land with his
elderly mother. His father had already died so it was just he and his
widowed mother. But the deceased father had 3 or 4 brothers who also had
children and those children were the cousins of that boy.

During that famine, a land dispute arouse amongst all the cousins. Or
rather in their greed, the many cousins became jealous of the fact the
young boy whose father had died would inherit his father’s entire share
of the property. So those nefarious cousins decided that if they were to
kill the lone cousin whose father had died, then they would all inherit
a greater parcel of land. In their devious way, they began thinking and
plotting in this way.

And, by and by, with their evil intentions, those cousins decided to
execute their plan.

So one night, when no one was around, those 7 sinister cousins cornered
and that lone boy, i.e. their other cousin whose father had died, and
they ruthlessly twisted his neck and snapped the spinal column. Then in
the dark of that very night, they took the boy’s lifeless body onto one
bridge. And in the lonely silence of that night they tied stones and
rocks around the boy’s feet, legs, waist, shoulders, and head, and they
hurled the dead boy off the bridge and his lifeless body plunged in
large river down below. Because all the rocks were tied around the dead
boy, his body remained down in the depths of the river, and did not rise
or float to the top.

Not a soul was witness to the dastardly crime that had taken place. The
boy was missing and no one knew why. Neither the police could solve the
mystery, nor the local magistrate, nor any village authority– not
anyone. It was totally unknown what had taken place. It was a total
mystery why the young boy had disappeared.

The widow was mourning the loss of her young son and indeed everyone in
the village was distraught about the disappearance of the boy. To hide
and disguise themselves, the sinister cousins also feigned sorrow and
they sheepishly looked here and there ‘in hopes of’ finding their lost cousin.
This was the way the scene unfolded. And in the end, no one in the village or
district could figure out what really took place. As the drowned boy’s body
was submerged in the depths of the large river.

Hence, those seven sinister cousins were quite pleased with what they
had done and they were feeling quite proud and victorious that no one
had been able to solve the mystery. In that case, in the due course,
they got their wish and they were all able to inherit a greater parcel
of land. And those seven cousins foolishly believed that they were
totally free and that there was no way they could ever be caught for the
heinous crime they had committed– as no worldly authority had any idea
about the murder that had transpired.

Indeed the lives of those seven sinister cousins passed, and no charges
were ever brought up against them. In fact, they all lived long lives
and eventually died due to old age.


Then Baba began to furthermore explain that although no police detective
or village authority could solve the crime. And although there were no
witnesses to the injustice that had taken place, even then Parama Purusa
and Parama Prakrti were fully aware of all that had transpired. And
through Her samskara theory, Parama Prakrti was ready to deliver justice.

Baba went on to explain that the seven black ants that had drowned in
the puddle were in fact those seven sinister cousins who had murdered
and drowned that boy on that dark night. Baba told that because of their
heinous act they had been reborn as black ants. And Baba also foretold
that those sinister cousins would pass through the tortures of millions
of animal lives as various insects and bugs etc. And in this life they
were just starting that bleak journey as black ants. And on this very
afternoon, as black ants they were walking on the forest floor beneath
one tree– they were moving delicately with their big, heavy heads and
spindly bodies. When all of a sudden, one village farmer innocently
walked by while embarking on his daily work. The farmer felt nature
calling, and in the heat of the sun that village farmer proceeded to
pass urine under that very tree where the ants were walking. And in that
isolated, forested spot, that innocent village farmer made one big
puddle under the tree and on that fateful afternoon those seven black
ants drowned in that urine. The seven black ants were those seven
sinister cousins and the village farmer who urinated was the boy whom
those sinister cousins had murdered and drowned all those ages ago.

This is the way that Parama Prakrti and her samskara theory works– all
told by Baba.

Baba continued to describe how the village farmer had not incurred any
sin for what he did. Because he was merely abiding by the laws of nature
and there was not an ounce of malice in his mind. In fact, he was
totally unaware that seven black ants had drowned in his urine. And Baba
told that the village farmer will progress along the path of
pratisaincara and will again get human life in his next birth. In stark
contrast, those seven black ants will have to undergo all the pains and
struggles of animal live for countless more incarnations. That was
Parama Prakrti’s way of administering justice to those seven sinister
cousins who plotted and killed their young cousin.

At that point Baba told, ‘So you see if anyone does anything in this
universe then they have to face the consequences. So everyone should be
very careful not to do any misdeeds and even the good deeds one does one
should offer to Parama Purusa. After all whether one is bound by an iron
chain of their misdeeds, or the golden chain of their virtuous acts,
still a chain is but a chain and a sadhaka should not be shackled by any
such chain. Rather through sadhana and prescribing Brahmahood to all
one’s actions, one will become free of all samskaras and attain liberation.’

This was Baba’s grand and colourful story about samskara theory and by
that way I, the young margii who was on fieldwalk with Baba, became
convinced about the reality of our AM samskara theory.

Note: Here concludes the first person account of this story as told by
the young margii.


The only other point to tell is that the young margii on the fieldwalk
who was skeptical about samskara theory went on to become a Dada, and it
was that very Dada who in 1970 told me this entire account one day after
dharmacakra here in our unit in Udaipur, Rajasthan.


By Baba’s entire story, we can understand that samskara theory works
throughout this entire universe. Whether or not any mortal being is
witness to a particular deed or misdeed, always, each and every time,
Parama Prakrit is present to work the magic of her samskara theory. In
that case, no one can hide or escape from their actions in this universe.

Baba says, “You are free to act, but you are bound to undergo the
reaction. The moment you do an act you acquire the possibility of its
reaction. Simultaneously with the performance of an act is being done,
the seed for its reaction is also sown and its consequences have to be
undergone. There is no escape from it. It is not within your right to
get rid of it or to escape its fruits and consequences.” (SS-1, ‘Yajina
and Karmaphala’)


By Baba’s grace, He has given us all the key how to live in this world
yet remain free from incurring any samskaras. By this way we are sure to
attain eternal salvation, by His grace.

Baba says, “You must not run after any psychic weakness, you must not
cherish any psychic weakness. You must not go on remembering the sweet
memory of your past. Your only goal is the Parama Purus’a and your only
motive is to satisfy the Parama Purus’a by your action. Don’t do
anything bad, and offer the good reactions of good works to Parama
Purus’a.” (AV-14, ‘Action & Reaction’)


Police Can’t Solve

Baba says, “You can help someone to become good by making him understand,
but no one becomes good through the application of force. You may persuade,
you may bring them onto the path of righteousness by helping them to
understand. This you can certainly do. If the sinner is engaged in sinful
acts or keeps moving ahead on a sinful path, you can prevent that person
from doing so by the application of force. But you cannot rectify him in
this way.” (AV-10, p.190)

Note: These days around the world a one-sided approach is taken by
governments regarding law and order. The administration makes rules and gives
the duty to police and military personnel to enforce them.

However, as per Baba’s above teaching, this is not an effective way to
create a proper society.

Because when only fear tactics are employed and when members of the general
public are not properly convinced, persuaded or educated about what should
and should not be done, then people cannot be rectified nor become good citizens.

Resorting only to the fear of the police and jail, crime is increasing.
People do not commit crimes when they think the police are present; but
do resort to criminal activity when think they cannot be caught.

So the fear of being put in jail is not the solution.

First the inner desire needs to be cultivated about duty of a true human
being and member of society. That is what is meant by persuasion. Thereafter,
when persuasion and education has been done, governments can apply fear
tactics and force to create law and order.

By this two-fold approach of persuasion and force, there will be order
in society.

Same is the case with Ananda Marga also. We should know the logic and reasoning
behind why AM rules are beneficial then the inner desire will naturally develop
to follow those rules. Otherwise, just out of a fear of God, authority or
police, order cannot be established; people will not follow the rules.

Before ’90, many Dadas did not have conviction or desire to follow the
righteous path. Under fear they were obeying, and when that fear moved away
(according to them), they became fearless and their true color showed in
the form of groupism and all kinds of heinous acts. Whereas those who were
inspired in the core of their heart to follow AM teachings, such workers
and margiis progressed on the path of spirituality, and did not get degenerated.

Read Full Post »

Janusparsha Mudra

Date: 14 Jul 2010 21:17:29 -0000
From: “Satyanarayan Mishra”
Subject: Janusparsha Mudra


PS Intro: In this song the devotee is addressing Parama Purus’a in a very
indirect manner.

“Ba’ndhan jetha’y ceyechilum se ba’ndhan keno na’ elo…” (P.S. 3752)


The Divine Bond– “Ba’ndhan”– which I was looking for, why has that
Divine Bond not come. He, that Divine Bond, is the darkness of my nights as
well as the effulgence of my days; He is my everything. Alas, He is
remaining far.

By His grace I wanted my loving devotional link with Him to gradually
grow closer & closer through the sweet ideation of my Ista mantra,
different lessons, dhyana etc, all the ways which He shows up to samadhi–
until ultimately becoming one with Him. I was also longing that by calling
Him constantly with the repetition of my mantra & heartfelt feeling, then
He will bless me by His august advent in His absolute and divine form in my
Guru cakra. In that way, by His grace I will get His extreme proximity and
oneness. Alas, He is remaining far.

I was also desiring that He will attract me close to Him by showering
His divine love and infusing a sweet intimate relation. Thus by falling in
love with Him, His divinity will descend in my unit existence. Naturally,
my heart will feel love for His vast creation– as the neo-humanistic
feeling will sprout in my heart, by His grace. And then each and every
manifestation of this grand universe will emanate His effulgence. Alas, He
is remaining far.

Those sadhakas who are blessed by Him and engaged in pointed, arduous
meditation, by His grace, they surely love all beings. Baba, You are my
divine bond, please grace me by keeping me deep within Your bosom…


Animals come on this earth and are bound in their base propensities, just
to follow the laws of nature– beyond that they cannot do anything; but,
humans come for something more, for something infinite: To get a’nandam,

Without feeling drenched in that eternal bliss, humans will never be
satisfied. And that bliss cannot be gotten without attaining Parama
Purusa– without getting Him. So in essence, knowingly or unknowingly,
everyone wants Him; because all want bliss, or a’nandam.

And verily, human beings have been seeking this a’nandam since the
prehistoric era. Since that time, in their meditation, so many rishis and
munis have intuitively received various guidelines from Parama Purusa.
However, perfect knowledge only comes to humans when Parama Purusa comes in
the form of Mahasambhuti and guides the humanity.

So we are fortunate that we have Baba’s guideline to move on the path of
divinity. And, He has blessed us with two distinct mudras– Varabhaya Mudra
& Janusparasha Mudra– by which to meditate on Him. And both have their
special utility and value. Both propel humans along the path of bliss.


We live in a colourful world: There are so many different types of people
who come from various backgrounds, each with their own mental and physical
make-up– each with their own life schedule and duties. Such is the
diversity of life and range of people that is found on this earth.

And by Baba’s grace He has given something for all: Na’ma mantra, sadharana
yoga, sahaja yoga, kapalik sadhana, and vishesh yoga etc. Which one is
higher and which one is lower, nobody can challenge. Because all the
lessons are important and success depends upon which sadhana is most suited
to a particular individual, one’s own efforts therein, and Guru’s grace.

We should always keep in mind that even with na’ma mantra meditation one
can get the highest realisation, if one earnestly practices with devotion
and sincerity.

The overarching idea is that we can expect innumerable types of people– of
various standards– to approach AM. Many of whom may be unable to follow 16
Points due to their own shortcomings, personal issues, or life
circumstances. Yet in each and every case, Baba has given a level of
practice specially suited for them.


As mentioned above, there are various levels of our AM yoga: There is na’ma
mantra meditation, sadharana yoga sadhana, sahaja yoga, kapalik sadhana,
and vishesha yoga etc. And then of course there are other practices as well
like microvita sadhana etc.

Here the striking point is that there are degrees of practice.
Thus when any new person approaches AM there are different levels
available– this everyone is aware about. And to date, our acaryas and
margii brothers and sisters have done well goading new people to the right
practice for them.

For instance, if a new person comes to us who is particularly obese and
long-habituated to eating meat etc, then we are to guide that person
towards sadharana yoga. Because they cannot do difficult asanas– or any
asanas– and their body is not ready to follow 16 points, all due to their
own limitations and shortcomings, or life circumstances. In that case then,
according to Baba’s system, they are to receive sadharana yoga meditation.

Hence, this new person will still be able to start doing dharma sadhana.
Sadharana yoga does not offer all the six lessons which comprise sahaja
yoga, but rather offers specific lessons that are suitable to the


And indeed in His guidelines to acaryas, Baba clearly outlines who shall
receive sadharana yoga meditation: aged or elderly persons, diseased
persons, physically handicapped individuals, those with no place or time to
do sadhana, those who work 24 / 7 in their job or service, those
recommended by Baba for sadharana yoga.

So if one is eating meat and cannot sit in padmasana or siddhasana or for
any of the above reasons, then sadharana yoga is the perfect way for them
to begin.

And of course all along– as that new person becomes more suited to a
sentient way of living– we can prepare them for entry into the more
involved practices of sahaja yoga, such as when their situation changes or
when they regain their health etc.

Here the point is that irregardless of anyone’s background, our AM has a
way for each and every person, irregardless of their life history, to enter
into the tantric cult of AM sadhana.


Consistent with this, it is Baba’s great blessing that He has graciously
given two mudras available for doing His dhyana. And both have their
special quality and margiis can use either one.

Of course, the two mudras being referred to here are: Varabhaya Mudra and
Janusparsha Mudra.

Those doing sahaja yoga– the standard six lessons of AM sadhana– ideate
on Baba in varabhaya mudra when doing dhyana.

And those people who are suited to doing sadharana yoga according to Baba’s
recommended guidelines, they will do their dhyana using Janusparsha Mudra–
wherein Baba is sitting with both hands on His knees, with His palms facing
upwards. It is called as such because ‘janu’ means ‘knee’ and ‘sparsh’
means ‘touch’.

As we know, both these mudras are infused with Baba’s special grace and
blessing, yet from a practitioner’s standpoint, for some it is
comparatively easier to visualize Baba in janusparsha mudra than varabhaya
mudra. And for others, varabhaya mudra is more appropriate.

Suffice to say here though, that if any person is not adjusted well with
sahaja yoga– for the aforesaid reasons such as age, busyness of schedule,
or physical handicap etc, or if sahaja yoga is temporarily beyond their
reach– then they can ask their acarya and do sadharana yoga in which case
they will do dhyana using janusparsha mudra. And verily it is the
responsibility of the acarya to determine who should be given sadharana
yoga meditation.


It is important to know however that in certain cases the various practices
of sadharana yoga serve as a great transition point for transforming
non-margiis into margiis.

For example if at the time of initiation one is overly busy in their job,
or if they do not have a place to live, or if they are quite sick, then in
all these cases one can begin with sadharana yoga. That is Baba’s system.

Given that society is now sunk in this materialistic era when scores of
people are not adjusted well for this or that reason, then it is only
practical to think that many will first need the ways of sadharana yoga–
in which case they can do their dhyana using janusparsha mudra.

It is the standard system for acarya to review the background of each of
their diiksa bhais (initiated persons) and decide which system of
meditation is best for them. That is duty of the acarya and if today any
acarya is not doing this then they are not discharging their duty properly.


Here it should also be noted that my acarya has told me that janusparsha
mudra is also used in one or more of the lessons of vishesha yoga. So it is
not that for senior ananda margiis or purodhas that janusparsha mudra is
something irrelevant.

Rather all should be encouraged to keep pristine images of both photos:
Varabhaya mudra and janusparsha mudra. Of course one should not try and do
their dhyana using both photos simultaneously. That will not be
beneficial– rather it will bifurcate the mind.

If any margii does not have a photo then they should ask Centre to provide
it so they can get the photo. That is the system.


As noted above, Baba has given various criteria for imparting sadharana
yoga meditation, in which case the practitioner will be guided to do dhyana
seeing Baba in janusparsha mudra. Hence this mudra photo is to be used by
various sadhakas. There is no denying this fact.

However, since the janusparsha mudra is also used in vishesha yoga, some
confused persons that think that this mudra is specially dedicated to
vishesh yogis– and no one else. For that reason some do not like to give
the janusparsha mudra photo to general margiis. This is their dogmatic

But we should not forget that according to Guru there are certain persons
who need to use the janusparsha mudra in their dhyana. So our duty is to
clear up this confusion. Margiis should approach Centre and request
accordingly. Because it is their right and this point of janusparsha mudra
should not get trapped in any type of dogma.


Here is another important aspect of the janusparsha mudra.

Each Ananda Margii understands– at least theoretically– that Baba is with
them. But to realise this practically these two mudras, varabhaya &
janusparsha, are very, very helpful.

Without these two mudras, the concept that ‘Parama Purusa is with me’ will
remain in the philosophy only. This theory will not come in the domain of
realisation. So we can understand that these two mudras are highly
significant for each and every sadhaka.

Although Mahasambhuti is not physically present on this planet today, but
through these two mudras, along with His expressed directive about how to reach
to Him, then one can have Him in their close proximity and make their life
successful. Those who practice dhyan and sadhana they understand this well.

Then they can touch Him and have Him with all the senses and inferences;
and, in that case their heart becomes satiated by having Him. In that
state, one’s spiritual desire will be permanently satiated and sadhakas can
reach to the goal Parama Purusa, by His grace. Without this there is no way.


Hence the spiritual and devotional meaning of both these mudras is highly
significant as Baba has told us to take refuge in janusparsha mudra as well
as in varabhaya mudra.

Baba says, “Utilizing the vibrations created for eternal time by Shrii
Shrii Anandamurtiji through januspharsha and varabhaya mudras, take
yourself and the entire universe ahead along the path of welfare. Omn
Shanti!” (CC-1, ‘Concluding Words’)


We all know during that during DMC Baba would bless everyone by giving His
varabhaya mudra. This was the case with each and every DMC, whether it was
a large semi-annual DMC or a small DMC. On all such occasions, Baba would
graciously give His varabhaya mudra. That was the culmination of the DMC.

And if for some reason varabhaya mudra was not given, then it would not be
considered DMC, but rather DMS. Indeed there were many occasions when a DMC
was announced but then for whatever reason varabhaya mudra was not given,
so the occasion would be referred to as a DMS– even though beforehand it
was announced as DMC.

This brings the point that DMS can occur with or without Guru’s physical
presence. If He was there for an announced DMC but did not give varabhaya
mudra then that occasion would be DMS. And if He was not present for a
dharma gathering, He would send His representative and in that case it was
also a DMS. That was the system in that pre-1990 era.

That distinction aside, in addition to the DMC, there were other occasions
on which Baba would grace everyone with His varabhaya mudra such as during
His birthday celebration of Ananda Purnima, Diipavali, Color Festival,
Vijaya Dashami (Victory Day). According to His wish, He would give His
varabhaya mudra on those occasions as well. Nobody knew beforehand if He
would do it or not. It was all depending solely on His wish.

Plus, it was known, that sometimes He would give His varabhaya mudra in the
acarya or avadhuta meetings and on some rare occasions during PC also.
That is the basic overview of Baba giving His varabhaya mudra. Others
should also contribute more about this.


At the same time, it is not known to me if ever Baba has given janusparsha
mudra at a DMC or Ananda Purnima etc, if anyone has information about that
I want to know.


Lastly, according to my knowledge, there are two versions of both the
janusparsha and varabhaya mudra photos. And there is approximately a 5-10
yr gap between these photo sessions. That is to say, around 1955, at one
photo session, pictures were taken of Baba both in varabhaya and
janusparsha mudra. And then again it was done 5-10 yrs later. So there are
proper negatives of Baba in both these mudras.

Those interested should find out who has these various photos and they
should also get a copy. Finally, those sadhakas who do have these photos
should show them to other interested sadhakas.


Everyone should kindly use this letter as an introduction into the topic of
janusparsha mudra. There are many aspects which remain untouched such as
the meaning, history, etc. So others are welcome to write in with more on
this important and devotional topic.

In the end, what we can say is that Baba would give His varabhaya and
janusparsha mudras whenever He wished. It was His causeless grace on His


By Baba’s grace every Ananda Margii is to take shelter in both of Baba’s
mudras and spread that blessing to one and all.

Baba says, “Utilizing the vibrations created for eternal time by Shrii
Shrii Anandamurtiji through januspharsha and varabhaya mudras, take
yourself and the entire universe ahead along the path of welfare. Omn
Shanti!” (CC-1, ‘Concluding Words’)


Read Full Post »

To: am-global@earthlink.net
From: Marcus “Mahadeva”
Date: Tue, 13 Jul 2010 23:48:29 -0400
Subject: How to Improve Sadhana: Part VII


“Toma’r katha’ bheve din ket’e ja’y, toma’r chavi mane bha’se…” (P.S. 1391)


Baba, by Your sweet grace my days are passing by blissfully thinking
about Your divine glory & Your wondrous tales. Baba, by Your grace, Your
beautiful form is always floating in my mind. O’ my dearmost, when I think
about Your sweet smile, then my mind gets inundated with waves of bliss–
and I completely forget about my existence in this mundane world. I forget
all the days and dates. Baba, by Your grace when I think about You then I
lose myself entirely in Your divine rhythm.

O’ my dearmost Baba, by singing Your glory and chanting Your kiirtan and
moving around You, then my heart always dances in bliss. It is nothing but
Your mercy and compassion how You have made me Your special medium. My
situation is that of a musical instrument and You are the Musician. Or, I
am a tiny drop of water and You are the vast, endless ocean. Baba, O’ my
Lord, by Your grace I am within You, and You are infinite.

Baba, there is only one thing that I ask: Please always remain in my
each and every breath. Baba, You are so gracious– I love You. You are my


By following His every system of life, engaging in deep
sadhana, and applying our vision of neo-humanism, then no problem is too
huge and no solution is beyond our reach.

In that way what better way to begin than to sharpen our understanding of
16 Points. Here following is the next letter in this on-going series.


One time when I visited India I went with the impression that each and
every person there wears a laungota. Now, after that trip, how far really
all non-margiis are doing or not I cannot say exactly. But when I passed
through the capital city and visited a gymnasium I met one male youth who
was practicing various exercises. And I came to know that he does in fact
wear a laungota. Though by his talk I understood that he wears it quite
differently from our dharmic AM system.

So what practices & customs the rishis taught long back in India got
totally changed and diluted. Because when the laungota was first introduced
thousands of years ago then surely the proper system was also given. But
now nearly all non-AM youths are using the laungota incorrectly.

Many overseas think that all the practices are present in India. But in the
general society so many things have gotten completely lost. In that regard
AM really is quite unique. Because all Baba’s teachings are completely
dharmic, yet outside AM so many false practices are being done.

Prior though I was not thinking that proper laungota wearing was such a
unique thing. I thought that all Indian citizens were wearing one because
even I saw a picture of the great monkey devotee– Hanuman– and he was
depicted wearing a laungota. Because in his mythological photo it shows him
wearing a laungota. So I thought surely that everyone is doing. But now I
see that it is not like that. Either people are not using one at all or
they are wearing it incorrectly.

And like that in general Indian society in each and every sphere, step by
step, they are losing or have totally lost the dharmic way of doing things.
Only it is Baba’s grace that He has blessed us with one completely new
outlook and all the proper practices.


So we Ananda Margiis are fortunate as Baba has lovingly given us all the
perfect guidelines for living a healthy and pure life where spiritual
attainment is guaranteed. In this regard 16 Points is the Supreme guideline.
This below letter revolves around point #4 of Sixteen Points:

“Males should Always Wear Laungota” (Pt 4 of 16 Pts)

(a) The scientific system of wearing a laungota has many distinct
advantages such as all around protection, hygiene, balancing the glands,
sexual control.

(b) Boys should start wearing a laungota upon entering adolescence when the
glands develop and the pubic hair starts forming.

(c) It is the duty of parents to educate their children on these matters.


(d) Some people like to emulate certain things females do. But one should
know that the biological and anatomical needs of males and females are
different. So adopting underwear or hosiery in place of laungota will not
do. At least on this point males should not copy females.


(e) Wearing a laungota is a basic quality of all male margiis. Some fake
type of margiis like to use hosiery type of underwear. But by wearing
hosiery etc there is no benefit of the laungota system. No doubt for
females it is okay but for males it is not proper.

(f) In Ananda Nagar DMC / DMS when people bath in the river then they can
easily calculate who is non-margii, a new margii, or strong margii by
seeing whether that person is using a laungota or hosiery underwear etc.
Because wearing a laungota is one defining factor for dharmic margii life.

(g) A similar thing happens at different retreats also, where if someone is
not using a laungota then everyone just concludes that he is a fake
margii– i.e. some type of coward who is trustless.


Baba has instructed us on the safest, healthiest, and most effective way to
wear a laungota. These following points lead us in that direction:

(h) In India, there is an ongoing dogma that the genital should remain
downward when wearing a laungota. But this is entirely incorrect. Because
Baba has clearly directed us that the genital organ should always be lifted
in an upward position when wearing a laungota. Then only will it give
proper support, protection, & sexual control.

(i) The laungota should always fit snugly; it should be adequately tight–
yet not uncomfortably so. But it certainly should not be loose. Because
only when the laungota is sufficiently tight is it then safe for doing
tandava, kaoshikii, asanas etc. Whereas if it is just loosely attached then
various health concerns and / or diseases may arise such as hydrocele.
Because a loose fitting laungota gives scope for the nerves of the testes
to be stretched or ruptured.

(j) A fresh, clean laungota should be put on after our daily bath. And in
the warm season when we take two baths then after each bath we should
change into a new, clean laungota.

(k) Laungotas should be washed daily.

(l) Each laungota should be air-dried fully before being worn. It should
not still be moist or damp when putting it on otherwise that will only
cause problems such as skin rashes etc.

(m) One important point is that Baba is very strict that one’s own
laungota(s) is not to be used by others. Rather they are only for our own
personal use. So at big retreats and DMS where it is quite possible that
laungotas can easily get mixed up and mistakenly swapped around etc–
especially during the cleaning and hanging process– then one should be
very careful otherwise that is only inviting disease.


(n) Here it should be made clear that there is no set rule regarding the
color of the laungota. Anyone can select a color of their own personal
choice whether that be white, orange, purple, green, blue etc. All margiis
have complete freedom to use any color they like.


(o) Having a laungota with a square back is better than one with an angled
or diagonal cut as this gives more coverage and gives an over-all better fit.
(p) Best is for a laungota to be of single cloth thickness all-around. No
portion of the laungota should be 2 layers or double cloth as this makes it
bulky, uncomfortable, and it takes longer to dry.

(q) The overall stitching or fit of the laungota should be moderate. If it
is too big or it is too long then it creates problems as then one needs to
decide how to manage the extra material. So the design should be moderate:
Properly proportioned and not too wide in the back etc. On this regard we
should not blindly depend on tailors to do as they please, rather we should
present them with explicit instructions / measurements for how the
laungotas should be sewn. Otherwise they will be uncomfortable.

(r) Another matter is that if the laungota is very big and there is too
much material then the skin of the inner thighs will get scratched or rub.
So the length and width of the various aspects of the laungota should be
moderate– not too big and not too small.

(s) Some people use synthetic cloth for making their laungotas but that is
unhygienic and unhealthy. Best is that laungotas are made from 100% soft
cotton– unpolished soft cotton. That is most hygienic because cotton can
absorb sweat very quickly thereby saving the genitals from skin irritation


(t) Actually around the globe the laungota is the speciality of AM. By
seeing all the laungotas on the laundry line then anyone can recognise our
AM jagrtis and ashrams quite easily. The laungota– flying on the line
outside– is a trademark symbol of AM jagrtis in India. So when travelling
around Delhi sector if you are in a new place and you cannot find the AM
jagrti then just ask any local where is the building that always has so
many laungotas hanging on the roof. And then certainly they will be able to
point you in the right direction & show you where the jagrti is.


So these are some of the thoughts and reflections which got gathered from
all around regarding point #4 of Sixteen Points. All margii brothers and
sisters are kindly requested and most welcome to share any further ideas
about this.


Beauty of Sadhana

Baba says, “You must love the Supreme Consciousness (Parama Purusa) and
come near Him…When you reach the closest proximity to the Supreme
Consciousness, your mental waves will come in contact with His mental
waves. Then you will understand what is to be done, and what will be the
destiny of humanity in the near and distant future.”

“By your love for Him, you can easily understand this, and then whatever is
necessary to be done for the welfare of humanity through Neo-Humanism, you
shall certainly do. You have obtained a human form for this purpose; and
your body will be fully utilized when you have reached the closest
proximity to the Supreme Consciousness.” (SS-16 (H), p. 10-11)

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From: “gabriel jans”
To: am-global@earthlink.net
Date: Mon, 12 Jul 2010 15:11:37 -0500
Subject: Just Like Vidura


“Nu’taner a’lo a’ji la’galo ma’nus’er mane mane…” (P.S. 4724)


The divine effulgence of the Ever-New has started touching each and
every human heart. All dogma has gotten wiped away; new shining truths have
come. Now in all the corners this earth is basking and rejoicing with
exuberant youthfulness.

The faint sun is now glowing fiercely and all the ten different
directions have become drenched in that colour. In the koraka of the
flower, sweet nectar has come. All around newness is there; the sleeping
humanity is getting awakened.

To those who were sitting in the cimmerian darkness for ages and ages,
the spark of life has come. The horrifying nightmarish memories of that
catastrophic past have been wiped away from the people’s minds. The earth
has become decorated in all sorts of new and beautiful ways.

That ever-gracious Parama Purusa has blessed one and all– indeed the
touch of the Ever-New has come. Now the neo-humanistic feeling is touching
the each and every human heart and mind. By His grace, everyone has gotten
awakened. Everything is dancing in His divine bliss…


In these trying times, a few have taken to running their own MU’s,
service projects, jagrtis and or splinter groups etc – thereby
keeping themselves separate & outside the parameters of the organisation.
Or they have engrossed themselves in other projects and kept themselves as
one island – away from the AM flow. This has become the style of some.

From the sidelines, a few witnesses are thinking that ‘this is just fine’,
or even ‘glamorous’. But on various accounts what those “independents” are
doing is not okay; rather it is one dark type of maneuver or cowardly

The main point being that if our very own AMPS organisation is not in
proper shape then one should do and die to fix it. Indeed this AMPS is the
very vehicle which Baba Himself has handed down to us for spreading the
word of dharma. So at any cost one should not become the negative tool of
its disintegration by breaking away.

Baba says, “The unity of A’nanda Ma’rgiis should not be allowed to be
jeopardised for any reason. Unity should be maintained even at the risk of
your life.” (CC, part II, ‘Society’ chapter, point #13)

But a few have adopted an escapist mentality whereby they flee during
difficult times. Thus revealing their true colour.


During the Mahabharata era, Vidura– who was the brother & minister to the
blind King Dhritarashtra– opted to neither support the sinful Duryodhana,
nor back the cause of the Pandavas. Instead he just slipped away to the
jungle, in a disgusted mood. Vidura was thinking ‘I am fed up with all
this’. This was his way of dealing with it all. But such type of approach
is steeped in cowardice mentality.

That’s why Baba never appreciates this escapist way of thinking. And no
matter how thorough a search one does, you will not find one single word
where Baba appreciates that poor dealing of Vidura.

Rather Baba guides us that in all such circumstances we are to fight for
dharma– using all our strength.

Baba says, “Fight for your Ideology. Be one with your Ideology. Live for
your Ideology. Die for your Ideology.” (A. Vanii #14)

Because knowingly or unknowingly, many people are waiting on our every
syllable in order to sprout into action– the general society is depending
upon AM ideals. But if one is just wallowing in mid-air and opts to slither
away from the scene, then they are pushing the society onto the brink of
disaster and setting one negative trend.

So this type of running away is cowardice psychology and cannot be
supported under any conditions. Not in the Mahabharata period, nor in
Baba’s time, nor in any era or age– Never.


Similarly Shankaracyara adopted such a type of defective pathway. In his
approach he blatantly proclaimed not to know or care anything about worldly
matters. When in fact the truth is that worldly affairs are always a
headache to deal with, so in order to escape them he claimed to be oblivious.

In that way, the common people were just left to suffer on their own
without any help. When in fact a strong, brave hand was needed– someone
who will valiantly come forward, ready to take up their cause & help the

But Shankaryacarya himself did not do. And not only that but he created a
box full of spineless sannyasis who followed in his negative tradition.
Not surprisingly the naturally rich & golden land of India got looted and
scraped to the bone by all sorts of aggressors. And the people were armed
with nothing but Shankaracaraya’s negative policy of worldly indifference.
Hence they just watched and suffered the grave consequences. All because of
Shankaracaraya’s so-called grand vision to ignore world. So see the nasty

Thus Baba never appreciates this.


As we all know Baba’s holy advent is for the development of one human
society. From the very get-go this has been His chief aim: To create a
unified humanity.

So if one or two of His so-called important disciples escape and create
their own separate islands then what nonsense that is. How can they say
they are following Baba. Following Baba means following His teachings.

Guru’s service means to follow Guru’s guideline. But blind people do not do
so. Such persons do not follow His teaching of creating one human society.


Society is indispensable for the public welfare– without it the
potentialities, capabilities, talents, and inherent strengths of human
beings cannot be explored and utilized.

In this ultra-modern era, life has become so complex that people must work
unitedly. This is the need of the day. By that way with only a little
effort more yield will come. And in His famous discourse Baba guides us
that ‘this is not the age of small countries and big animals’. Those days
are long gone; the world is changing. Now one must organise and work
unitedly in a single flow under the banner of a unified humanity. These are
all Baba’s main guidelines.

Hence Baba condemns this idea of isolating oneself and creating one’s own
independent ashram. India is now full of more than 10,000 ashrams but this
has no positive effect on the collective development and overcoming the
social dogmas of the day.

That is why Baba wants us to create one stir whereby all sannyasis and
family persons rally around and move together to shake up and construct one
indivisible human society.

Indeed Baba has built this AMPS organisation explicitly for this dharmic
purpose. And towards that aim He has brought together people from all the
various countries and all the various races– from each and every corner.
And with their dedicated mind and open heart He has guided us how to work
in one singular formation.

Yet now a few highly touted scoundrels are breaking away and separating
themselves in order to pursue their own project where they can be king.
What type of a terrible example this is; this is sinful.


And not only that, but in the confusion initially some innocent people are
getting misled to think that these escapists are high-minded and great. And that
everything they do and everything they touch will be golden. But what a
hoax. Because such separatists are nothing but spineless hypocrites– ego

Proof being that if they were so concerned about dharma then what about
Baba’s teaching to form one united front as a step towards forming one
human society. Indeed all Baba’s teachings and actions move in that same

So what these selfish escapist people are doing is nothing but their
cowardice mentality. Because overall never is such a thing appreciated.
Whereby one just escapes from the fight; not in any age is such a thing

And now most everyone easily realises this fact.


If one does not believe in groupism then one should oppose it– and not run
off to some far distant corner of the earth and put up one fence and live
in one isolated bubble like some shivering coward, all the while posing as
being a dharmic one.

Surely anyone with eyes can see through that thin facade and realise the
truth that such a cowardice approach is outrightly negative.

So those with no spine and no strength in the blood become goody-goodies
and cowards. That is why Baba says this is not proper. Where there is
injustice we should stand firm and fight and not disappear into one far
away fantasy garden. It does not take any strength or energy to be a
goody-goody, coward. And isolating oneself in that way is not good.

Baba says, “The characteristic of good people is to fight against
injustice, to firmly adhere to truth and righteousness, to protect the
helpless and fight against all evil persons. Those who are merely simple
and are of a meek and goody-goody nature are not good people. ” (AFPS, pt
5, pg 28)


By Baba grace, His Baba’s eternal dharmic guidelines are sure to take shape
in our AMPS. Running off to the edges of the earth like Vidura will not do.
With His great blessing we are moving toward that great stance of
collective movement and unity.

Baba says, “Always remain united and organised. Solve all problems big and
small in a united way. Advise every Ananda Margii to remain united at all
times.” (Point #31 of ’32 Rules for Avadhu’tas’)

Baba says, “The marching together of all in unison is termed as the
society…” (Ananda Vanii, #24)



(A) Some few wts and margiis are there a few who started their own things.
In one corner there is xyz types and somewhere else there are a couple Wts
not using the dress and not linked with AM nor opposing groupism. Just they
isolated themselves and praise each other. They are black sheep; Some Wts
are there in various sectors and in GT sector also one such senior WT is
there– engaging in all sorts of nonsense in their attempt to make one MU,
master unit.

(B) Although Lord Krsna tried to bring Vidrua, he (Vidura) could not make
it so instead he just escaped. Likewise Baba has brought these persons but
they could not manage. And they proved themselves as opportunists. And in
the future when the record is clear and people are understanding, then such
coward separatist types will be seen as blemishes– black spots on the


Here Baba is guiding how in this present era it is needed that people
organise themselves and build up a unifed humanity.

Baba says, “Narrow sentiments are gradually fading away and a universal
outlook is arising in the minds of human beings. Science and technological
development have exposed the blind faith and dogma that have suffocated
many sections of society, and gradually humanity is advancing towards an
age of discrimination and common interest. So, the present age is not the
age of large animals and small states.” (Prout-13)


In the following Baba exposes how egotistical persons can never win by
proclaiming themselves as isolated. In their arrogance they will one day–
sooner or later– have to depend upon others.

Baba says, “You will hear many a vain and assuming person say, ‘I don’t
need anyone’s help, I’m doing very well by myself. I don’t want to concern
myself with anyone else’s affairs and I don’t expect anyone else to bother
about mine’. Nothing could be more foolish than this statement. Medicine
and nursing are necessary to cure diseases; the neighbours’ help is needed
to cremate a dead body; and for the regular supply of food and cloth the
cooperation of farmers and spinners is essential. Remember, no created
being in this universe is independent. No one can exist alone.” (AFPS-6, p.


Here Baba is further describing the importance of unity and that only in
this way can one’s inherent talents and abilities be maximized:

Baba says, “Then came Lord Krsna about 3500 years ago, when the war
of the Mahabharata took place. People’s individual qualities then had not
taken a collective shape. People did not know the art of living
collectively. The individual qualities that lacked a sense of collectivity
were given such a sense by Lord Krsna. Suppose a person has a faculty for
medicine. If one’s medical knowledge is channeled and utilized in a medical
college, this will bring about the collective shaping of one’s individual
atribute. This applies to all faculties. Lord Krsna wanted to bring about a
social synthesis…”

“It was seen at the time of Lord Krsna that though Amga, Bamga,
Kalimga, Magadha, Saorastra and other kingdoms (Amga Bamga Kalimgesu
Saorastra Magadhesu ca) were within Bharatavarsa, they fought among
themselves because they had no collective sense. Lord Krsna thought that if
He combined all there would be collective spirit in the true sense of the
term. Then alone all human faculties would get expanded.” (Disc MHB, p. 6-7)


Thus all those coward types who hope to gain huge praise for making their
own schools, MU’s etc, they are just crazed ego cases who are totally off
the mark. So none should get enticed and befooled by their negative ways.
What they are doing is in no way good. Rather against Guru– permanent sin.

Peace of Society Linked with Livelihood

Baba says:

“For the all-round welfare and development of human beings, society needs
to follow some fundamental socio-political principles. Without the firm
foundation of such principles, disunity, injustice and exploitation will

“First people should not be retrenched from their livelihood unless
alternative employment has been arranged for them.”

“Let us discuss what happens when people lose their livelihood. Take the
example of rickshaw pullers in India. The work of rickshaw pullers is
exhausting and poorly paid, but if it is declared illegal, many rickshaw
pullers will become unemployed and their lives will become more miserable.
Those who cannot find alternative employment will either die of starvation
or become criminals in an effort to survive. In either case, society will
be adversely affected. So, before this occupation is prohibited, rickshaw
pullers should be provided with suitable alternative employment.”

“Now you understand the consequences of retrenching people without
arranging a suitable alternative livelihood for them.” (PNS-16, p.68-69)

Note 1: Because of not following this important point, currently India is
facing a whirlpool of criminal activity.

Note 2: Altogether in this chapter Baba puts forth three cardinal
principles for “individual and collective progress”. Reference PNS-16
chapter 10 for a full listing & description.

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