Archive for November, 2010

Date: Mon, 29 Nov 2010 22:38:27 -0000
Subject: Story: “Baba, Nobody Knows You in Jamalpur”
From: “Ishvara” 


“A’laker saurrathe saba’y nite tumi esecho…”  – P.S. 1089


Baba, You have come with the shining chariot of divine effulgence. You
have come to take everyone to the divine realm.

You do not differentiate between who is great, who is meagre, & who is
small etc. You listen to everyone’s tales– to everyone’s feeling of the

Baba, even without seeing You, I have loved You. I am always feeling
close & loving towards You. And even when I have not heard about You, I
have been attracted by Your divinity.   Baba, You are so gracious. You
do not make judgments based on one’s merits or demerits. You love all,
unconditionally. And I understand that You are always present– across
all time and space.

O’ my Dearmost, You have done so much for me, and in return You do
not want anything. In spite of knowing about hundreds of defects in me,
You have made me Yours and accepted me as Your own.
Baba, You have showered Your causeless grace on me. You have come here
on this dusty earth to take everyone onto the path of divinity. Baba,
You are so gracious…


There is one margii professor Chandra Prakash Atreya from Meerut who used to go visit Baba in Jamalpur.

During one of his early visits, he asked one of the rickshaw wallahs, “Do you know Shrii Shrii Anandamurti ji?”

The rickshaw wallah immediately replied, “Yes, of course I know him, he has a beard and wears a saffron robe. Just last month he a performed a great yajina where thousands participated.”

The margii then understood that the rickshaw wallah had no idea who Baba is. So the margii just changed the topic of conversation.

But internally the margii professor was thinking, “How strange it is that people are coming from all over India to see Baba, yet the local people have no idea who He is. Baba is not even well-known in his hometown.” These were the types of thoughts spinning in his mind.

So when the margii arrived at the ashram / office, he could not keep from raising this matter to Baba. (Note: In those early days, the margiis had opportunity to raise all kinds of personal questions and thoughts.)

The margii got the opportunity to go on field walk with Baba. While walking on the road along with Baba, the margii professor said, “Baba, it is very strange that people come from far and wide for Your divine darshan, yet people here in Your locale do not even know You.”

Baba smiled and whispered in the margii’s ear, “Koii ja’n lega’ to kaese ka’m chalega’, jii?”. Meaning: If people knew that Baba is Parama Purusa, how work will be done?

Hearing Baba’s reply, the margii professor understood perfectly, and he was very grateful that Baba was not famous as He could then attend to His work of propagating the dharma of Ananda Marga ideology to one and all. That professor furthermore understood that if Baba was really famous then hoards of people would flock to Him and he (the professor) would not get opportunity to sit with Baba.

Indeed if the common masses were rushing after Baba because of His name and fame, then qualified bhaktas would get pushed to the side. For all these reasons and more, non-margiis were not allowed at DMC, as that would push margii bhaktas to the last row.


Here are (a) some of the problems associated with becoming famous, and (b) some of the reasons why it is good that Baba did not become famous.

1) If a person is famous, then there will all kinds of useless people hovering around. This happens with big-time politicians, sports heroes, entertainers, and all kinds of famous people.

2) In His own divine manner, with His cosmic liila, useless people were kept away and by His grace He brought bhaktas close.

3) Just as children do not want their parents to become super famous as they will have to share their parents with the whole world, and they will be pushed aside, similarly devotees never want their Guru to become so famous that they have to share Him with others.

4) If Baba had become very, very famous then useless people would have crowded the scene and He would not have had time to do anything else.

5) If a person becomes famous then they cannot attack local dogmas and customs like casteism etc. To keep their fame, a person must support all local dogmas, otherwise the common people will strike back and oppose you.

6) Those who are famous are chained to the status quo. There is no other way. They are unable to do any real work and certainly they cannot do anything revolutionary.

7) A famous person’s time is spent preserving their fame; they have no time for anything else. Those who are famous cannot fight against dogma, injustice, exploitation and all kinds of sinful activities, otherwise the sinners will attack and defame them. Famous people have to support sinful forces in order to keep their glory.

8) Those humans involved in chasing after their own name and fame invariably become small-minded as they think about themselves and not Parama Purusa.

9) The vast majority of people in society are dogmatic etc. To get their support then one must give up their high ideals. Only then can a person become popular – only when they follow and adhere to the same dogmas as the general populace.

10) In India those sadhus who do orchestrate large sacrificial gatherings are very popular, because those sadhus follow all local dogmas. To become famous a person most follow the ways of the general populace and live their dogma. It is analogous to one seeking fame amongst donkeys, then that he must make the sound “hee-haw”. Likewise, to be famous amongst vultures one must eat dead, decaying bodies. In each and every circumstance, to become famous, one must indulge in all local dogmas.

Thus there are any number of negative outcomes if one seeks name and fame.


Baba being the Parama Purusa also possesses the quality of yasha, i.e. that He is a polarizing personality: Some revere Him while others detest Him. When Parama Purusa comes on this earth it is always like that. Hence, He can never become so famous that 100% of the population appreciates Him.

Baba says, “Then there is another word, yasha; it means “reputation”. One should remember, here “reputation” has been used both in the extremely positive and in the extremely negative sense. There is positive reputation and there is also negative reputation. Lord Shiva came to this world about 7000 years ago; even now there are many who are His admirers, there are many others who are His opponents. The Iyers in South India will say, “Oh. Lord Shiva was great;” the Iyengars will say, “No, Lord Shiva was not great.” Lord Krśńa came about 3500 years ago; even now you will see there are so many admirers and so many opponents of Krśńa. That is, when Táraka Brahma comes, the entire intellect of the world gets polarized – one north pole, another south pole; one admirer, another opponent.” (Subhasita Samgraha, Part 21)


Here are more of Baba’s special teachings on name and fame. Everyone should pay heed to Baba’s warnings, lest things go awry.

In this first teaching Baba graphically describes the state of one who desires prestige.

Baba says, “Pratiśt́há – the desire to make oneself known. A person influenced by [the desire for] pratiśt́há expects respect from everyone, and hankers after name and fame. This mental state can be easily compared with the mental condition of a beggar. The beggar asks money from others, while the person craving for prestige begs others to give him respect. [The person desires something that] is really meaningless and possesses no value, something that has been fitly compared to the excrement of a pig.” (Ananda Vacamrtam, part 23)

Here below Baba guides us that we have come to this world for a short while – so one should not pass their days chasing after prestige, rather one should seek Parama Purusa.

Baba says, “Pratiśt́há shúkariiviśt́ha: human beings come onto this earth only for a short while: after this stipulated period, they will depart. All entities in this world merely come and go, nothing is fixed – everything is moving, and thus this universe is called jagat (root verb gam + kvip = jagat). Jagat means that which has the characteristic of ceaselessly moving on. Another synonym for the word “world” is saḿsára (saḿ – s r+ ghan), “that which constantly changes its place.” When nothing ever ceases to move, then can you remain permanently in this world? Even the effort to establish oneself permanently in this world is unnatural, because this pratiśt́ht́á is as abominable as the stool of a sow. Hence one should give up all these three – abhimána or inflated ego, gaorava or self-aggrandizement, and pratiśt́a or desire for prestige – and worship the Lord.”(Ananda Marga Way of  Way Life-11)

In this next teaching Baba guides us that great people are those who are neither bothered by praise or censure. Those who cultivate fame never fall in this category – they must be 100% concerned about public opinion.

Baba says, “Those people are great who harbour no biases and who behave rationally both with those who abuse them give them pain and with those who give them happiness. Such people don’t harbour any feelings of enmity towards anybody and take no-one as their enemy. They remain the same in pleasure or pain whether they have a positive reputation or negative reputation. They are unaffected and unassailed in all circumstances of praise or criticism, pain or pleasure. They attach no importance whatsoever to any of these things. They are meaningless for such people.” (Ananda Vacanamrtam, part 5)

Finally Baba guides us that those who crave fame will never have time to do any dharmic work on this earth.

Baba says, “Nindantu niitinipuńáh yadi vá stuvantu: “If I am too concerned with those who praise or censure me, I will not find time to do my real work. As I have come to this world only for a short period, my only concern should be to keep on doing the duty the Lord has assigned to me. And while doing this allotted duty, I should remember that I belong to Parama Puruśa. I have come form Him, and I will have to return to Him – and to do that, I must complete my allotted duty.”” (Subhasita Samgrah, part 12)


By Baba’s grace He has put us on this earth to propagate a great and noble ideology. The attainment of prestige or fame is a distinct impediment. We must never harbor name or fame. Then the entire life will be spent in petty pursuits devoid of ideology. We should always follow Baba’s divine example and remain out of the public eye, never desiring prestige. Then, by His grace, we will be able to do our real work on this earth.


Speciality of the Rg Veda

Baba says, “Although the Rgveda is mainly concerned with hymns, it also
contains various tales and anecdotes. While not all of these stories and
tales carry equal spiritual value, they are representative of the
cultural heritage of those ancient humans. They paint a portrait of the
gradual advancement of human thinking and the structure of society. When
considered from this point of view, the language, literature and
expression of the Rgveda is of special value to the world.” (SC-2, 96-7)


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From: “Aaron Tenning” 
To: am-global@earthlink.net
Subject: Economic Injustice: Honour to Wrong Person
Date: Sun, 28 Nov 2010 21:11:44 -0800


“A’loker jharana’-dha’ra’y sna’n kara’yecho tumi saba’ka’r man…” (PS 611)


Baba You have showered Your causeless grace on everyone. With the spring
flow of effulgence You have drenched one and all. Everyone is enjoying
in the bliss of Your grace and proximity. This whole universe is
vibrated in Your vibration. Now the difference between close and far &
own and other has been lost. Everyone has become close– intimate. You
have wreathed everyone’s life with the bond of love. Irrespective of
their qualities everyone is feeling close to one another. By Your grace
You have vibrated this universe. Knowingly or unknowingly people are
ready to follow Ananda Marga Ideology. Rationality is developing and the
general common understanding is getting changed. The darkness of dogma
is vanishing away. Baba You are gracious to one and all…


Sometimes we hear reports in the news of how an ultra-wealthy person is donating millions or even billions to a given cause or charity – albeit under a certain set of conditions.

In response, the common people go “oooh” and “ahhh” with great appreciation and veneration. They regard that “philanthropic donor” as a second god and sing the praises of their generosity with full admiration.

As Ananda Margiis, we have to step back and view the scene according to the dictates of bhagavad dharma. Then we will have a balanced perspective.


What follows are two dharmic stories told by Baba which help us understand how to evaluate the value of a given service or donation.

There are three points for evaluating the greatness of a person’s donation:
(1) Percentage: How much percentage of wealth was donated;
(2) Hardship: How much hardship they had to undergo in giving that money;
(3) Amount: The total amount donated is NOT a qualifying factor, but unfortunately this is the main thing people look at, and they overlook the above two factors. It is for this reason that this entire posting has been written.

These following stories make the point more clear.


Many may know the story from the mythological Ramayana which Baba Himself cites on numerous occasions. King Rama and his army needed to cross the waters from South India to Sri Lanka in order to rescue the Siita. So Rama called all his followers – fighters, animals, everyone – to build a bridge.

Baba says, “You know the story of the Rámáyańa. During construction of a bridge, the big monkeys carried large stones while the small squirrels brought only tiny grains of sand. Is there any difference between the carrying of tiny grains of sand by the squirrels on the one hand and the carrying of a whole mountain by Hanumán on the other? Both are equally valuable. You may be a small entity like a squirrel, but your existence is in no way insignificant.” (Namami Krsna Sundaram, Disc: 21)

Baba says, “The most important point to consider is who has utilized his ability and to what extent. Hanuman [the mighty monkey, a devotee of Rama in the mythological epic the Rámáyańa] fetched huge boulders to build a bridge across the sea, while the squirrels collected small pebbles. Yet intrinsically both these actions have the same value…We cannot give more appreciation to those who have not utilized their potentialities properly but have done more work than to those who have fully utilized their talents.” (Human Society Part 1, ‘Social Justice’)

In the above quote, the squirrel utlised 100% percent of its capacity and the big monkey did the same thing. So their contribution was equal despite the fact that the monkey carried much bigger objects. Their percentage of giving and degree of hardship is the same.

As the story goes, the bridge was built, Rama and his armies crossed, and Siita was rescued. The import of Baba’s above teaching is that even though the squirrels only brought small pebbles, their offering and help was as much valued as the dramatic efforts of Hanuman. Why? Because those squirrels gave their all, according to their capacity and strength.

And that is one of Baba’s golden guidelines with regard to rendering proper service. How much one is utilizing their inherent potential – what percentage of themselves are they giving toward a certain cause and how much hardship they are undergoing in their service.

When we apply this formula to the present day capitalist schema, we can understand that a $1 donation by someone who has only $10 is of greater worth than a $50 million ($50,000,000) donation by some capitalist billionaire. Because the amount that one gives is not the driving force; what is valued is the percentage of one’s wealth and property that they are willing to offer. A poor man gave 10% of his wealth but a rich person has given only .5% percent of his wealth.

By Baba’s dharmic guideline, the poor person has donated more than the billionaire hence the poor person should get more respect.

Although it looks like the rich person has given a lot because the amount is large, but in the realm of service it is quite minimal. Because he gave only .5% of his entire wealth and did not undergo any hardship. So his contribution of $50,000,000 is much less than the $1 given by the poor person.

Here the overall amount is meaningless. We should never look at the total amount per se, but evaluate the donation according to the percentage of one’s wealth. That is our Ananda Marga way.

$1 to a poor man who does not have food is quite substantial whereas $50 million to a multi-billionaire is quite petty. Thus the poor person underwent greater hardship. That also counts per the viewpoint of bhagavad dharma.

One added point that should also be noted is that the billionaire will use their $50 million donation as a tax write-off and actually save money.

So for the billionaire the act of giving is often a mere exercise in managing their wealth in a strategic manner whereas the poor person who donates is actually giving away what little money he has. That is why, according to the dictates of bhagavad dharma, that $1 donation is greater as that represents a higher percentage of the person’s total wealth. That is one parameter for measuring the quality of social service or one’s generosity. And the second parameter is the degree of hardship.


This next story is a bit longer and more involved. Here however is a short summary as the story holds great import to Baba’s teaching on service and sacrifice.

Once there was a very poor family. They had almost no food and were on their deathbed. They were going to share their last few morsels of food amongst the four of them. Just as they were about to eat, a beggar knocked on their door. The beggar requested something to eat. The family knew that if they failed to eat that evening they would meet their death. Even then, one by one, they all gave up their portions and served it to the beggar. The beggar was deeply satisfied by their offering. That night those 4 family members died of starvation.

A mongoose witnessed the entire scene and was awestruck by the family’s great sacrifice. The mongoose started rolling around on the floor and inadvertently rolled over some of the flour that had fallen onto the floor during the offering to the beggar. Because that offering was so pious, the wee-bit of flour turned the mongoose’s coat golden wherever it came in contact with the mongoose. Half his body was touched, so half his body became golden.

Time passed.

Upon his coronation, King Yudhisthira offered a grand feast to all in the kingdom. The affair was full of pomp and show and featured the most sumptuous dishes imaginable. The mongoose arrived at the feast and rolled desperately on the floor wherever food had fallen in hopes of making the rest of his coat golden. But the food had no such effect – he did not become golden. Why? Because there was no selfless sacrifice in the offering. King Yudhisthira had tremendous wealth and he was feeding the kingdom as a display of his riches. There was no personal sacrifice involved. That is why the mongoose called the entire gathering a farce.

Baba’s teaching in this second story is that the greatness of one’s offering is measured by the degree of personal sacrifice and hardship. The poor family offered a very little amount of food but they were willing to sacrifice their life. So their offering was indeed great. In comparison, the King Yudhisthira presented mounds and mounds of fanciful dishes to his subjects – without having to undergo any personal sacrifice or suffering – so his offering was basically valueless, according to the measuring rod of bhagavad dharma.

Thus when teams of billionaires gather and give away huge amounts of wealth and property, but undergo no hardship themselves, then their offering is quite paltry in the eyes of dharma. It has little of no value. Whereas if a man has but one ripped blanket and he gives that to a needy passerby while he himself spends the night shivering in the cold, then that offering is very meaningful.


From the above two stories, we can understand that there are at minimum two critical factors at play. The value of a person’s giving is measured by:

1) The percentage of wealth that is given away.

2) The degree of penance or hardship that is undergone by the person making the donation.

It is these two factors which truly determine the greatness of one’s offering.

Unfortunately, most of the time people overlook these two factors and instead measure the “greatness of the offering” only by the amount.That is the tragedy.

In this way, exploitative vaeshayas who have billions of dollars get venerated for their so-called large donation of millions of dollars, when in fact that donation is but a minuscule amount of their total wealth. Plus such capitalists do not undergo an ounce of hardship in making that so-called big donation. Even then the common public sees all the zeroes – i.e. $10,000,000 – and thinks that capitalist is a second god and divinely generous.

Please read more below.


In today’s vaeshyan era, Baba’s above mandates are essentially overlooked, or at the very least not used to determine the value of one’s offering.

Because in today’s market, when the mass of wealth is controlled by 1% of the population, the common people sit back dumbfounded and awed by how some ruling capitalists give away huge sums of wealth. The public hails such givers as “great philanthropists”, “divinely generous”, and “true friends of humanity” etc. They think such capitalists are really, truly great. They bow down to them with full reverence, honour and respect. When in fact, those big donors offered a paltry amount of their total wealth and did not undergo even an iota of sacrifice. Thus, for those big donors, their so-called act of giving was effortless yet it earned them great praise. They became champions in the eyes of the common people who were stupefied by the size of the gift.

That is one half of the story.

Then that same public looks upon their own value as marginal at best. They develop a huge inferiority complex and deem themselves to be comparatively worthless – they become pawns of capitalist exploitation. Such persons undergo endless trials and tribulations to give back to their families and communities, but that is all looked upon a quite trivial.

Rather all the gusto and glamour goes to those so-called great capitalists who control all the wealth. The newspapers, the media, the people, and the whole society gathers round in awe of those capitalists.

So the entire situation is upside down – indeed totally backwards. Those who are sacrificing the most and offering the greatest percentage of their wealth are marginalised and those who give paltry amounts of their enormous wealth are hailed as the great philanthropists. When in fact to accumulate such wealth they had to exploit the common people to the very bone.

Here Baba points out the hypocritical ways of such vaeshyas (capitalists).

Baba says, “Vaeshyas are not satisfied with just sucking people’s blood, they often devour their flesh and bones as well; then they beat drums made from the skins of their victims as they deliver religious and philosophical discourses, build temples and construct lodgings for pilgrims, and undertake various other activities. They criticize materialism and try to
retard its progress not because they object to it philosophically or psychologically, but because in a materialistic system there is every possibility that their vested interests would be adversely affected. Although they support spirituality, they are not motivated by spiritual sentiments. The fake spirituality they preach actually injects impotency into society. In their endeavours they are assisted by like-minded exploiters who trade in religion.” (Human Society-1, ‘Various Occupations’)

Actually such capitalists suffer from a psychic disease. They accumulate money not for their basic needs but to satisfy their misplaced longing of expansion. What such capitalists fail to understand is that mundane wealth can never satisfy our inner psychic urge for infinite peace. Instead of looking within they try to accumulate such a vast wealth which they cannot consume. This is their psychic disease.

Baba has put forth this edict about such capitalists.

Baba says, “These capitalists are the unworthy sons and daughters of the Cosmic Father because they go against the principle of cosmic inheritance. They should be cured of their ailments.” (‘Discourses on Prout’)


Here are more of Baba’s divine teachings on this important topic of service and giving financial help.

First Baba points out that it is not the pomp and show of one’s donation, but rather the conditions in which it was given.

Baba says, “You know, the measure of sacrifice is not its quantity or its grandeur. A sacrifice should always be measured in terms of the circumstances in which it has been rendered.” (Ananda Vacanamrtam, part 31)

Thus when a poor person or a weak person gives their all in trying to help another, that far outshines the rubies and diamonds given by capitalist exploiters.

And here below Baba categorically states how a poor man’s penny is greater than a wealthy man’s fortune.

Baba says, “The charity of a few paise of the poor has the same value as a thousand rupees from a millionaire. Indeed the charity of those few paise is greater.” (Subhasita Samgraha, part 1)

Plus in His own practical life, Baba clearly demonstrated how He never valued the “amount” of the offering but rather the devotional feeling of one’s heart.

For instance, Baba would always accept an invitation to stay at a bhakta’s residence even if that person was of modest means; and Baba would always refuse the luxurious offerings of big landowners when they gave only out of pomp and show.

Also who can forget the tale of when one wealthy businessman proudly tried to give Baba a bagful of money. Baba refused to see him and when the businessman finally cajoled his way into Baba’s room, Baba took the bag of money and threw it outside His window. Immediately the businessman rushed out of Baba’s room to retrieve his money and without a moment’s delay, Baba shut & locked the door – neither accepting the businessman’s company nor his “donation”. Why? Because that businessman got that money through unfair and unethical means.


The way things are now is not good. Greedy capitalists who are veritable enemies of society get treated as the golden ones, and the common people who toil day and night to support their families and help their communities are oft forgotten – their contributions are not at all recognised.

Baba says, “Days roll on. Empires, wealth and valorous human deeds ride on the wings of time, creating only brief flashes of brilliance. Against this panorama the efforts of common people, like those of the squirrels, do not receive recognition – they are like stones lost in the shadows of towering mountains. The leaders of society perform outstanding feats which are recorded in glowing letters in the annals of history. The students of later ages do research on them. But the common people, who carried the golden banners of these heroes, disappear into oblivion.” (Human Society Part 1, ‘Social Justice’)

We must no longer give value to those who are undeserving (i.e. those capitalists) and instead we must give value to those who are deserving (i.e. the common people). Only then can society can progress, otherwise not. Till this situation is righted, people will continue to aspire to become rich by all kinds of wrong means. Because by this way they know they can get worldly power and be regarded as “divine and generous”.


By Baba’s grace He has given us the duty to bring this capitalist era to and end. Such capitalists suffer from psychic disease: They hoard money when in fact it is meant for all.

When people have a better understanding about this then we can bring forth shudra revolution. Once the people know how capitalists got their money & and whose expense, then the masses will be ready to come forward and usher in the new era of social and economic justice. We must hasten this movement.


Note 1:                      WHAT GOES ON IN ANANDA MARGA

In certain instances in our Marga, a few have fallen into the same capitalistic model outlined above. Some financially rich margiis give larger donations yet did not have to sacrifice or undergo any hardship whereas many simple margiis underwent much trouble in giving to the organisation. They may have dedicated their all their free time to helping out in a margii school or they may have spent countless hours collecting food and clothing for the poor. Yet it is those wealthier margiis with bigger checkbooks who are given the red-carpet treatment and invited to sit on all kinds of boards and committees.

A similar thing happens within our Wt ranks as well. Those Dadas involved in business and doing smuggling are often thought of as great, whereas those Dadas of little means working day and night in dharma pracar are overlooked.

Note 2:                        BUFFET’S LETTER TO BILLIONAIRES

In the last few months two of the world’s richest men, Warren Buffett and Bill Gates, invited billionaires to give away portions of their wealth. In his letter, Mr Buffet offers the following call: What is most valuable to you is your time, and I am not asking you to give away that. I am asking you to give away an amount of money that will in no way infringe upon your current or future living standard. In a phrase, you will not even miss it. That was Buffett’s central message. Thus per his own terms, Mr Buffett readily admits that their is no question of any sacrifice when a billionaire gives away portions of his wealth. The fact that they choose to give away some of their money is far better than if they had kept it all for themselves, but according to the yardstick of bhagavad dharma their giving is rather paltry.

Note 3:                         JUST BY THEIR SINFUL DEALINGS

This entire subject would be incomplete if we did not discuss how such capitalists got rich. This is not something that happened overnight by chance. It did not just suddenly come to them – rather they got their money from somewhere. Most often these capitalists have had a long-term devious motive. They indulged in so many sinful activities including not giving a fair share to their laborers who did all the work. Indeed these capitalists did all sorts of wrongs to collect their money. And along the way they purchased all the editors, writers and reporters and got the media in their favor. Thus they got positive press even though they did so many unjust acts.

Finally, those wealthy barons who do donate have a hidden agenda. Such donors give their money with certain stipulations for the propagation of their own name, brand or company etc. It is just like how certain religious donors give money to the suffering masses in impoverished nations with the stipulation that the money be used to convert those citizens to “my religion”. Here the whole point is that the giving by capitalists is not done with the sole motive of helping others but with the tactic of executing a personal agenda, at least in part.

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Date: Nov 26 2010 19:34:09 -0000 (GMT)
From: Pradiip Bauer
Subject: Farce of Freedom
To: am-global@earthlink.net


“Tandra na’ve ankhite manda’loke jadio…”  (1728)


Baba, drowsiness falls on my eyes at the time of darkness and I lose the
path– surrounded only by dogma. So when I cannot see my Goal properly,
when I forget You, then by Your grace please wake me and bring me on the
proper path. O’ Baba, o’ my lord, please wake me with the call of Your
divine flute; please remove my slumber. You are my God of gods. I do not
have any other entity except you upon whom I have any hope. You are my
only hope. Please remove all the Cimmerian darkness which surrounds me.
Baba, by Your grace my bondage of attraction with these worldly things
is shattered. Now You have graced me the song of liberation– that is
the only tune I hear. Baba, when I feel drowsy and remain lethargic on
the path of movement, then please grace me and bring me back on right
track– bring me close to You…


We all know that democracy is not optimal, but until something better
comes along– that is, until Proutistic society is formed– the
democratic system stands as the best option thus far. This fact every
A’nanda Ma’rgii knows.

Nowadays in the present world there is one ruling democracy that claims
itself as the top, above all others. Even with their recent economic fallout,
this land thinks of itself as the most just and the embodiment human welfare.

Hence not only do they think democracy is the best system of all time,
but they also think that theirs is the greatest representation of a
democratic state.

In an attempt to put things into perspective, let us take a look and see
how far their claims are correct, or not.


On many points the USA thinks itself to be better than other nations.
From economics to Hollywood, and from sports to medicine, the US thinks
itself to be far higher than others.

But there is one sphere of life in which the USA especially claims
itself to be head and shoulders above the rest– towering high, high
above. Namely, the US considers itself to be the ultimate democracy, or
the ‘Father of Modern Democracy’. With this egoistic concept in mind,
they brag that in their land the great principles of democracy shine
through in a unique way. This is the height of their audacity.

Note: Here the “they” & “their” refer not to the common people &
certainly not to the margiis but to those tall-talking US politicians
and political animals– and anyone else who is riding their “high horse”
about the so-called greatness of US democracy.


And often is the case, that other countries & peoples cower down in
front of the “mighty” US, thinking themselves to be inferior. Although
this has become less of late – still it is a major trend. While
there are still others who silently or noisily oppose. But even then,
the common feeling around the globe is that on the point of democratic
freedom, the US is the golden land. Because this is what the US
propagates and this is what the other countries are led to believe.

Hence, side by side, with unflinching pride, the US tries to impose its
system on all other countries– as if their democratic way is the best &


But upon closer examination on any number of points & issues the US
approach to democracy is way off the mark.

For example if anyone commits a crime in the US– even a more or less
harmless crime where they made a mistake but did not necessarily hurt
anyone else– then that person automatically becomes scarred and even
stigmatized for life.

Even after completing the prescribed atonement and allotted punishment
for that crime, still that dark mark gets carried with them year after
year– all the way up to their death.

Of course rich persons or politically connected individuals who have no
feeling of repentance for their wrongdoing often can “buy” their back
their freedom. So this stands as yet another blatant loophole of US
democracy. That is another scenario.

But here the point is that in that “great democratic land” of the USA
where everyone is supposed to get social and economic justice, a
rectified person cannot even come close re-entering society. They cannot
get a proper job nor become a trusted member of society. Because their
record has become permanently stained. So living a normal humane life is
basically out of their reach. As they are denied so many basic rights
and opportunities. This is the common trial for those outcasted persons:
They are forever looked upon as being criminals.

Under such conditions, when their own country has turned their back on
them and they have no where else to go, then those struggling souls
inevitably then revert back to their life of crime. This is the regular
injustice that goes on night and day in the US. Where having been
deprived of good opportunities, those ex-cons lose hope and jump back
into their old habits just so they can survive. And in that way, with no
other direction to turn, they fall again in their downward spiral.

Hence there is a flagrant duplicity in US democratic life. Because
instead of being a land for all people, the “powers-that-be” that run
this democracy mercilessly turn their backs on those who erred in the
past. Such persons are deprived of the  little help & encouragement they
need. This is the inhumane way in which the US democracy works inside
its borders.

What hell they have done in Iraq, Afghanistan, and countless other
places in the name of promoting democracy– that everyone already knows.
Yet within the US borders this democracy is also just a namesake. That
is the point of this letter.

In contrast many other countries around the globe do a wonderful job of
rehabilitating ex-cons and criminals. Those who have truly rectified
their behaviour really do get a proper opportunity to re-enter mainline
society and become contributing members.

But in the so-called great democracy of the US, this is rarely ever the
case. Rather those past criminals are left to sink on their own.


Here below Baba warns us about such awful outcomes where people become
crushed by crude systems like US democracy.

Baba says, “Having been subjected to much social injustice and
criticism, some people think, ‘Now that I have stepped onto the path of
vice, now that I have fallen down, I will not stop until I reach the
deepest hell’.” (AV-7)

So in His above teaching, Baba shows how even well-intentioned people
lose all hope and revert back to their “old ways” when they do not get
proper scope to become participating members of the society.

Hence in their anti-humanistic manner, the US recklessly pushes so many
back onto the path of crime and misfortune– until they reach the
deepest depths.


In our Marga, Baba guides us to take a totally different approach– one
that is reflective of neo-humanism and encourages the positive
development of the individual– no matter who they are.

Baba says, “Social pressure does not mean declaring anyone an outcast or
ostracizing anyone or stopping the supply of anyone’s basic needs. This
is not proper social pressure; rather it is a useless approach, having
no positive effect on people. On the contrary, it merely strengthens the
determination of the sinner to sin. What is proper social pressure? It
is to find the good side, the noble aspects, of a person’s character,
and help bring about a change in his life.” (NHNS-1, p.20)

So Baba’s guideline is that we should always seek out the bright spots
of any individual and help them to cultivate those qualities more and
more. By this way even depraved persons can become totally transformed.
This is the neo-humanistic way of AM.

In contrast the US democratic system pushes people in the opposite
direction by permanently labeling them as being “unfit” for the society.
And that produces a horrible result– both for the individual and the

Whereas Baba’s neo-humanistic perspective serves to uplift the people
whereby they can become not just normal citizens but even wonderful
assets of the society.


The main point being that in Baba’s holistic approach all get the scope
to move ahead. None are left behind. Everyone remains part of the
collective flow.

‘Samanam ejati iti sama’jah’

Baba says, “‘Moving together’ means that all portions of society, all
portions of the collective body, should have the spirit to move ahead.”

Thus Baba’s ideal is to always encourage and help one and all to partake
in the collective flow whereby all can realise their potential.

And while Prout has yet to be established in any country, there are a
variety of nations which do quite good work of rectifying persons who
committed a wrong and help them to get back on their feet and advance.
So this is quite admirable.

Far below that is the US approach which gives up on its prisoners and
wrongdoers and permanently marks their fate keeps them on the fringe and
ostracized. And on so many other point US democracy utterly fails to
live up to its name.

By His infinite grace & compassion Baba guides us to help everyone to
continually grow & develop.

Baba says, “Encourage everyone to build their career in a nice way. Let
none get the opportunity to think that their life has become useless.”
(Ananda Vanii #19)



By Baba’s below guideline anyone can see how benevolent and rational our
AM system of justice is.

Baba says, “In our A’nanda Ma’rga capital punishment, whether social or
physical, is not permitted anywhere. The only punishment in our Ma’rga
is disallowing offenders from taking part in social functions for a
fixed period. After the period is over the person starts taking in all
social functions as usual.” (PNS-3, p.45)

So everyone gets scope to re-enter society and become full-fledged
participants once they have undergone their punishment and rectified
themselves. But in the beleaguered and dusty ways of US democracy,
countless people are left to rot and are pushed back onto the path of
destruction. All because they are not given a chance nor encouraged to
show their goodness.

Good Teaching

Baba says, “Those who wrongly worship Parama Purus’a in the form of
clay, iron, or other material substances, are ultimately transformed in
Prakrtiliina*. And those who run around externally in hopes of finding
Parama Purusa outside, they also be come Prakrtiliina.” (15 May 1982,
Hindi Section)

Note: Those who are searching Baba in one or another holy land, they
should be especially careful about this above teaching.

*Prakrtiliina= This is one type of microvita which is under punishment
of reaping of reaping its own negative samskaras.

Read Full Post »

From: “Shantatma Kerketta”
To: am-global@earthlink.net
Subject: Devotee Story: Three Boons
Date: Fri 26 Nov 2010 07:46:32 +0530


“Diner a’lote a’so ni, ele tumi a’ndha’re…” P.S. 2073


Baba You are so merciful, You are so divine. Earlier when my life was
full of happiness then that time You did not come; but now in this
period of darkness You have come. It is Your grace. During my good days
I wanted You to come and rejoice the occasion. But that did not happen–
in the effulgence of the day You did not come. But now in the darkness
of night You have come.* Baba, how You play Your liila.

Baba in the smile of the moon, You do not present Yourself. But when I
was suffering in pain, then with the soothing balm You came and relieved
me of my suffering. Baba, You have come in this cimmerian darkness when
I am crying. Baba, everyone knows that You are most-loving; and everyone
knows that You think about one and all. Even then they involve in
logically analysing and reasoning about Your ways in order to strengthen
their love for You– to love You in a deeper way.

O’ Baba, You are beginningless and Your abode is in infinity. In all the
twelve months You remain constantly along with me– in pain and
pleasure. Baba, You are the divine shelter of everyone; You are the
heart of everyone, the Soul of souls. And by Your grace You pull
everyone close to You. You never discard or ignore anyone– irrespective
of how high or how low they are. Baba You have only come in this time of
crying and suffering. In the good days when I was calling You then You
did not come. Baba, Your glory is unfathomable; Your liila is beyond
imagination; Baba, You are so gracious…

* Here Baba is using effulgence to represent those days of happiness and
darkness symbolizes those periods of tears and sorrow.


Devotees have a special characteristic that separates them from ordinary
people. That is Baba’s explicit teaching.

Rregardless of a bhakta’s behavior, whether he commits a right or a
wrong, we must not think that thr devotee is therefore useless or worse
than common folk. Because still that bhakta has the special quality of
devotion. Baba Himself places tremendous importance on this.

Here below is one famous story about a devotee from long ago. The inner
meaning of the story lends itself well to life in Ananda Marga.

Thereafter are two dramatic Baba stories wherein He vigorously defends
the honor of even bad bhaktas after they were condemned by others for
their faults.

All these stories point in the direction that Parama Purusa holds a
special place in His heart for all devotees, even bad ones who commit


Baba tells the story of King Tripasur who was a great devotee of Lord Vishnu.
After launching a crusade, King Tripasura met his untimely death.

His son, Gaya’sura inherited the throne and followed in his footsteps.

King Gaya’sura too was an ardent worshiper of Lord Vishnu. He prayed
endlessly and finally achieved the gift of immortality, granted to him by
his chosen Lord Visnu. King Gaya’sura promptly launched a heinous offensive
wiping out innocent people in all lands. The wrath of Gaya’sura was terrible.
And no one could kill him.

King Gayasura even attacked the devotees of Lord Vishnu. Lord Vishnu Himself
came to defend them, but the Lord too was defeated.

Lord Vishu’s followers pleaded with Him to do something.

Lord Vishnu then askeda boon of King Gayasura. The King agreed. Lord
Vishnu then asked that Gayasura be turned to stone.

Gaya’sura replied, “So be it”, but then made three pleas:

1) The Lord should put His feet in Gaya’sura’s heart;
2) All those with the Lord’s feet in their heart must be granted liberation;
3) If anyone with the Lord’s feet in their heart does not get
liberation, then King Gaya’sura will again be granted life on earth.

Here Baba describes these boons in full:

Baba says, “First, the Lord will seat Himself in the heart of the
devotee without bothering Himself about the nature of that person, good,
or bad. It is enough to be a devotee, in order to have the Lord inside.
Second, all those who have the Lord’s feet in their hearts are bound to
get liberation – liberation is a sure guarantee for them. Third, since
Gaya’sura had been turned to stone by the Lord, and since He would again
arise if anyone having the Lord inside failed to be liberated, the Lord
would have to grant liberation to all such persons for all time to
come.” (‘The Lord’s Feet)

By the above story – which Baba Himself has recounted on various
occasions – we can understand that Parama Purusa places great value on

Baba says, ‘This devotion is a heavenly attribution.” (1 June 1986 DMC)

Even though King Gayasura was a ruthless warrior, due to his devotion
he was able to keep the Lord’s feet in his heart. Such is the quality of
devotion and such is the grace of the Lord.

Devotion then is enough to gain the favour of the Lord, despite what
other bad qualities a bhakta might have.


With all the groupism, difficulties, power mongering and so forth, it is
very easy to think that certain people in AM are total garbage. But we
should never harbor such ideas.

Some may have made mistakes and committed gross sins, yet still all are
our brother and sisters. We must develop a relationship of love with them.

We must remember that all have come into Ananda Marga – and they have
come for a reason. In the the near or distant past, they established an
inner link with Parama Purusa, by His grace. They have a place for Him
in their heart – so they have come once again to sacrifice in some way
for Him – and they are going to be granted salvation.

So all in AM are not just our brothers and sisters, but they are
devotees of the Lord and that in itself has great meaning. They have a
special connection with Him.

Regardless of what faults they do or what hell they create, we must not
banish such persons from our minds or think ill of them. Rather we are
to love them.

No doubt such persons may have to undergo rectification in the social
sphere – they may have to stand before the court of justice – but their
spiritual well-being is safe and secure, just as was the case with King
Gaya’sura. Parama Purusa has saved a place in His heart for even bad

So we must appreciate all who have come to do something for Baba,
despite whatever shortcomings they may have. Their arrival onto the path
of AM has great meaning – that is enough to make one’s life successful.

We should not just think this way about others but about ourselves as
well. Baba has graciously has blessed us with the special gift of devotion.


We all know that in the 70’s when the mass of Wts were called for reporting
and RDS with Baba, then it was so crowded. The rooms were small and
everyone had to squeeze into just a few rooms.

During one such occasion, Dada Sharana’nanda arrived and was told that
all workers should place their bags and blankets into a particular room.
There was hardly any space as hundreds of workers were putting their
belongings there.

Anyway, somehow Sharana’nandaji found a tiny space. He spread his
blanket halfway and placed his bag on top. Then he went off to attend
his various meetings etc.

That evening when Sharana’nandaji returned, he saw that one Dada had
tossed his things aside and taken his spot. When he awakened that Dada
and told him, the Dada did not care at all.

Sharana’nandaji was extremely frustrated. In addition, it was a fasting
day and that made his frustration grow even more. Internally he was
thinking that many of these other Wts were just like monkeys, totally
uncultured and uncivilised. He was thinking they were just worthless

He did not complain openly but those were the thoughts floating in his

The next day Sharana’nandaji was called before Baba for reporting.

Baba looked at him and in His loving liila He abused him openly. Baba
strongly rebuked him and said that those who have come in AM are not
ordinary. They may have bad manners and their conduct may be irregular,
but I have specially called them and they have come. So you must adjust
with their behaviours. They have a special samskara. Do not
superficially judge them by seeing their bad qualities or rude behaviour.

Baba lovingly scolded Sharana’nandaji in this manner.

Dada was shocked to hear this. First because he had not complained to
anyone, just Baba was peering into his mind. Secondly, he realised that
he must reconsider his relations with other workers and adjust with
their poor dealing.

Certainly Baba must have strongly scolded the Dada who threw away
Sharana’nandaji’s blanket. Sharana’nandaji did not know. All he knew was that
he must have respect and love for all in the Marga because of their link
with Baba. That is Baba’s wish and explicit direction.

This above story shows how Baba never judges any of His disciples based
on external affairs but rather looks at their inner essence and feeling.
And when He Himself says that all in AM have come because I have called
them and that they have a special samskara, then we must always look
favourably on everyone in AM – and love them.

That does not mean that we cannot point out their wrongdoing. We can in
the social sphere, only with the sweet motive to clean them of their faults.
Good margiis do like this because they know that all in AM are part of their
kith and kin. So in our heart we must not have ill will toward them.
Whether they do wrong or right, we must remember that they come to serve
Him in some capacity and they have Baba’s love.


This next story leads in the same direction.

One family acarya from Gorakhpur came to Baba to complain about one
young Wt. The family acarya was telling about all kinds of incidents.

Baba immediately interjected and began scolding the family acarya and
told him to look upon that young worker as his own son. Then Baba
pointed out that the family acarya’s own son did not become a WT and was
not even a margii. And not only that, Baba said that, “While you
yourself were eating and enjoying at your house, this young worker was
not even able to find any proper food in the jagrti.”

Baba continued, “But you never cared about that and never checked to see
if he is alright. And now you are complaining to me about the behaviour
of this young worker. Such is your audacity. You should be ashamed of

Baba concluded, “I am His Father and I have to take care of Him. And you
also should have love for him.”

After this incident, everyone stopped complaining about Wts – at least
on the external level.

Again, here the point is not that wrongful behaviours should be
overlooked entirely. We are to point out and seek the rectification of
those bad devotees. But at the same time we should not harbor any
negative feelings in the mind toward such bhaktas. Because all have come
because of His call. They are not ordinary people and we should love

Just as a mother has inherent love for her progeny — regardless of what
harm their children might cause, same is the case with Parama Purusa. He
has innate and unconditional love for His children.

The mother may abuse and scold her children but she has love. Likewise
Parama Purusa also may scold but His quantum of love is always present.

In the spiritual sphere, love is not unilateral. The bhakta has love for Him
and in return Parama Purusa has much more love for His devotees.

Baba does not look at the qualities or conduct of bad devotees. His love
is based on seeing the feeling in their heart. We should do the same.

This explains why despite all the mischief caused by some Central Dadas,
even then Baba has blessed them and kept them close.


By Baba’s grace He loves, cares for, and looks after all His devotees,
whether they be good or bad. All have a special place in His heart.

Here we must remember the story of King Gayasura and how Lord
Vishnu granted him three boons – keeping His feet always in his heart.

And Baba Himself approves this story.

Although this is the story of King Gayasura and Lord Vishnu, yet in reporting
Baba Himself told and promised that He grants these same boons to all His

Then when Lord Vishnu granted the boon that the Lord’s feet will always be
in the heart of the devotee, irregardless of their good and bad deeds, we must
know that Baba has promised and guaranteed the same. That is the first boon.

Secondly, Baba also promises that those who have the Lord’s feet
in their heart will get salvation. This is His second guarantee.

Lastly, if anyone with the Lords’ feet in their heart does not get liberation,
then the Lord’s prestige is at stake. Thus He is bound to fulfill them.

So Baba guarantees the above boons for all devotees up to eternity and
the only prerequisite for these boons is devotion. Then liberation is sure –
and the noose of maya will be shattered.

All this Baba has guaranteed and by His grace I was there that time in reporting
and by hearing Baba’s loving promise, then tears began flowing from all those
present. The room was completely vibrated; Baba’s immense love and grace
was emanating. We all felt especially graced by His infinite love and special
promise. And this guarantee Baba has granted to every devotee – for all who
have love for Him, irrespective of what wrongs and rights one commits in life.
Such His the nature of His loving and unconditional boon.

Thus when Baba does not judge bad devotees poorly, neither should we.
Their mistakes must be corrected in the social realm, but on the
spiritual plane, we must think of even bad devotees as our kith and kin
and love them, and know that Baba will take care for their salvation.

We should not judge any bhakta or even ourselves based on past sins. We
should think about Him and cultivate love for all.

So the lesson given in the Gaya’sura story of old applies equally well
today. That is why Baba has given this story again and again in His
discourses. Because all bhaktas – even bad ones – have earned a place in
His heart.

May we all focus not on the the poor behaviour of bad devotees but
instead adopt a high spiritual ideal.

Baba says, “Cherishing a strong desire to know and understand Him, think
of Him, ideate on Him, meditate on Him – You will certainly attain Him.”

Baba says, “…The wise and intelligent ideate less on their defects and
demerits and more on the Supreme desideratum.” (A’nanda Va’nii #66)


Read Full Post »

Date: Wed, 24 Nov 2010 22:21:37
To: am-global@earthlink.net
From: Pradiip
Subject: Baba Story: Margii Refused to Drink Wine & Faced Trouble


“Ankhi mele, ceye dekho aja’na’ pathik eseche…” (PS 1550)


O’ human beings, behold, look, Baba, the Aja’na’ Pathik [1], has come. With His sweet, charming smile and infinite grace, He is pouring His endless compassion and love unto all. He is showering everyone with His divine blessing. All are getting bathed in His love. O’ brothers and sisters, come hither and see, Baba, the Aja’na’ Pathik has come and He is showering His causeless grace upon all.

Due to His divine arrival and august presence, the darkness which was in the mind has vanished somewhere– to one far distant place. In the past where there was darkness, one stream of effulgence has come and blossomed in the colour of one rose. By His grace, the mind has become devotional, calm, and peaceful. Baba, the Ajana Pathik has come and showered His grace.

By His causeless grace He is near and dear to everyone. With His infinite love, everyone has a sacred and beloved place in His heart. Parama Purusa graciously holds each and every being in His bosom. O’ brothers and sisters, do not waste your time running after name and fame, money, prestige, or any other transitory thing. Do not run after mundane longer. Come unto the path of bliss, and fulfill your hopes and aspirations by reaching unto Him. Baba is the Ista– He is the Goal. Only He can quench your infinite thirst with His boundless love. O’ human beings, your life and death– your coming and going– on this earth is dancing in His Cosmic rhythm. Everything is blissful; everyone revolves around Him- nobody is alone. All are an inseparable part of Him. This is His divine liila and ultimately everyone is sure to become one with Him, by His causeless grace…


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

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

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


SUMMARY: This is the account of one devoted margii and what happens to him when he refuses to drink wine in celebration of a contractual agreement with the Russian Embassy. Read how Handaji’s office loses that lucrative contract, then got much more, as he experiences first-hand how dharma itself saves him. Dharma always protects those who uphold dharma.

In the early days of Ananda Marga, one very devoted margii, L.P. Handa, was a sales manager for a private company in India.

Through his hard work and good fortune, he arranged a large contract for his company with the Russian embassy in India. This was a very lucrative and profitable job for his firm. After much trial and negotiation, all the paperwork was completed between the two parties – i.e. Handaji’s company and the Russian embassy.

Upon completion, various representatives from the Russian embassy wanted to celebrate the contractual agreement. In their “festive” – and somewhat debauched – mood, those Russian embassy agents requested Shrii Handa to drink vodka and dance with them. This was their normal style of celebration and they wanted Handaji to partake in their “party”.

Handaji replied, “With all due respect, thank you kindly but I never touch wine so please excuse me – I must decline your offer. I lead a principled life and do not drink alcohol. However I will gladly take fruit or juice.”

Hearing this, the Russians became furious. They were shocked that Handji refused their offer of wine and dance. They then threatened to tear up the contract if he did not drink with them.

Handaji remained steadfast in his approach; he did not compromise one inch. He again respectfully declined their offer.

In their fury, the Russians then ripped up the contract and totally voided the agreement with Handa’s company. So the company for which Handa worked had suddenly and unexpectedly lost a big contract.

Handaji was just mentally surrendering to Baba Shrii Shrii Anandamurtiji. He was thinking, “Baba, I am merely following the principles You graciously taught. You are managing everything, by Your grace I know you are taking care.”

Handa now had to be the bearer of bad news and report back to his boss.

Naturally, Handa’s boss was extremely disappointed and frustrated by losing the contract.

The news of the contract dissolution rose even higher. The Russian trade commissioner to India came to hear about the case. He was curious to know more about what transpired. So the Russian commissioner asked what happened and Handaji replied how he had certain life principles and could not accept their request of drinking wine and overall debauchery.

Normally in such situations, a trade commissioner will give 100% support to their subordinates in order to keep their loyalty. But in this case it was not like that. The trade commissioner did not take sides with his colleagues at the embassy. Instead the Russian trade commissioner was quite moved and impressed with Handaji’s stand. He appreciated how Handaji stood by his principles. With great concern, the commissioner then inquired, “Have you lost your job with the company?” Handaji replied that his boss had understood and that he still had his job.

Still worried about what had transpired, the trade commissioner offered his heart-felt apology to Handaji for the ordeal he underwent. Then he not only approved the contract but doubled the size of the contract, and from that day forward the trade commissioner had great respect for Handaji’s honourable way of living. So the commissioner began referring more lucrative jobs to Handaji’s firm – jobs that were far bigger than the original deal with the Russian embassy. Why? Because he trusted Handaji’s manner and ethic.

Actually, henceforth, the Russian trade commissioner and Handaji fostered a long and fruitful friendship. In personal life they were close and in professional life, the commissioner continued to refer big jobs to Handaji’s company.


Here the point is that since Shrii Handa held firm to dharma, he ultimately became victorious, by Baba’s grace. Handa maintained his principles life – even though it created clash – and in the end gained victory.

So although it looked like that by following dharma, Handaji would lose his professional stature, actually by sticking to dharma, Handaji gained a far heightened position in the workplace. Whereas if he had compromised with his ethics and drunk wine, then Handa would have lost dharma as well as the opportunity of greater company contracts.


By the above story we can easily understand that by the grace of Baba Shrii Shrii Anandamurtiji, those who follow dharma gain victory in each and every sphere of life and move ever onwards toward their cherished Goal.

Baba says” Ácárańát dharmah, that is, “Dharma is the assemblage of all your conduct” – the way you eat, the way you speak, the way you perform sádhaná. If your conduct is good, dharma is with you; if your conduct is not good, dharma is not with you.” (Subhasita Samgraha, part 21)

Baba says, “Dharma rakśati rakśitah – “One who protects dharma is protected by dharma.” Dharma saves the dhármika [the upholder of dharma] in the material sphere, in the subtle sphere and in the causal sphere. When dharma saves people in the material sphere, they experience it before their very eyes, they hear it with their ears, they feel it with the tenderness of touch. When dharma helps them in the causal sphere, they experience it by loving Parama Puruśa with all the sweetness of their hearts. This feeling has no external expression. When dharma saves people in the subtle sphere, they experience it through deep reflection.” (Namah Shivaya Shantaya, Disc: 11)

Baba says, “Human beings must live like human beings and human beings must die like human beings – not like undeveloped entities such as plants and animals. In no way should people surrender at the altar of animal dharma or plant dharma, but should stick to mánava dharma, to Bhágavata dharma, even if that results in death.” (Ánanda Vacanámrtam Part 16, 28 November 1979 morning, Pune)



Here are more of Baba’s related teachings on this topic.

Baba says, “Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (Ananda Vanii #13)

Baba says, “Ananda Marga is a man-making mission.” (AV-31)

Baba says, “Where the question of benevolence and malevolence is concerned we will not deviate an inch from our ideology.” (NSS, Disc: 14)

Mango Cake

Baba says, “In the days of old, when women folk used to prepare dried mango
cakes, the young boys used to sit by the side to keep the crows away with a
stick in the hand. Similarly you should be careful and alert always.”
(NHED, p.185)

Note: In His above noted discourse of ‘Victory Day’ (Vijay Dashami), via
one analogy Baba is guiding us how we should always be ready and very alert
about protecting all the precious gifts which He has bestowed upon us. Just
in the above analogy as the boy is alert using his stick to protect the
mango cakes from the crow. Similarly we should never allow any “crow” to
take away any of the nectar which Baba a graced as such as rights and
scripture and so many things etc.

As we know after ’90 such “elements” tried to infuse various dogmas, but by
Baba’s grace all margiis were alert so those parties could not get success.
In that same spirit, we should always be vigilant in this regard and
strictly follow Baba’s invaluable teaching.

Read Full Post »

Which Samaj is Great

From: “Ramanuj Subramanyan”
To: am-global@earthlink.net
Subject: Which Samaj is Great
Date: Wed, 24 Nov 2010 06:50:43


“Toma’r tare vishva ghure, ber’iyachilum, shudhu shudhu…” (PS 2199)


Baba, You are the most charming Entity of this entire creation. I have
wandered around and searched this vast universe looking only for You– only
for You. I could not see or find You anywhere; I could not get that most
sweet Entity of my mind, O my dear most Baba.

Baba, about You, various people say various things: Some give useless
logic and empty theories about You; and, O’ my Vidhu, O’ my Moon, others
say that You cannot be held by studying the philosophy or by learning
spiritual science.

Baba, I do not possess any spiritual wealth or atma-jinana for attaining
You. Only this much I know that You alone are the essence of everything.
Baba, You are my Goal. O’ my dearmost, by Your grace this much I understand
that when You shower a wee-bit of Your grace only then will I get You.

Baba, please be gracious…


On and off since 1990, various groups have come into the lead,
simultaneously pushing others behind. And they justify their view by
telling that their people or their samaj is “better than the rest”.

But we know that Baba is the Cosmic Father– the Supreme One. And He never
favours the people of one area over another. Rather in front of Him
everyone is of equal standing– irregardless of their birth or community.

Rather Baba enjoys seeing the growth of one and all– ‘Let everyone develop
in a nice way’, He would say.

Thus there is no credence to the statement or feeling that one group is a
shoulder up from another. And proof of this is that wherever Baba would go
He would sing the praises of that particular area to give them positive
spirit to move ahead. And those receiving that inspiration would understand
that just as Baba is encouraging us to advance, likewise He is infusing the
spirit of progress within all.

So Baba’s samaj theory is a dynamic approach where all progress in
coordination with the development of all. And no group, clan, or community
can raise their head and say they are better or more blessed than others.
To do so is merely to expose their own ignorance.

Here is more about Baba’s samaj theory.


As we know, Baba’s samaj theory recognises the specialties of all. In that
regard Baba praises all the samajas. For example, each and every place
where Baba has visited then invariably He praises that community and the
qualities of their samaj. Because Baba wants to highlight the good things
of a particular samaj in order give them a boost of self-confidence so that
they can fight against exploitation and raise their standard. So Baba
praises all samajas with the intention of removing their inferiority
complex– thus enabling them to move ahead.


Unfortunately some samajas are operating in an opposite way. They are
eulogising their own greatness in such a way as to inject inferiority
complexes within other samajas all around the globe in our AM society. But
such an approach goes directly against the spirit of Baba’s samaj system.


Because Baba inspires one and all in order to help the society rid itself
from any and all negative feelings like inferiority complex. Because Baba
loves all and He encourages each and every community to overcome their
current difficulties and struggles. Baba helps everyone to recognise their
inherent strength and talents. Toward this end Baba has praised so many
samajas so that each and every community could rise up and grow.

Here then are some of the many examples where Baba praises various samajas
when He visits that particular area.

In the following quote Baba is glorifying how Chattisgarh samaj will serve
as one guiding light to the whole humanity.

Baba says, Chattisgarh “should have a very bright future. Let the people
from other parts of the world come here and learn how far the people here
have achieved progress, and in which ways they are going to bring about
progress in other spheres of life. Let the light of Chattisgarh be ever
effulgent, like a luminous star in human society, so that all may learn and
be benefitted by it.” (AFPS-4, p.37)

And here below Baba is encouraging and reminding the Bhojpuri people of the
greatness of their land so they will raise their fist against injustice.

Baba says, “From the economic point of view the soil of this [Bhojpur] area
is extremely fertile…The [Bhojpuri] people are industrious, and the soil
is fertile…If the land is not poor, why should the people be poor? There
should not be poverty among the people at all in this area. So it is your
bounden duty to make this beautiful fertile land free from exploitation.”
(AFPS-4, p. 53)

Baba also highlights the speciality of those people of the Ananda Nagar area.

Baba says, “Anandanagar has a unique glory, and that glory has developed
out of the great sacrifice of many noble souls. Let Anandanagar provide
guidance to the entire universe in spiritual practice, service, sacrifice,
renunciation, and culture. This is what we should pray for, and this is the
reason that we should build Anandanagar and help it radiate light to the
universal humanity. This is what I want.” (AFPS-4, p. 38)

Baba continues, “Let Anandanagar be the medium of our cultural
progress…it will not be difficult to establish Anandanagar as an ideal
cultural and spiritual center.” (AFPS-4, p. 39)

And here below Baba is injecting Magadha samaj with the strength and
courage to stand in the face of all opposition and exploitation.
Baba says, “That Magadha which has given birth to noble persons…will
never perish. There is no power on earth that can destroy it.” (SC-1, p. 141)


Furthermore, by the following lines it is clear that when Baba visits any
samaj then He praises not one but many aspects of the samaj. A case in
point occurs here with regards to Mithiila samaj.

Baba says, “Mithiila is situated in the eastern part of India, at a
different longitude, and as such it should and does have its own
almanac…Thus we see that in all respects Mithila has its own
specialities…This proves that Mithila has all along had its own script
and alphabet.” (AFPS-4, p. 47)

Baba continues, “The children of the present-day Mithila, should remember
that even five or six thousand years ago there was a great civilisation at
Mithila, and it was a pre-Aryan civilisation: That is, it existed even
before the Aryans migrated to India. Thus you can easily understand how
ancient was the civilisation of Mithila.” (AFPS-4, p. 48)

Baba says, “The very land of Mithila is the land of Tantra.” (AFPS-4, p. 48)

Baba adds, “The people of Mithila are very rational-minded and intellectual
by disposition. There was no differentiation of caste among them even as
far back as in the post Buddhist age.” (AFPS-4, p.48)

Baba concludes, “In fact it can be said that the Maethili language has the
oldest history of all the Sam’skrt-derived languages in India…This
language is at least 1200 to 1300 years old, and its literature is 900
years old.” (AFPS-4, p. 50)

And here below Baba is highlighting particular attributes of the Pahari and
Dogari samajas.

Baba says, “Pa’ha’r’ii is a separate language, not merely a dialect; and
Dogrii, too, is also a separate language, as I have told you previously.”
(AFPS-4, p. 55)

Similarly when Baba has visited overseas then He always praises and
encourages those local samajas as well. Such as in Venezuela, Fiesch,
Manila and so many places.

By this way it becomes clear that Baba has injected strong inspiration within
all the communities which He has visited. This is one special approach that He
has done everywhere. So none should think that Baba only praises one– thus
leading the rest behind.


Indeed the entire spirit of Baba’s samaj theory encompasses the welfare of
all– whether He physically visited a place or not. Baba’s overall
guideline is that every samaj and community should grow.

Baba says, “Encourage everyone to build their career in a nice way. Let
none get the scope to think that their life has become useless.” (Ananda
Vanii #19)

So there is no question of any land being high or low. All are are part of
Parama Purusa’s special creation; and He loves all equally. About this
there should be no complex, no feelings of inferiority, no dogma.
We should all live remembering that all samajas are great, all human beings
are great, and that all are His progeny.

Baba says, “You must never encourage superiority complex, inferiority
complex, fear complex, defeatist complex etc. You are the very children of
Parama Purusa. Hence you are not inferior to anyone. You must not encourage
any inferiority complex, for you are the members of the highest and noblest
family. Because Your Father is the most revered Entity of this universe.”
(AFPS-4, p. 22-23)


Note 1: Here Baba is guiding us not to accept the dogma that any particular
samaj is better than the rest. Rather we are to directly oppose such a
misguided idea.

Baba says, “A person who wants to promote other’s welfare, a person who
wants to serve the entire humanity must keep away from dogma. Not only
that, he will have to staunchly resist dogma.” (AFPS-4, p. 61)

Baba continues, “It is not enough to keep away from something which is
considered a veritable sin, it is not enough to lodge only verbal protest
against sin. But one will have to wage an uncompromising fight against it.
This is the greatest criterion of a truly righteous person.” (AFPS)


Baba says, “Acaryas who have a minimum of five hundred initiates and are
adept in the difficult vishes’a yoga will be eligible for purodha
training.” (CC-1, chapter 4, point 2)

Note: These days this above mandate of Baba is limited to the printed page
only. Unfortunately, in practice, different parameters are there for
getting Purodhaship. Now a minimum two qualifications are needed: (1) To
obey “Centre” like a slave without any “if’s & but’s”– to always be ready to
blindly follow them; And (2) To collect money by hook or by crook, by right
or wrong means, and give that to one’s bosses. If these two criteria are
present then one is qualified for Purodha training. So I hope in future
Baba’s teaching will again be followed.

Read Full Post »

Date: 23 Nov 2010 06:38:22 -0000
From: “Shivadayal Singhal”
To: am-global@earthlink.net
Subject: Who Makes Fake Ananda Vaniis


“Tumi esecho bha’lo besecho…”  (PS 2435)


Baba, by Your grace You have come and made me Yours. You have spread
Your sweet smile and by that way You have captured my mind and dyed me in
Your divine colour. You have made me colourless. Baba, O’ my Dearmost, I
cannot ever forget You. Always I am thinking about Your Your glory and
charm. And I feel deep inside my heart that You love me and that You care
for me in all the ways– always watching for my welfare. What more do I
need than that. Baba, You have graced me by coming in my dhyan. And by Your
infinite compassion I feel Your proximity and closeness in anudhyana and
sadhana. That is why I am forever engaged with You in this way. Baba You
have come in my heart. It is Your grace…


This entire letter is about the situation regarding our A’nanda Va’niis.

Because on this upcoming New Year’s Day of Jan 1, 2011, one or more of the
leading factions will fabricate and distribute their own fake Ananda Vanii.
And this is one dogma which should not be allowed to continue in our Marga.
Only Baba’s original teachings are part of our AM shastra, not any groupist
ploys such as the Fake Ananda Vaniis.

The New Year’s DMS is just six weeks away – all should vigorously engage in
ensuring the name and manner of Baba’s original Ananda Vaniis remain true
by objecting to all such Fake Ananda Vaniis.


Up to 1990 Baba has graced us with a full and complete collection of
A’nanda Va’niis. Just as His teachings of A’nanda Sutram are complete,
similarly His collection of A’nanda Va’nii is perfect unto itself. No more
need be added– rather that would taint the collection.

So the tragedy is that since 1991 various groupist opportunists in Centre
and certain factional leaders have injected their own Fake A’nanda Va’niis
onto the scene. Obviously no real margii can accept these in their heart;
that much is sure.

For everyone’s awareness here following is a little look at the
psychological & mental make-up of those who are making these Fake Ananda
Vaniis. And thereafter we will review the dharmic qualities of Baba’s
authentic Ananda Vaniis.


We all know that there are three types of disciples. And now we are going
to see which type of disciple will abide by Baba’s teachings and protect
the integrity of His Ananda Vaniis, as well as which type of disciple goes
against the Guru by creating their own Fake Ananda Vaniis.

“A grade” disciples, learn all the things while they live at the lotus feet
of Guru they . And when those “A Grade” disciples go away from the physical
satsaunga of the Guru, then they keep all those teachings which they
learned in their heart and they follow and propagate them accordingly. Such
disciples maintain the integrity of Baba’s Ananda Vaniis.

Whereas those who are “C grade” disciples, for them the situation is
entirely different. When they sit at the lotus feet of Guru, it appears as
though those “C grade” disciples understand and are following whatever Guru
tells. But when they go away from the company of the Guru then they leave
all those things behind. Means they leave empty-handed; whatever Guru has
taught them gets washed away form their mind. So such C-Grade disciples do
not follow Guru’s teachings rather; they do something opposite. Such
persons invent their own Fake Ananda Vaniis and distribute them around the

This very type of phenomenon Baba has fully discussed in various discourses.



There is no scarcity of examples of such C grade disciples. We have seen
them in our life and we will see them in future also. About such C grade
disciples, when they were physically close with Guru it looked like they
are A grade & neo-humanistic. But now their color has been exposed; their
true color came and they forgot all those things what our Guru taught.
Instead, groupism is rampant; and factionalism, lingualism, and so many
isms are raising their ugly head and spreading poison all around– thus
polluting the entire margii society.

They want to capture even simple margiis and tie them up in the serpentine
noose of groupism. Only almighty Baba is saving the situation.

Furthermore such C grade disciples ruin the Prabhat Samgiita by putting
various filmy dancers and female heroines’ pictures on His divine Prabhat
Samgiita cassette covers. Indeed such C grade disciples have made so many
nuisances. They created dogmatic tiirthas and holy lands, memorial, and
dogma after dogma. Not only that, they are seriously involved in curtailing
margiis’ rights.

Plus we will see in future how they will collect certain shlokas from
Baba’s various books like Shabda Cayanika, A Few Problems Solved, Prout,
and Namah Shivaya Shantaya etc, and issue those things as Ananda Sutram.
And this they will do in the interest of their own faction or group.

The above are all the tainted works of C Grade disciples. Plus these lowly
disciples also invent Fake Ananda Vaniis.


In the case of fake Ananda Vaniis groupist people are collecting various
quotes in the favour of their group interest and wrongly labeling them as
Ananda Vaniis. This we have seen since 1991.


But those who are A grade disciples, they know that Baba’s each and every
thing is unique in its own way. Thus for us as human beings who have
comparatively very little capacity, how much can one understand about
Guru’s greatness. So what right do we have to manipulate His writings and
teachings. Because He Himself specially designated a select number of His
teachings as Ananda Vaniis. He Himself has made His Ananda Vaniis as one
bright sparkling entity like a shiny star. Then we do not have right to
interchange those them. Means some teachings He has given as Ananda Sutram,
some as Prout, and some as Shabda Cayanika etc. So true disciples will
respect and abide by Guru’s instructions. And only lesser or fake disciples
will mix those things according to their own selfish convenience.


Here is another point. History bears this testimony that Baba himself wrote
all those Ananda Vaniis in His own handwriting. And he did not do just one
like this; but time after time for many years Baba continued to write those
Ananda Vaniis with His own hand. All senior margiis are aware about those
things. But in the case of discourses, Baba never did like this. Countless
discourse He has given and always He was speaking and devotees were
writing. Whereas Ananda Vaniis are relatively few in number and written by
hand. So discourses are discourses and Ananda Vaniis are Ananda Vaniis.
Each have their own specialty and distinction.

So there is not only 1 reason but so many reasons that make Ananda Vaniis
as something unique unto themselves. Any sincere devotee will certainly not
ruin or manipulate them. But about the present situation here are some more


Our Guru is Brahma Himself– an ordinary human being. His teachings should
be taken seriously. This is one of the major characteristics of the proper
disciple. Means what Guru says, we should follow. And in due course of time
you will understand that what Baba says, that is truth, meaningful. So we
should see what is the validity of the so-called Ananda Vaniis on this very
point. That will make it more clear.


There are many points to say, but here is the central point. The true
Ananda Vanii which is given by Baba, is complete in itself. It is a full

For example, this following true Ananda Vanii is just a couple of lines.

BABA says, “Struggle against evil forces is life. We have to remember this
fact once again on this threshold of a happy New Year.” -Ananda Vanii #9
So the above Ananda Vanii is one entire and complete discourse which was
given on 1 January 1959. And it has eternal value; it is timeless.

Hence it cannot be altered, nor can its title be changed. And you will not
find these above two lines, in any of the discourses. You will not get it
anywhere. Because, this true Ananda Vanii given by BABA is complete unto
itself. Nowhere you will find it in Baba’s other discourses.

So the whole message here is that true Ananda Vaniis are not the part of
any discourse. They are a discourse unto themselves.

And Baba titled such types of discourses as “Ananda Vaniis”. So we cannot
call Ananda Vaniis as any other thing. They are full and complete
discourses- per Baba’s design.

So when Baba has named Ananda Vaniis as individual discourses, as true
disciples our duty is to accept that. In contrast, if anybody thinks that
they can make and fabricate their own Ananda Vaniis and haphasardly
grabbing parts of other discourses, then such infamous characters are C
grade disciples, or worse.

The sole point is that when Baba has beautifully named these as “Ananda
Vanii”, then we should accept that and keep it as it is. We should respect
Baba’s view and guideline and no C grade disciple should create their own
Fake Ananda Vanii.

Baba’s style of discourse has its own importance. Usually discourses are
fairly long explanations on certain subjects. In contrast, the “Ananda
Vanii” collection has a different aim and charm. It is short and striking
like an arrow. It is one discourse unto itself. It is not the part of any

In true course, each and every thing which Baba has given, has its own
inherent charm, beauty, and attraction. Its own uniqueness. Just like, some
of Baba’s poetry is available in children’s stories also. And He named it
as children’s stories. That will be a blunder if we will include those
things in Prabhat Samgiita. And thereby try to increase the number of
Prabhat Samgiita from 5018 to something more than that. Indeed that would
not be good.

Likewise, we know that each and every literature like Namah Shivaya
Shantaya, Namami Krsna Sundaram, Ananda Vacanamrtam, etc, it has its own
beauty and importance. We do not have the right to alter it. Some ignorant
persons, those who do not understand, if they are trying to ruin something,
then we should try to correct them.

The point at hand of course is clear: that the fake Ananda Vaniis which
Centre is issuing is not Ananda Vanii. Rather they are a quote, a section
of a pre-existing discourse. But those in Centre have painted such quotes
of various discourses as “Ananda Vanii”. This is the manipulation that is
going on and has been going on since 1991 in the name of Ananda Vanii.


One related point is when one well known Didi collected hundreds of quotes
from Baba’s books, and she printed them as “Light Comes”. As a very small
pocket book type. And I was in that reporting session where Baba supported
that work.

But can you imagine if that Didi foolishly would have given the name of
that “Light Comes” pocket book as “Ananda Vanii Collection”. That means the
“Light Comes” book would have been projected as “Collection of Ananda
Vaniis”, then what would have been the situation?

So when Centre and various sub-groups are issuing a few paragraphs
according to their choice, if we call it as “Ananda Vanii” — if this very
approach of Centre is accepted, then why not the book “Light Comes” should
be treated as “Collection of Ananda Vanii”. Why not? So the question is
serious. But those who are dogmatic, they don’t like to think on this very

Perhaps because of lack of devotional heart, such people do not understand
that as a devotee, our duty is to keep Guru’s things intact. We should not
allow anybody– like C Grade disciples– to ruin it.


We should take guideline from this following Baba’s teaching.

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.” (FPS part 5,

So we should all stand firm and uphold the ideal that Baba’s teachings
should not be misrepresented. So Ananda Vaniis and quotes are two different
things. They cannot be interchanged.


How to Stay Fit

Baba says, “All glands need regular and proper exercise…systematic and
rhythmic dances are those useful exercises…In the absence of the proper
exercise of those glands, people lose many capacities at an early age–
especially the capacities of deep thinking and of sustained
recollection…Considering all this– considering the location of the
glands, and the effect of chandas and mudra’s– Shiva invented a unique and
perfect dance: tandava.” (NSS, p. 23)

Read Full Post »

From: “Manindra  Singh”
To: am-global@earthlink.net
Date: 21 Nov 2010 22:51:48 -0000
Subject: The Divine Communication


“Ke go tumi a’ji bhare nile sa’ji na’ baliya’ mor phulavane…”  (PS 2111)


O’ Divine Entity, who are You who has come today in the flower garden of
my mind & without my awareness filled up Your basket by plucking all my
flowers. Which Divine Personality are You who has done like this.
Baba, neither did I ask You to come, nor did I ask You to please sit–
indeed I could not receive You properly in the canopy of my mental flower
O’ Baba, Your grace is unimaginable. When I call You, then You do not
come; and now without any invitation You have blessed me by coming– it is
Your grace. And You are silently looking at everything in the flower garden
of my mind and You are not telling anything– just You smiled and got
involved in plucking the flowers. Baba, Your liila is unique.
O Parama Purusa, I do not have the capacity to understand what type of
liila’ You are playing. Why do You go on playing with my mind. In my mental
garden, without my awareness, You go on swaying Your love. And You go on
creating vibrations there without my awareness. And You fill my mind with
Your divine attraction and love. Baba, O’ the Divine Entity, You have
graced me by coming…


As every Ananda Margii knows, Baba first began composing Prabhat Samgiita
in Deoghar on September 14, 1982. That was when His divine songs first took


And actually that time a few people asked Baba why this was not done
earlier. That it would have been good if Prabhat Samgiita had been given
sooner. Then Baba gave His reply via analogy. He told that just as the
milkman does not milch the cow prematurely, similarly in order to give
Prabhat Samgiita first He had to wait for sadhakas to reach the proper
standard. Thus it took many years and when Ananda Margiis were finally
ready, then Prabhat Samgiita was given. So as soon as the moment was ripe,
as soon as that auspicious time arrived, then Baba graciously started
composing Prabhat Samgiita.


Prior to Prabhat Samgiita, among other things all Ananda Margiis were
encouraged to write and sing their own bhajans. So people were doing just
that; & others were searching for songs in various places. At the same time
though it was a regular occurrence for Baba to be displeased by many of
these bhajans, as they were of dogmatic type. Of course no one was singing
or writing those songs to displease Him, but often the meaning of those
songs were inconsistent with our AM devotional cult. Even such bhajans were
negative style.

For example in the common society at various religious gatherings they sing
songs about dogmatic themes like “heaven and hell”, or “Oh Lord I am
sinner and You are great…” etc. And in those earlier days margiis
directly came from those very religions. So they innocently brought those
dogmatic bhajans and they were singing those songs in their mother tongue
at AM programs.

In particular at one DMC, it may have been Patna 1st January DMC, one
religious-based negative bhajan was going on. The song was like this–

Majadha’r me par’a’ hu’m…Koii nahin saha’ra’“.

Meaning: “Baba, I am in a wild whirlpool. And caught up in that.  Huge
amount of uncontrolled water. And floating away. Going to die. I do not
have any hope, that anyone will save me. I am shelterless….” Etc, etc

So when Baba heard this, then He became furious and He sharply interjected
& loudly spoke, “You are not shelterless! Stop this song.” Immediately then
Dadas interrupted and the song was stopped. So like that the situation got
managed and other margiis started singing.

So all this was going on for the months and years prior to September 1982–
so Prabhat Samgiita did not just suddenly appear out of the blue.

Because all along Baba had made everyone understand that AM teachings
should be exemplified in all the ways– including our bhajans or devotional
songs. So with full sincerity margiis, dadas, and didis were trying write
or find songs that were properly linking with Baba’s teachings, but they
could not manage.

So Baba had given all sorts of opportunities until finally when the stage
was set, and the moment was right then by Baba’s grace Prabhat Samgiita was


And being the Taraka Brahma Baba has to make such a contribution. Because
from Prout to Neo-Humanism to Microvita to spiritual science to Dhya’na
etc, and from subjective approach to objective adjustment in all the realms
everything He has given. So in that case how He can lag behind and overlook
the field of aesthetic science. How can He not guide in that realm when it
was the very need to establish a perfect example in aesthetic science–
when this is the linking point from the subtler mind to higher self.


As we know crude people do not appreciate finer things; and that is why
Muslims and other such types do not participate in devotional songs. But
when the sweetness of the heart is there and devotees are singing and
dancing etc then that is everything.

Thus by giving Prabhat Samgiita, Baba has beautifully filled one missing
link. Because after half-bath and preparing oneself in the physico-psychic
way, then one link is needed before starting kiirtan. The intimate sharing
of one’s personal devotional feeling is needed.


Kiirtan itself is the expression of one idea: Highlighting the glory of
Parama Purus’a. So we are blessed to have our Baba-Nam-Kevalam kiirtan.

But sadhakas are not satisfied with just the singing of kiirtan. Because
every devotee also wants to express some personal, devotional, sentimental
feeling of the heart to their most loving Parama Purusa. Because He is the
Dearest One of the heart, the Heart of hearts, and the Soul of souls.

So it is natural that a sadhaka wants to pour or open their whole heart.
And this can only be done by sitting in a lonely place and singing to Him
directly and talking to Him. And in this way Prabhat Samgiita is the
perfect medium.

Because Kiirtan is more of a collective approach, or we can say that it is
even a little higher because only one idea is there– that Baba’s glory is
everything. That is the one central idea of our kiirtan.

But, as we know, in devotional life all kinds of personal ideas are there
and the mind needs to be able to goad those feelings towards Him. So this
is the essential difference between bhajans and kiirtan. Because so many
sentimental feelings and so many tales of the heart cannot get expressed in
the collective flow. Because everybody has their own feeling; all the
devotees like to share in their own way; and it depends on everyone’s
standard. Some devotees have a special type of relation with Parama Purusa
and some have a different type of relation with Parama Purusa.


So Baba has given Prabhat Samgiita as it is an intimate link. Although
every devotee will admit that ‘Parama Purusa, You are infinite’; but at the
same time they will say “Toma’re ca’i ye ekante…”, I want to have You in
an isolated place. O’ infinite Parama Purusa I want to have You in a very
personal way. In an isolated place so I can open my heart, and You are mine
and mine alone.

Hence although Parama Purusa is infinite, but true devotees do not feel
that He is infinite. They feel that: ‘He is mine and mine alone’.

So in that case there is a deep need to communicate their inner feeling,
otherwise how can there be intimacy. And without intimacy, nobody can
develop in sadhana, because that is devotion. And that only comes with the
pouring of the heart to Him– He who is most close.

In that case without bhajan type of songs, and especially without
Prabhat Samgiita, there is nothing like that. So that is why this missing
link of heart-felt intimacy was there but Baba has fulfilled that gap in
1982 with the birth of Prabhat Samgiita.


Thus as Baba began composing songs that intimacy got expressed. And that
depth of personal feeling has gotten deeper and deeper since that starting

As we all know initially Baba started with the song: “Bandhu he niye calo…”
Meaning: O’ Parama Purusa, lead me on towards the fountain of effulgence.
O’ my Lord, please grace me and take me along with You–on Your path. I want
to move along with You…

So Baba’s holy creation of Prabhat Samgiita is from darkness to effulgence.
Where the devotee says, O’ Baba lead me on this very path.
Then in the second song– “E ga’n a’ma’r a’lor jharn’a’ dha’ra’– the
devotee is saying that this is my song of effulgence.

And on and on they go…


So each and every song of Prabhat Samgiita has its own unique beauty. And
the speciality is that the entire philosophy is contained within this plus
the feeling of the heart is expressed directly to Parama Purusa. In this
way they are all very personalized.

Thus in true sense Prabhat Samgiita is not for collective singing like
kiirtan etc. Certainly there are a few songs like that no doubt. But all in
all mostly they are personal songs that are completely intimate. And that
is why Baba Himself has written songs such as #463 and #3189 which
essentially say that– O’ Parama Purusa, those songs which I sing with
others in public, those songs are not my favourite; they do not carry the
inner feeling of my heart. Only when I sing in a private and secluded
place, only then in an intimate way can I express the true feeling of my
heart. Only then can I sing my favourite and most intimate songs.

In contrast, that type of inner talking and sharing of the heart with
Parama Purusa is not there in the kiirtan. When in fact the human mind
itself is dominated with various devotional sentiments. It likes to say
something– listen something and have some special feeling. And except for
Prabhat Samgiita, this cannot get expressed in any other way.

So that is why in each and every devotee’s life Prabhat Samgiita has a
special place. Of course each and every teaching of Baba has a special
place. Some in the realm of philosophy, some in social science, etc– but
Prabhat Samgiita this is a very close affair that is between me and Parama
Purusa. And like this Baba has guided that in this way you can say all
these things.


So before Prabhat Samgiita, people were unaware how they could proceed
in their devotional relation with Baba. They were unsure as to whether they
should accuse Parama Purusa about His heartlessness– that He is not
responding to my calling. Or whether they should tell Him that, O’ Parama
Purusa, You are so cruel and You do not care about me that how I am crying’.
And not just now but all these feelings were coming earlier also. But
devotees were unaware whether this is proper or improper to say like that.

But in Prabhat Samgiita, Baba has addressed all these things and given the


So in Prabhat Samgiita, Baba guides us that between Parama Purus’a and
devotees there should not be any barriers. Barriers are not good as they
only create nahimnabodh, difference of duality, and feelings of high and low.

Whereas with Parama Purusa we have a unique relation as He is our most
close One. In that manner, Baba has given a new way of thinking about
Parama Purusa that to what extent He can be close.

Because in all those dogmatic religions, like Christianity etc, it is even
a sin to have some sort of loving feeling towards Parama Purusa. Rather one
has to keep distance from the God as He is very cold and distant like some


But since the time of Lord Krsna this sweet & loving relation with Parama
Purusa has started. And across all the lands devotees from far and wide are
moving ahead in this way. Plus in certain countries it is there. For
example in India certainly it is there– because in general people have
love for Parama Purusa. But in Christianity and Islam, there is no such a
feeling of love. Rather people are afraid and fearful that otherwise God
will not tolerate and we will be beaten. So two different feelings are
there side by side.

According to Baba, this loving feeling was introduced 3500 years ago and
now it has matured, since all these years. So for those who have that very
good samskara or for the common general public– about which the standard
is far higher now– now each and every Ananda Margii can understand that
loving relation with Parama Purus’a, to some or more degree. That is why in
all the discourses Baba says that one should love Parama Purusa. Because
that love is the ultimate way towards realisation– and that love is devotion.


So Ananda Marga is the devotional path, the loving path, and this is the
way & all the steps. The practical way He has given. Because by theory
alone how much can one understand. By theory alone the heart does not get

Thus the heart does not get fulfilled or satiated by theory. But when the
devotional link is there then the heart gets satiated. Indeed this is the
first step that how one can make Parama Purusa their own and establish a
personal link with Him.

And in that way more closeness and more closeness and then higher lessons
and other things come. But when this basic link is missing then everything
is dry.

Just like when you sow the seed if moisture is not there then in spite of
all the qualities, that seed will never grow. Similarly Prabhat Samgiita
infuses moisture in the heart; it infuses sweetness, so that devotion can


So this is the beginning link that by infusing the Ista mantra, this will
make more closeness. But for all this there needs to be one link. That who
is Parama Purusa, who is mine, what type of relation do I have, what way I
can express to Him, how far I can open my heart to Him– how far I have the
liberty to do all these things.

And about this Baba openly talks in various songs. So each and every
Prabhat Samgiita expresses its own unique qualities. Those who are not
understanding Prabhat Samgiita think that all these songs are common– that
all are the same. But it is not like that. Each and every song has its own
way of expression and its own beauty. It needs that those understanding
should deeply know this very thing. So Prabhat Samgiita is a unique gift of
Parama Purusa and that day started in 1982.


So by His divine grace Baba Himself has been preparing the sadhaka’s minds
for a  long time. And this was the need; thus when Baba thought that it was
the opportune time to impart this lesson then He gave it. And when He did
that that was the right time.

So nobody should think that it took too long to make Prabhat Samgiita or
that it got very delayed, or it got started late. It is not at all like that.


Everything which Baba has done is perfectly on time. So in 1982 when
finally the time came and people became qualified; or Baba made it that
this is the time when people will be ready to understand those highly
devotional things. All that is perfect planning and execution.
Because if Baba had given it earlier then many people would not have
understood the internal beauty of Prabhat Samgiita. And for the common
people He has brought this very gift.

In the individual existence all these things can take shape because Parama
Purusa sits in the heart of each and every devotee and He guides them in
His own way. But in the collective life it is comparatively more difficult.
The timing has to be right. Thus in 1982 the conditions were ripe for the
delivery or divine gift of Prabhat Samgiita and those divine songs will
continue to guide devotees and the entire humanity from now up to eternity.


Baba says, “All are bound by the ties of fraternity. We will have to move
forward, shoulder to shoulder, together with all.” (PNS-21)


Wealth and Sin Live Side by Side

Baba says, “The person who cannot cheat others cannot become a millionaire
overnight. You know as I told many times the goddess of wealth is
established in sin. Only the person who is a terrible sinner and knows how
to cheat others as quickly as possible, only they can be come a
millionaire. The goddess of wealth is the goddess of sin.” (Discourse:
‘Introduction of Various local Gods and Goddesses’, AV-11 [H] pg 7)

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To: am-global@earthlink.net
From: “Blissful Tide”
Subject: Those Who Love AMPS
Date: Sat, 20 Nov 2010 21:00:45


“Toma’y khunje khunje priyo, din je ket’e ja’y…” (P.S. 3982)


Baba, my most adorable One, with deep longing in search of You my days
are passing in vain. In the absence of getting You my whole life is
gradually getting wasted. O’ my dearmost, where have I not looked for
You. I have wandered around and searched in the seven oceans, on the
mountain peaks, as well as on the earth, and also in the caves– in
every nook and corner of this world, but alas I could not get You. Baba,
day and night, secretly I also searched You in the flower garden and in
various holy lands and tiirthas– all done in hopes of getting a glance
at You. Baba I searched everywhere with the hope that one day I will
find You. But, in the end, all my efforts were for naught. Baba, with
deep longing in my heart, I have also searched You in the galaxies,
meteors, nebulae, and in the stars– all around & everywhere. Also I
searched for You in the dark, black coloured clouds on the rainy days,
in the scorching heat of the summer season, as well as in the shade of
the tree in springtime. Baba, I have searched for You with a deep
yearning and longing in my heart; I have looked for You everywhere.
Baba, by Your grace on one colourful golden dawn saturated in the
effulgence & aroma of a newly blossoming flower, You advented in my
heart. Your grand arrival came after a long, deep, dark, & painful night
of searching for You. But in the end You graced me and advented in my
mind. Baba, You are so gracious…


By following Baba’s example, and even by looking at the general society,
we can clearly understand who really loves and cares for our AMPS.

Recently, one or two people on the email were complaining about and
accusing certain people why they never write about the good things going
on in AMPS. Why aren’t those things good deeds – school openings or mass
feeding programs etc – reported about with more consistency. Why are all
the defects – like groupism, scriptural distortion, money scandals, &
dogmas like Mahaprayan and Fake Ananda Vanii – always pointed out. This
was their chief gripe. They were accusing that those who write about the
black spots in AMPS are enemies of the organisation.

Using our rational minds, let’s examine the situation.


Perhaps one of the more telling scenarios about love is this example
with the mother and baby.

If a baby is growing and developing in the right way, then that mother
will not inform all the people in town each and every day about how well
her baby is doing. But if her baby becomes sick or is diagnosed with a
serious disease, then in an instant that mother will tell all her
relatives, inform the school system, and quickly bring her baby to the
hospital and tell the details of her baby’s health problems to all the
nurses and doctors. The mother does this not because she hates the baby,
but because she has deep concern and love for the welfare of the baby.
So when the baby falls into problem them immediately she brings the
matter to the attention of one and all.

Here the point is that when things are going well or as expected, then
one does not go all around town talking about those things again and
again. But when a problem comes, then those who care about correcting
the problem will raise the matter with everyone.

Let’s take another example.

If in a town, a shoe factory successfully meets its daily quota of
producing 10,000 pairs of shoes, then the local newspaper will not write
a story about that good news. Because that is the expectation – everyday
that factory meets its quota. However, if there is an explosion in that
same factory and 20 workers die, then that newspaper will immediately
send a reporter to the scene and they will print a big article about
that disaster and include photos as well.

One cannot then blame the newspaper for only highlighting negative
things. Rather that newspaper’s role is to alert the townspeople about
the calamity and help initiate an investigation so that another
explosion will not happen in the future.

These examples all denote how those people who are responsible and care
about a situation, they will be the first to alert others if there is a

In contrast, those who do not care will keep mum. They may not even
recognise that there is a problem.


Now let’s see Baba’s dharmic way of leading the society.

In His Prout teachings, Baba points out countless defects in the
society. He talks about the missteps in so many fields: Science,
religion, education, politics, agriculture, and in almost every walk of
life. Baba has so concerned Himself with the society’s demerits that He
even wrote an entire series of books titled, “A Few Problems Solved”.
Then there is another book titled, “Problems of the Day”.

At the same time so many good things have happened in our society:
Excellent hospitals, good roads, a man was sent to the moon, great
inventions etc. But Baba does not spend huge time in His discourses
highlighting and praising all of society’s achievements.

Instead He has invested thousands and thousands of pages to talking
about society’s ills: Religious dogma, crooked politics, faulty economic
programs, disease, sickness, crimes and war etc.

But who can then accuse Baba of being an enemy of society. Rather He is
the loving Father of all – this is His creation – and it is out of deep
love and caring that He was spoken about the problems in society.

By Baba pointing out the defects, gradually everyone can understand what
needs to be fixed, and then society will grow in the proper way. That is
Baba’s dharmic method. And it is all based out out deep, deep love.


Another clear-cut example of Baba’s dharmic method is dharma samiiksa.

All know that Baba called thousands and thousands of people for dharma
samiiksa. This was one great boon for the society.

And in dharma samiiksa, Baba would apply His psychic magnifying glass to
a person’s weaknesses and shortcomings. He would point out a person’s
most serious demerits such a lying, hypocrisy, cheating, laziness etc.

Often times, Baba would have never even seen that person before and then
in this 8 – 10 minute interaction, Baba would harshly review that
person’s character. Of course that individual also had so many good
qualities, yet Baba would not spend His precious time talking about
those things. Instead He would strongly rebuke that person for their

And we all know that Baba is our greatest well-wisher. Due to His grace
and kindness we are all moving on the path of benevolence. Hence, no
right-thinking person can accuse Baba of being unjust or negative
because He has pointed out our defects.

Instead, every true sadhaka recognises that out of His great love, Baba
has painstakingly reviewed our conduct so we may grow in the best way

This all clearly shows that those who love someone or something will
always be the first to point out the errors and problems.


We all know our AMPS is filled with so many good people and so many
excellent projects. We know that and we expect it to be that way.

Hence when something is awry – such as when power mongers & cheaters
have grabbed control of the organisation – then the need of the hour is
to first point out that wrong thing. Those who seek the welfare of AMPS
will always do like this.

Likewise, when dogmas like Mahaprayan and Fake Ananda Vaniis abound,
when certain key groupists are ruining AMPS, when certain WT trainers
are creating hell in TC, when those in Publications are misprinting
Baba’s books, and when some are intentionally distorting Baba’s
discourses then those who care about AMPS will raise these issues with one and all.

They will not keep quiet. Rather they will fill the air with reports
about all those problems until those things are known to one and all. By
that way the problems can be fixed – permanently. Thereafter, those
well-wishers will not talk about that situation again.

So here the whole point is that there are indeed so many good things
going on in AMPS. But talking about those things will not help our
society grow. Especially when at present there are numerous grave issues
halting and undermining the progress of our Marga.

In that case the order of the day is to bring those harmful defects to
the fore and get them solved. For this awareness is needed. The problems
need to be brought out in the open, not stay stuffed behind closed doors.

Thus when anyone accuses someone of being an enemy of the Marga for
pointing out the defects, we can understand that those accusations are
totally baseless. Because those pointing out the defects are on that
pathway to rectifying the situation in the Marga. Their heart and mind
are aimed toward helping our Marga Such persons love AMPS.

And most often, those accusing others of pointing out the defects are
themselves the problem creators and they want others to keep quiet so
that they themselves are not exposed in front of all. This is one other
dynamic at play.


By Baba’s grace the whole approach of neo-humanism is to look upon all
with love and help them to grow by pointing out their defects. And that
same approach when applied to AMPS will lead to a brilliant and shining
organisation, free from dogma and exploitation. Hence those who love
AMPS will always point out the problems and difficulties. That is our
dharma – there is no other way.

Baba says, “So then, what is Neohumanism? Humanism newly-explained and
newly-sermonized is Neohumanism – the philosophy which will make people
understand that they are not merely ordinary creatures. This philosophy
will liberate them from all inferiority feelings and defects and make
them aware of their own importance; it will inspire them to build a new
world.” (NH-LOI: Disc 11)


To Improve Sadhana

Baba says, “Abhya’sa is the creation of a particular continuous psychic
vibration. It is the most essential factor in the spiritual sphere. The
continuous endeavour to maintain the state of equilibrium of citta leads
to the attainment of sama’dhi. …Sama’dhi becomes a natural phenomenon
as a result of continuous spiritual practice. Procrastination is
something undesirable on the spiritual path. If ever spiritual practice
is discontinued endless desirable and undesirable waves of thoughts
occupy the mind. Spiritual practice should be continued uninterruptedly
and with proper sincerity and veneration, otherwise sama’dhi will
forever remain a theoretical subject of philosophy, never entering the
periphery of practical realization. One must not adopt the psychology,
‘I’m practising spirituality because my a’ca’rya (spiritual teacher)
told me to’. Rather one should think, ‘I want to attain spiritual
realization. My a’ca’rya is merely guiding me along the path’. Only when
one takes full responsibility for one’s own spiritual life can one
attain the peak of spiritual progress and become fully established on
the solid ground of spirituality.” (AMIWL-9)

Note: By Baba’s above significant teaching it is clear that regular and
consistent practice of sadhana is a must– that is the only way to move
towards the Goal and heighten one’s spiritual realisation. And side by
side sadhana must be done with a sincere heart and with the right motive
in mind. By Baba’s grace every Ananda Margiis is involved in this grand


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From: Shivanii Mehta
Date: 11/17/2010 07:56 AM
Subject: Re: Baba’s Photo in the Wrong Place


I absolutely agree.  There is a time place and person for Baba’s photos.  Special thought and consideration needs to go in especially when publishing our Baba’s to the public.  How would you feel if you were trying to make a good impression and if someone published your photo in the front of a book with your feet facing them after you know that Baba did not like this mannerism?
Now, to have Baba’s photo of his feet displayed on the front of a book is beyond me.  Why would you want to do that?  We have so many beautiful photos of Baba to choose from so change it – it’s that simple – [or do not put a photo on the cover at all as others have suggested].  Whatever the case, put some thought into it next time. Thanks in advance.

Yours Sisterly,
Here is the original letter on this topic:

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Date: 18 Nov 2010 23:31:45 -0000
From: “Gregory Hamick”
To: am-global@earthlink.net
Subject: Unknown Sins in Our Life


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


Baba, by Your fathomless grace, You lovingly came in my mind today and
were smiling like a magnificent flower blossom. O’ my Dearmost, You know
that I love You, even then why do You remain distant at times. Baba, I
do not call anyone other than You. In my mind, nothing else has the
place; You are my only 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
by coming in my mind today. Baba You are so charming…


In His discourses, Baba invariably makes reference to the fact that
human beings commit sins.

Whether one wants to use the word samskara or sin, the fact remains that
humans commit such wrongs: Actions that may or may not be against the
legal code of the day, but transgress our cardinal human values and
moral codes. And that of course is the difference between a crime and a

Baba says, “If the violation is in the spiritual code, rather the
religious code, it is termed as ‘sin’. If the violation is against the
legal code it is known as ‘crime’.” (AFPS-6)

The trick then comes in knowing what is sinful and what is not. Because
there are some actions people know to be wrong, while there are various
other misdeeds that people do unknowingly– yet by that way also they
incur sin.

So we should all be aware of these unknown sins, because even if the
motive is not to commit sin, if one does those acts it still falls
within the category of sin. Hence awareness is needed.


As we delve into this discussion of committing sin unknowingly– whether
it be via abortion, or mentally harming someone, or overlooking our
social duties etc– we should be vigilant not to fall into sinner’s
psychology. One should not walk around thinking, ‘I am a sinner, I am a
bad person…’. That would only severely worsen the situation.

Rather we should take this in a positive light– as a way to improve and
purify ourselves. Just at it is important to know the laws of the land
in order to keep oneself out of harm’s way and become an upstanding
citizen; similarly it is vital that we be aware of all sorts of sins so
we can keep away from these misdeeds and become a model of dharma. By
this way we invariably become better human beings and can better help
others also.

So the whole essence of this conversation is aim towards human growth
and development. And of course it will help decrease or totally
eliminate the accumulation of negative samskaras.


As Ananda Margiis we are already ahead of the game. Because common
sinful things like idol worship and the torturing and eating animals, we
do not do. Whereas those in the general society constantly incur sin by
doing such things.

Baba says, “Those who in the name of the beginningless, endless,
formless Brahma worship idols, are indulging in deliberate slander. You
must not give indulgence to this type of mahapa’pa (great sin).” (CC-2)

Baba says, “Even to see an animal being slaughtered is a sin; he [a
devotee] cannot even think of eating meat.” (HS-1)

So these are known sins about which we have to raise awareness in the
general society– and that we are doing in our various pracara efforts.


Then what are some of the unknown sins that some Ananda Margiis might do?

Often times these are things which are legal, but against our code of
spiritual morality. So one is not committing a crime by doing these
things, but one is committing sin and incurring negative samskara.

In this era of extreme debauchery, fathering children yet not taking
responsibility for their upbringing is not a crime, but according to AM
it certainly is a sin. Because not doing what one is supposed to do,
i.e. pratyavaya, is sinful.

Baba says, “Pratyava’ya means ‘not to do what should be done’. For
instance, parents should educate [and raise] their children. If they do
not, they are said to have committed pratyava’ya.” (NKS, Disc:18)

Thus living a libertine life is surely a way to incur sin– and this
type of sin is worse than ordinary sin.

Baba says, “Pratyava’ya [sin of ommision] is worse than pa’pa [sin of
commission].” (AV-1)

And veritably there are a wide-range of (in)actions that are classified
as pratyavaya. In various discourse like ‘Sinners & their Rectification’
(AV-31), as well as in other places, Baba warns us about the wide range
of actions that fall within the scope of pratyavaya [sin of ommission].

Baba says, “You should help a man in distress. You should help the
suffering humanity. These are the dos of life. If you do not do them,
you are doing pratyava’ya.” (AV-14)

As Ananda Margiis, we have many dos that are part and parcel of our
moral and spiritual lives: From watering plants to opposing injustice,
from participating in service projects to being an example in society.
And whenever we fail to act positively in this regard, then that is a
veritable sin. So we should be vigilant.


All in all there are a variety of sins that Ananda Margiis might do

For example, doing an abortion is sinful. In many places it is not
illegal, but according to the view of Ananda Marga, it is certainly
sinful. Life itself starts at conception as per Baba’s discourse,
‘Life, Death, & Samskara’ and modern scientific research. Each and every
human being has the right to live, and to prematurely end that life,
irregardless of the stage of pregnancy, is most definitely a sin.

Then, of course, there is the infamous Mahaprayan program which reduces
our infinite Parama Brahma to a mere finite being that is gone forever.
Many in AM may blindly or naively participate in this dogmatic
Mahaprayan program, yet by doing so they are certainly incurring
negative samskaras and committing sin. Because the crude doctrine of
Mahaprayan is a form of idol worship as it wholly fails to recognise
Parama Purusa as the “beginningless, endless, formless Brahma”.

Plus if anyone visits the Tigers grave in Jamalpur or any other
so-called tiirtha spot in AM and dogmatically touches their forehead to
that spot thinking that they are doing pranam to Baba, then also they
are committing sin, or worse, even mahapapa (terrible sin).

Vya’pitvm ca…dine

“The Entity which is all-pervading who is established in the grandeur of
being the Witnessing Entity of everyone, about that divine Entity if I say
about Him that on this place He ate butter and on this place He took bath,
telling all these tales if I bind that all-pervading Entity to one
particular land, country, or place, by propagating the greatness of this
holy land or that holy land, if by this I ruin His all-pervasiveness then
that is not a virtuous deed, but rather sin.” (AV-11, p. 30)

So there are any number of ways that people may be unknowingly
committing sin in Ananda Marga.

But of course, those organisers of Mahaprayan who cunningly devise and
flaunt this MPD program for their own group cause are deliberate
sinners. And their fate is even worse. Such persons know who they are
and cannot escape their fate.


So all of the above we should bring into our mental awareness and side
by side cultivate the idea that, ‘I am the blessed child of Parama
Purusa and I have come onto this earth to serve Him and help others’. By
that way our mental plate will be clean– devoid of sinner’s
psychology– and we can move ahead in a positive direction.


Here are other sins listed in point-wise fashion that are commonly done
in the society. So we should keep ourselves clear of these misdeeds, as
well as educate others.

* Many times people harm others mentally by thinking or wishing bad
things on them. This is especially the case when one suffers from anger
and jealousy such as when one is in business and does not think well of
his competitors. Or an even more common example is in the case of
various male-female relations. Then people can become extremely jealous
and malevolent in their thoughts. And sometimes they even take action in
the physical sphere as well. All these types of things are common sins
in the society and occur on a daily basis.

* The wanton disrespect and destruction of animal life in the form of
animal experimentation is another form of sin. To cruelly butcher, harm,
or ruin an animal’s existence for the so-called sake of experimentation
cannot be justified. There are other better and more exact ways
to derive information without harming other living beings. Those who
resort to animal experimentation are certainly committing sin.

* In capitalism it is in vogue to exploit & cheat others. One get
praised and promoted for such things. Thus in the business world there
are many who commit sins each and every day that they go to work.

* Politicians who incite war with a crooked motive are also clear-cut
sinners. Right now our globe is riddled with such people.

* Some derive a sick type of joy by seeing others in problem. That also
is sinful.

* All instances of genocide, homicide, and suicide are sinful. Genocide
we have seen with Hitler, the Serbs, and so many cases around the globe.
Then homicide is also are regular occurrence and now it has become the
fashion of the day to walk onto college campuses and open fire on
innocent students. Plus no one has any right to kill themselves as this
body and mind do not belong to them but rather to Parama Purusa. So all
cases of genocide, homicide, and suicide are sinful.


Generally speaking people have narrow idea about sin. So we should open
our own minds and make others aware as well. True margiis should be
aware about the various types of sin in order to protect themselves and
help the society. Even then, ultimately only the grace of Parama Purusa
can save us, but at least we should use our intellect to keep away from
unknown sins, as far as possible.


By Baba’s grace He is so gracious as He saves each and every person and
lovingly brings them on His lap, irregardless of their past misdeeds and
sins. All one has to do is remember that they are the divine child of
Parama Purusa and approach Him for His mercy.

Baba says, “For such a sinner, the worst type of sinner, the future is
not dark. The future in his case also is very bright, if he takes
shelter in the divine lap of the Supreme Father. “I am on the lap of my
Father, I cannot be a sinner.” Suppose you are walking along the path
and your dress, your clothes, become muddy due to dust or clay. Then
should you think that you will remain nasty or dirty forever? If you
appear before your Father with dirty clothes, what will your Father do?
He will clean your clothes and take you on his lap: “O my son, your
clothes have become muddy, but you are my son. Come here, come here, sit
on My lap. I am your Father, you are My son, you must not suffer from
any sinner’s psychology.” Do you follow?

“So even if, in the past, you were sinners, forget it. Remember that
from this very moment, you are the neat and clean son, you are the neat
and clean child, of the Supreme Father. So there must not be any
psychology of sinning complex. For a spiritual aspirant, there must not
be any complex. Be free from all complexes, and move along the path of
righteousness with a balanced mind, with mental equilibrium and mental
equipoise. A bright future awaits you.” (AV-34)


Note 1:              POWER OF BABA NAM KEVALAM

Here again Baba instructs us how to save ourselves from sin. Of course
since sin itself originated in the mind, Baba has blessed us with one
special remedy.

Baba says, “I have made a rhyme:”

Ba’ba’ na’m kevalam yata pa’p hare
Pa’piider sa’dhya nei tata pa’p kare.

[The repetition of Ba’ba’ na’m kevalam even once kills so many sins that
the worst sinners could not accumulate them.] (AV-6)

Thus by His grace our Baba Nam Kevalam mantra clears the mind of all psychic
sins. It works in the mental sphere and the great benefit of that is one will
not be afraid to prostrate oneself before Parama Purusa and request His mercy.
Often those who sin mentally keep away from Parama Purusa – they have a complex
that they are “too dirty” or “not good enough” to go near God. Hence they reamain
far. That is the real danger of sinning. But the moment one sings Baba Nam
Kevalam one begins to feel free mentally in which case the so-called sinner
will automatically rush to His lotus feet and get Baba’s divine grace.
That is the special effect of kiirtan.


                Dedicated to the divine ideals of Revered Marga Guru, 
                             Shrii Shrii Anandamurtiji, 
                & the spread of His mission through His organisation, 
                        Ananda Marga Pracarka Samgha (AMPS)

                           NOW FEATURING TWO GREAT BLOGS:




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To: am-global@earthlink.net
Subject: What Does It Mean By…
Date: Wed 17 Nov 2010 22:47:25 +0530 (IST)
From: Madhusudan 


“A’mi toma’re bhuliya’ chinu katadin…” (P.S. 4091)


Baba, I was remaining forgetful and was oblivious of You for such a long span of time. My life passed like this. I traveled on the rugged, jagged path. Sometimes I fell down in the ocean current. My days, full of stains, were wasted in hopelessness– without any achievement, without any genuine progress. So many lonely, isolated nights passed in crying in utter despair with no pra’na– just frustration.
Baba, sometimes I suffered and got hit by the cold northern breeze. And sometimes that northern breeze took away all my hopes, inspirations, and gains. Just I drowned in staticity and crudeness. But now, by Your grace today spring has come. All the surroundings are filled with the colourful flowers and sweet aroma. The dark night has changed into a glittering moonlight, shining in the sky. Peacocks are dancing in happiness and expressing their joy by extending their feathers.
The sweet breeze has come. It is shaking my whole existence and making me quiver in the divine vibration. That sweet breeze is giving me the hint and telling me, ‘Listen! the divine flute, which is resonating, it is calling you…”


In various discourses Baba makes the very interesting and
thought-provoking statement that one can get liberation or salvation and
not get Him.

Baba says, “If you want mukti [liberation] or moks’a [non-qualified
liberation] from Him, if you are a suitable candidate then you may get
it from Him, but you will not get Him.” (AV-2)

So the question is, what does this mean. Doesn’t getting liberation or
attaining salvation mean becoming one with Brahma? How is it that one
can get liberation or salvation but not get Parama Purusa?

What is the crux of this knotty statement– what is the significance of
this seemingly philosophical paradox.


The main point to keep in mind here is that although various types of
relations with Parama Purusa lead to mukti, or moksa, there are some
relations– like madhura bhava or Vraja Krsna– where one feels His
sweet and loving proximity in their day to day life, and there are some
relations– like dasya bhava or Parathasarthi Krsna– where one does not
feel that sweet bond of love and intimacy with Parama Purusa.

In the former one has Him in their tight embrace and in the latter not,
yet both lead to mukti or moksa. Let’s take it a step further.

For instance, those bhaktas of madhura bhava will have that intimate
connection with Baba every step along the way as they attain Him; they
will feel His loving embrace and warm touch in their each and every
action on this earth. Because that is the very nature of the madhura
bhava relation: To have a very personal and intimate relation with
Parama Purusa while living in the world. Hence, they get Him.

Whereas those involved in the mode of dasya bhava (master-slave
relation), or in the case of Parathasarthi Krsna, those disciples will
not feel the sweet love of Parama Purusa while on their journey. So in
that sense they will not get Him. But due to their obedience,
faithfulness, determination, and grit, in the end they will be rewarded
with mukti or moksa. But along the way they will not have Him.

That is the inner working of Baba’s above statement. And here it is
again for your review.

Baba says, “If you want mukti [liberation] or moks’a [non-qualified
liberation] from Him, if you are a suitable candidate then you may get
it from Him, but you will not get Him.” (AV-2)

Because in a comparatively dry manner, those followers of Parathasarthi
Krsna or those sadhakas involved in daysa bhava (master-slave relation)
progress ahead on the path to liberation without feeling that intimate
closeness with Parama Purusa. They feel that they have to do something
to earn their liberation– so they work hard for that and strive to
execute the plan and order of Parama Purusa, but in so doing they do not
feel close enough with Parama Purusa to desire and get His sweet
embrace. In which case they do not get Him.


Here Baba nicely explains how the bhakta of madhura bhava keeps an
intimate and personal link with Baba each and every day on the path.

Baba says, “Madhura bháva is a very exalted bháva, for this bháva fills
the mind with sweetness and bliss and leads the aspirant to the closest
proximity of the Lord. To a person who is predominantly a devotee of the
Lord, everything tastes sweet, there is nothing bitter in the creation
of Parama Puruśa. He is attracting you through the ectoplasmic world,
binding you through the bonds of love.” (NKS, Disc: 27)

Baba says, “The spirit of madhura bháva is as follows: “He is so vast,
endowed with innumerable attributes, yet even then He loves me. He is so
great, yet He is still my most intimate friend, so very close to me.
What joy! What joy!” This is madhura bháva.” (NKS: Disc 9)

So on the blissful path of madhura bhava, one wants only His sweet
proximity and one gets His intimate companionship. In a phrase, one gets

But the same thing does not happen in dasya bhava (master-slave
relation). In that case one may live a life filled with anxiety,
frustration, suffering etc– but not bliss– yet in the end due to their
sacrifice one may get mukti or moksa. Such is the drastic difference
between madhura bhava and dasya bhava. One gets Him and one not.


Another way to think of this whole phenomenon of getting mukti but not
getting Him is through the Baba’s crystal clear distinction between
Vraja Krsna and Parathasarthi Krsna.

Note: Here it should be stated that the relations of Vraja Krsna and
Parathasarathi Krsna are not related only with Sri Krsna. Here Baba is
using this as an analogy to show that in all the ages, one can have
different types of relations with Parama Purusa.

Baba says, “In the case of Vraja Krśńa, the devotee developed a unique
spiritual consciousness. The one thought that filled a devotee’s mind
was, “I want to go to Parama Puruśa,” and that journey passed through
madhura bháva. Párthasárathi’s teachings were quite different. He said,
“Well, you want to advance. That’s all right, but others must come with you.
You must all come together.” This approach certainly impairs
madhura bháva to some extent because it involves an element of
roughness. If we are to use an analogy, we can compare a very sweet
thick-skinned mango to Vraja Krśńa. You can easily peel away the skin
and relish the sweet juicy fruit to your heart’s content – no trouble,
only happiness. If someone asks you how sweet it is, you cannot express
your delight in words and you illustrate the sweetness through gestures.
But Párthasárathi Krśńa may be compared to a firm, ripe bel [wood apple]
with a hard shell. You have to take some trouble to break the shell, and while
breaking it you have to be careful not to let the fruit fall to the ground and
smash into pieces. The pulp is no doubt very good for the stomach, perhaps even
better than a mango, but it is not so nice to eat. It is not as juicy as a mango.
If Vraja Krśńa can be likened to high quality cakes like gokulapiit́há or
pát́i sápt́á, Párthasárathi Krśńa may be likened to sweets made of boiled,
condensed sugar cane juice.” (NKS, ‘Six Stages of Realisation’)

Thus in the relation of Vraja Krsna, one feels the inner sweetness and
personal love with Parama Purusa in a very close manner. And in that way
they get liberation or salvation.

In contrast, in the relation of Parathasarthi Krnsa, one does not become
ensconced in the devotional love for Parama Purusa, but rather the
sadhaka must overcome all sorts of trials and tribulations. And by that
way they reach up to mukti or moksa.

So on one path one gets the close proximity of Parama Purusa and the
other not. One path is full of His blissful love and the other not.


Ultimately though, it has to be recognised that getting mukti or moksa,
means losing one’s own identity and merging in Parama Purusa. That
culminating point is the same for all the accepted pathways as given by
Baba. Thus in all the ways– dasya bhava, madhura bhava etc– one will
ultimately experience this in the end.

So perhaps the best way to express the difference is in this following

One can reach to a kingdom by walking for days and months across the
dry, hot desert– sweating the entire way on that very tiring journey.
Or one can reach that same kingdom by riding easily in an
air-conditioned motor car along smooth, paved roads. Hence both
travelers reach the destination, but the first takes a rough path while
the other moves along a comfortable one.

Similarly one can get mukti without getting His sweet love along the way
or one can get liberation and feel His sweet embrace every step along
the way. Such is the difference between dasya bhava and madhura bhava.

So getting Him along the way means having a sweet and blissful life
where one feels that Baba is my most intimate and closest companion.
That is the way one can get mukti or moksa, yet also Him.


In our Marga, by Baba’s grace, most everyone is on the pathway of
getting Him, of realising His sweet bliss in their life. Baba has made
the our Marga that way by giving us madhuvidya, kiirtan, Prabhat
Samgiita, sadhana, and so many other joyous practices that enable us to
feel His sweet touch and loving embrace.

Even then the more arduous path of dasya bhava or Parathasarathi Krsna
is accepted in our Marga, and some few persons may be moving in that
mode. So in their day to day life they may not feel very blissful as
they will not be getting Him.

But far and away, ours is Ananda Marga– the Path of Bliss– and most
every sadhaka in AM is joyously moving on that path, getting Him each
and every step of the way.

All in all this is a highly devotional topic and for more about this one
should read select discourses from Namami Krsna Sundaram. Plus in the
future, certainly others will write on this very topic.


By Baba’s grace we will all realise His infinite love and tight embrace
and get Him as we proceed along the path.

Baba says, “You are all His loving sons, His loving daughters. You are
sure to get Him; it is your birthright to be one with Him.” (SS-24)


Fish Eating People

Baba says, “Fish eat all kinds of things. Because of this, the positive
qualities of those foods which they eat they may or may not get; but,
certainly they get the negative qualities or defects of those foods which they eat. In addition, fish quarrel so much among themselves; they are quarrel mongers. They eat each other; they feel jealous towards one another; and also they have the tendency to wander around aimlessly in an indisciplined, disorderly manner. Because of these negative qualities of fish, since ages there has been the feeling amongst the general public that those who are fish eaters, they get contaminated by these same defects.” (SC-20, Bangla, Disc #156)

Note: Amongst all of India, the most densely populated fish-eating area is Bengal. Indeed, Baba says that the main population of Bengal are kaevarta (fisherman community). In total there are a huge number of lakes, ponds, rivers, and water sources in Bengal; that is why fish flourish there. Thus in Bengal fish are known as water fruit. Except for very strict devoted margiis, most of them like to eat fish.

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From: “Ratan” RSW@STARPOWER…
Subject: Pre-Requisite For Doing Service
Date: Wed, 17 Nov 2010 05:29:44 -0000


“Jamiin a’sama’n tumha’ra’, tumha’ra’ jaha’n sa’ra’…”   (P.S. 4335)


Baba, this earth & this vast blue sky belongs to You. Not only that,
but this entire universe is Your property. You are the sole owner of
everything. I am Yours; You are mine. I want to move according to Your
direction. You are my everything.

You are the source of all energy. Whatever strength the sun has,
it is coming from You. Similarly whatever fragrance comes from the
flower garden, that is Your fragrance. You are the divine Entity which
decorates everyone’s heart.

Baba, You are always with everyone in sorrow as well as in happiness,
equally. You are always residing in my heart; in Your longing my eyes
are showering tears. Baba, You are the controller of everything. This
entire created world belongs to You. You are mine and I am Yours…


As we are all human beings our desires are infinite. So our longings can
only be satisfied by achieving that Divine entity. Power, post, or chair
cannot satiate our unlimited hunger. Human life in the true spirit of
the term is indeed very rare. Without proper preparation, if anyone
indulges in politics then they lose the goal. Unfortunately due to a lack of
spiritual motivation usually people start doing negative things.

Here then is some reminding of a few of our past historical incidents.

As we all know Baba began teaching AM sadhana in 1939 and ultimately
formed and registered the organisation (AMPS) in 1955. And in those
early days there was only an emphasis on sadhana. And it took some years
to create the necessary base for doing Prout work. And it was not until
1959 that Baba revealed His Prout theory.

Any rational margii can understand that if anyone with only superficial
spiritual feeling engages in some socially responsible post, then there
is a strong possibility for things to go awry.

In contrast, when the goal is Parama Purusa then the feeling naturally
comes that I want to serve Him by doing social service. But when the
mind is low,then in that lower condition usually people think that for
the sake of post, power, prestige I have to do something. That very time
the real problems start. Because when work is done for personal, selfish
gain, then that invariably  brings problems.

And when any social service is done to serve Parama Purusa then that is
great and ideal. And this is not possible without proper sadhana.
Nowadays in this world when the material side has been developed, surely
then general human beings have better facilities in comparison to the
human beings of 10,000 years back.

This facility is not related only in mundane sphere– the present day
humanity is blessed in various ways. At present we have the teachings of
total of three Mahasambhutis. Although essentially One in spirit, but
Parama Purusa has taken advent three separate times in the forms of Lord
Shiva, Lord Krsna, and Lord Shrii Shrii Anandamurtiji. And with His
divine teachings present day human beings can manage better progress in
spiritual life in a very short period.

In the past yogis and rishis were doing very long penance their entire
lives, sitting in caves of the Himalayas. But now realisation can be
attained in a few decades. Baba has made it very easy. So we are all
blessed ones. Please read the following quotations.

Baba says, “Today human beings are progressing in the realm of
intellectuality. To attain the culminating point of spirituality the
human beings of today have to face less obstacles than the people of the
past such as Mahars’i Vishvamitra, Mahars’i Agastya, etc. The
development of the glands and the amount of the hormone secretions is
much greater than 100,000 years ago.” (PNS-17, p.36)

Baba’s guideline continues:

Baba says, “Transformation in human psychology will come about through
spiritual practices. So I advise each human being that as long as you
are alive, you should try to build yourself in a nice way, in a complete
way.” (PNS-17, p.37)

Baba says, “The only way of achieving emancipation is through
sadhana…The wise would therefore start sadhana as early as possible
and attain emancipation quickly…It is hence imperative for everyone to
achieve emancipation quickly by practising sadhana. Intuitional practice
(sadhana) is the innate duty that everyone has to perform.” (AMEP)


Note 1: The following are Baba’s teachings about doing the necessary
spiritual preparation before engaging in social service. Due to this
deficiency that is why the H-B group fight started and why it is going
on still today. And that is why Purodhaship and chair became the focal
point. When the goal should have been serving Parama Purusa. In this
regard sadhana is the solution:

Baba says, “One should realize that to render selfless service, an
absolutely pure mind is required with the expansiveness of the vast
ocean and the serenity of the blue sky. Otherwise, while promoting the
welfare of the world, one may develop a selfish desire in one’s mind in
a weak moment, as a result of which one may bring harm to oneself as
well as to the universe. (NSS, p.145)

Baba says, “The spirit of serving comes from the spirit of serving the
Supra-Conscious Entity, [Parama Purusa]. Where the spirit of serving the
Supra-Mental Entity is lacking, there cannot be any service spirit in
any emanation or any manifestation.” (Prout-12, p.6)

Note 2: Here following Baba further guides us about the need to partake
in proper psycho-spiritual training and tapah before engaging in social
service endeavours.

Baba says, “Those who do not aim at self-realization cannot promote the
welfare of the world either.” (NSS ’95 ed, p.174)

Here it is clear that to do social service, a spiritual personality is
needed. That’s why when Baba propounded the Prout theory then He told,
that first one has to create sadhakas. And gradually each one will
develop into a strong personality, and become sadvipra. And with that
strong personality if they will take responsibility to lead the society,
then they will be able to do. Otherwise, if personality is not made. Then…

Baba says, “If there is no strength in the neck and if 200 lbs of weight
is put on the head then the neck will be broken. If human beings are not
trained properly and they do not have the necessary psycho-spiritual
strength- due to not following dharma– then their protest movement or
march against exploitation or fight against corruption will be useless.
First you have to create proper human beings. And then they will be able
to carry the responsibility. Otherwise all your efforts and protest
against corruption will be impotent and futile.” (SS-16, Hindi Edn)

To Become Family Acarya

Baba says, “Only those persons who are sincere, spirited and endowed
with sharp intellect; and who understand and can make others understand
the philosophy will be considered eligible to become acaryas.” (CC-1,
’95 Edn, p.12)

Note: In the current times, Baba’s above golden guideline is being used
“for show only”. Unfortunately, the reality is that family acaryas are
made on the basis of (a) approaching Centre with one’s hands and arms
raised above one’s head in surrender; and (b) going on filling Centre’s
pockets one after another. If these two qualifications are fulfilled,
that is  enough. No other qualification is necessary.


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In the Guise of Samaj

From: “Will Chaucey”
To: am-global@earthlink.net
Subject: In the Guise of Samaj
Date: Mon, 15 Nov 2019 23:51:08 +1000


“Jyoti-ujjval pra’n’occhal tumi priyo…”   (P.S. 2229)


Baba, O’ Parama Purusa, You are the Divine Controller of this vast
universe. You are the brilliant effulgence– full of vitality & saturated &
with the love. Baba, You are my dearmost. By Your own glory You are
glorified. O’ Parama Purusa You are ever-adorable.
Baba, I do not have the strength to catch hold of You. With my little
strength and with whatever means I have, I try to catch You– but it is
impossible for me. Instead I remain engrossed in my own self– unit “I”.
This ‘unit I’ is preventing me from coming close to You. Baba, please
transform my ‘I-feeling’, make it Yours.
Baba, with my own strength I will not be able to get You. With the
thread of the spider’s net I will not be able to bind You and hold You.
Because of this, please by Your causeless grace, allow Yourself to get
held. This is my only request to You. Please keep this open for Your
Baba, in my mind & in my heart, I have deep longing for You– to have
You close. Please grant me this by Your causeless grace. Baba please come
in my shravan, manan, niddidhyasan, & dhyana and make me Yours…



This letter about samaj is in response to a few simple margiis sometimes
get confused about what is a veritable samaj and what is not.


As is commonly known amongst A’nanda Ma’rgiis, Baba’s theory of “samaj” is
translated in English as “socio-economic Unit”. And, the work or project of
a samaj is known as their “socio-economic movement”. Hence each samaj or
socio-economic unit has its own socio-economic movement.

For example whatever samaj you are part of is itself a socio-economic unit
named after that area. And then whatever works your socio-economic unit
engages in to raise the financial and societal standards of that local area
is known as the socio-economic movement for that particular socio-economic

As a case in point, in the state of Bihar there is the Magahi samaj which
itself is the Magahi socio-economic unit. And the works that they do which
are consistent with Baba’s samaj teachings come within the banner of the
Magahi socio-economic movement.

And in Sanskrit, the term for ‘socio-economic movement’ is “Sa’ma’jik
A’rthik A’ndolan”. “Sa’ma’jik” means ‘socio’, “A’rthik” means ‘economic’,
and “A’ndolan” means ‘movement’. Thus Baba has termed His samaj theory in
Sanskrit as “Sa’ma’jik A’rthik A’ndolan”– literally meaning socio-economic

And naturally over time and for convenient use in daily conversation the
term was abbreviated to Sa’ma’jik and then to just, “samaj”. Hence the term
‘samaj’ is basically synonymous with a single local area having common
characteristics that is bound together as one socio-economic unit.

And certainly most every Ananda Margii is aware about all this.


Currently, according to Baba’s direction, the globe has been divided up
into 241 samajas. In the future of course this number may vary as economic
conditions change and as societal standards fluctuate. But in the current
era there are 241 samajas and each is formed according to a particular set
of characteristics.

Indeed, Baba has given certain characteristics which are necessary to form
one samaj, or one socio-economic unit. And the first two of these
characteristic are (1) same economic problems and (2) uniform economic
potentiality. And then there are other qualities which come into play such
as geography, language etc. But certainly economics is one key or even
dominant factor.

Likewise Baba has given a set of factors which determine whether two
samajas can unite together to form a single samaj. And the first criterion
is economic similarity. Hence here again economics plays a significant role
in the formation and development of a samaj.


The work of each samaj is to elevate the socio-economic standard of that
particular area.

For example, in India, there are 44 samajas. And before ’90, all the
samajas were working concertedly in their socio-economic area to bring up
or raise the standard on a socio-economic basis. And basically samajas or
socio-economic units were working only in local economic regions and areas.
For example, Magahi samaj or Bojhpuri samaj or Angika samaj or Tamil
samajam  were each working within their own respective area. So this is the
way things were going on with regards to samaj.

And it is one basic operational fact of life in a samaj or socio-economic
unit, that the work is dealing within a clearly defined local area. That is
one point. And the second point is that the common mass is involved:
margii, non-margii,… both.


So this is one important point, namely that in samaj work the general
society is also deeply involved. Because after all one key component is
that of finances or economics; and the general society stands to greatly
benefit from that samaj work. Towards this end, margiis work hand-in-hand
with the non-margii general populace. Because it is that very local area
there, where everyone lives, which is getting improved.

Baba emphasizes that our samaj system must be based on the slogan,
“universal in spirit but regional in approach”. (PNS-13, p. 24)

Baba says “The multi-colored garland of humanity will be enriched if
varying human groups blend together from a position of strength and
independence out of a genuine love for their brothers and sisters.”
(Prout-13, p. 20)

Baba says, “Those sentiments which are conducive to human unity should be
encouraged, rejecting the sentiments which create a rift in human society.
This is the approach adopted by PROUT’s socio-economic groups.” (Prout, p. 21)

Hence these are a few other striking features of Baba’s unique system of
Perhaps others can write and share some of their thoughts and experiences
about how their samaj is developing etc.

And regarding the notion that this is related with NIA, that is all
addressed in the note below.


Baba says, “You are the very child of Parama Purus’a…Keeping the Supreme
Entity fixed in your mind, proceed to the Supreme Goal with the utmost
devotion, and you are destined to attain the greatest fulfillment.” (APH-4,


Note 1:              RECENT HAPPENINGS

Most understand but from time to time someone comments about NIA and
simultaneously bringing the point of samaj. So we should see just how far
the two are really inter-linked, if at all.

As shown above, a samaj is A socio-economic unit related with the entire
population living in a particular area– irrespective of margii or
non-margiis. Plus a samaj has numerous and varied plans and programs for
the all-round economic development of an area. These are but a few of the
very significant and distinguishing features of a samaj.

In contrast NIA is not involved in any of these types of productive
activities. Because the common public has nothing to do with NIA and
economics is not at all a part of NIA planning.

Rather NIA is just one faction for grabbing the power since their main
object is put their leader and some of his cohorts in the chairs of Purodhas.
So NIA has nothing to do with samaj. Just their leader is trying to confuse
others. Hence it is for you to decide what is the mentality behind that
type of thing.

But as a basic overlook, the first thing is that he is misleading others on
the point of samaj and he wants to make himself look good — as if he is
doing samaj work.

So those who are not aware about samaj easily get confused.

Or to state it this way the leader wants to be look good and justify his
stance that what he is doing is ok & fine. That is why he is he is trying
to latch himself up with samaj. Because he wants validate his “work”.
If he had done all this under the banner of groupism it would have been
fine, as the people would have understood his true color. But instead he
has falsely grabbed onto the name of samaj and is blatantly propagating
this in his workshops.

And that is why a few get confused, from time to time.

But we should all be perfectly clear that Baba’s samaj system and one
the dogmatic NIA group are worlds apart. The system of samaj is based
on building a grand social order whereasn the NIA is a racist platform
for dividing society.


Proper Method of Sas’t’aunga Pranam

Baba says, “Prostration is called sas’t’aunga pranama…Of the five sensory
organs (eyes, ears, nose, tongue, and skin), one, the skin, can be omitted,
and of the five motor organs (vocal chord, hands, legs, excretory and
genital organ), one, the vocal chord can be omitted. This leaves the eight
constituent parts. And the prostration made with these eight body-parts is
called sas’t’aunga pranama.” (APH-6, p. 398)

Note 1: As we all know, sas’t’aunga pranam is only done to Guru, not to
anyone else.

Note 2: Here following is the etymological meaning of the term sas’t’aunga.
sa    +   as’t’a  +  unga    = sas’t’aunga
(with)    (eight)    (parts)  = with eight parts
Thus, as Baba tells us in the above quote, “the prostration made with these
eight body-parts is called sas’t’aunga pranama.”

Note 3: In Baba’s small encyclopedia book known as Laghu Nirukta, on pages
337-38 Baba clearly defines that sastaunga pranam means to lie down in
front of Guru like a stick, completely straight. Specifically, when in the
lying posture, both the arms get extended straight over the head with the
palms together. Thus from the very tip of the middle finger down to the
bottom of the feet, one’s entire body will be one perfectly straight line.

Note 4: As a general rule, the amount of floor spaced needed to do
sas’t’aunga pranam is 2-3 feet more than the actual height of the person.

Note 5: In Laghu Nirukta, Baba also clarifies that the Personality to whom
you do sas’t’aung pranam does not derive any benefit per se. Rather those
doing this practice get 100% of the benefit in the psychic and spiritual
spheres. Hence this practice of sastaunga pranam is a scientific process
for acquiring greatness.

Note 6: For biological reasons, women should not do the mudra aspect of
this practice.


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Date: Mon, 15 Nov 2010 05:45:17 -0000
From: NJK Majumdar
Subject: Ananda Marga: Plight of WT Trainees (Part 2)


“A’ma’re dekhe calecho prabhu more pu’n’ya phale…” (PS 4477)


Baba, because of the virtue of having Your grace, I can feel that You are so close and that You are looking at me all the time. Baba, You are with me each and every moment, in the brilliant effulgence and in the cimmerian darkness– constantly, all the 24hrs. In my good days and bad days always You are and will remain along with me. Baba, You are so gracious.

Baba, when I am surrounded by the fog of hopelessness and despair, & when my life becomes burdened, then it is very difficult for me to move ahead– all my inspiration is lost. And when I cry in pain and the tears are rolling down my cheeks like a river, and when I am drowned in pessimism, then I think that this life is useless and that this whole world is poisonous. In that case I feel it is better just to die. When I am in such a crisis, then with a very pleasant and sonorous voice, Someone appears in my mental abode and in a very sweet & intimate way He whispers, ‘Do not worry, I love you’.

Baba, the effulgence of Your divine love never gets extinguished; Your love is eternal and never fades or ends. In this mundane world, everything comes and goes. Baba only You are eternal and infinite. You are the sweetest Entity. You are that force that never stops. You are that magnificent bliss that never diminishes– always that bliss is growing and growing. Baba, You are my everything: The be-all and end-all of the life. By Your grace I am under Your shelter. Baba, in the deep core of my heart the only request I have is that: Please do not forget that I am sheltering myself in You, at Your lotus feet.

Baba, by Your infinite grace-compassion You are remaining by my side always…



~ PART 2 ~

This is the second part of our investigative report on the conditions of our trainees at the Varanasi WT training centre.

As you may recall the first letter detailed how trainees were given old, dirty clothes to wear and deprived of even the most basic foods. Plus other issues were raised including the very dramatic story of dharma samiiska. A link to the first letter is noted below.

Here in this second letter further matters are explored.


We must remember that our trainees are youths – mostly teenagers – and they arrive at our doorstep with tremendous idealism. They want to do something to change the world and serve Baba. They have a mind, a heart and they have feelings. They know a little about Ananda Marga yet have a strong desire to know more. That is why they have come – that is why they have chosen to dedicate their life. They have come in search of living for a high ideal.


Of course it is our duty to create a Training Centre that nurtures their inherent desire to lead a spiritual life and serve humanity. But our TC is operating in a different manner.

At our Varanasi WT Training Centre, our trainees are malnourished. They get 1/2 the calories needed to maintain a healthy human body. They growing bodies and minds are deprived of the food needed to grow. Just they are left to suffer and waste away. Yet, side by side, these same trainees see how the Trainer Dada is eating like a king.

By Baba’s grace our trainees have great dedication for our AM ideals and love for Parama Purusa. For this reason they do not run away.

Indeed they are cognizant that Baba’s teachings of neo-humanism and Prout hold immense beauty and hope for the society. Our trainees are attracted by the ideals of a single human family. That is why they debate these points among themselves. One trainee was telling that Baba’s teachings are for others, but not for those in AM. Then other trainees retorted that if we ourselves are not practicing these ideals then how can we teach them to others. This type of back and forth discussion is common at TC. When the trainer Dada hears this he feels irritated and does not wish for the trainees to discuss such matters and / or the irregularities at TC.

Verily, the Trainer Dada does not like that his trainees should reflect openly on such topics. Many say that the Trainer Dada is himself defensive about the the double standard set between the himself and the trainees. So the Trainer Dada does not want them talking about our AM way of life lest they question about all the injustices and inadequacies going on in TC. He wants that they should keep mum on all these topics.

For their part, the trainees are not complaining, merely they are immensely interested in and curious about Baba’s divine teachings. But the trainer Dada is not apt to let them grow or discuss in this way.

That is why for the last few months, the trainer Dada has imposed a curfew: No talking on any point at all. If any trainee wishes to express any idea then it must be conveyed in writing only. One may not talk on any topic. When taking a collective meal, if a trainee wishes to have some salt on their food then they have to write that down on a piece of paper and hand that to the trainee who is near the salt. That is the extreme imposition going on at TC these days. The trainees are not allowed to talk amongst themselves – period. They must bear their mistreatment in silence.

Such harsh rules do not exist in any civilised country or modern society. There is no way to justify the imposed silence order by the trainer Dada.

Here it should be clarified that the ruthless and repressive policy of TC cannot be classified as maonbrata (vow of silence). We must know that maonbrata is a self-imposed discipline not to talk – it comes from within and is not imposed by others. Plus maonbrata is for limited time – it is not meant as a permanent way of living. Hence what is going on at TC is a complete injustice. It is just the case of a repressive regime wherein the trainees are forced into silence in order to keep their mouths shut about their miserable living conditions.

Only in Nazi concentration camps or in Communist work prisons would such harsh rules be imposed. So it is quite ironic that this is happening in our own WT training centre – a place that is supposed to be the embodiment of neo-humanism, yet instead emulates the ways of dark, totalitarian regimes.


When it was asked why trainees are not given proper food, he replied that he was not getting sufficient financial contributions from margiis. He added that if donations were good, then certainly the trainees would be properly feed.

However, later on I found that this is not true as most of the money that comes in goes to the upper / WT kitchen. That means Dadaji and some visiting avadhutas are eating up all the donations on rich, tasty food for themselves. Hence just the bare minimum is left for feeding the full team of trainees.

Even when a margii visits and wishes to arrange a nice meal or donate food for everyone in TC, that plan is rejected by CTS (i.e. Trainer Dada) and in turn he controls that money and spends very little on food for the trainees. This also I came to know.

Plus, in order to save his post, the Trainer Dada diverts money towards Rudrananda.


Let’s again stand back and ask ourselves why such trainees felt inspired to attend TC. It is very easy to understand that all these youths reached from around India to get training and learn about AM philosophy: Both its theoretical and practical aspects.

But what is the reality that is going on?

One particular aspect they have learned first-hand is: How exploitation occurs when those at the top do not view others as their family members. This they have learned first-hand while in TC.

With regards to their theoretical learning, there is virtually no teaching going on at all.

The trainer Dada is busy all day with his school kids. From early in the morning to evening time he is busy at his school in order to make money. He does not like to hire teachers as that would be an added expense.

But the truth is that our Trainer Dada should supervise the school on the greater level and let hired teachers run the daily operations of school. In addition, the trainees should be taught how to supervise a school. That is why Baba has given such a system.

Unfortunately the trainer Dada just drowns himself in the mundane dealings of the school and totally overlooks his duties at WT Trainer. All because he is more concerned with making money at the school. So when he returns back to the TC in the late evening, he is tired and he reads the newspaper and plays computer games. That is how the days pass. There is no time to teach anything to the trainees. Yet they yearn to learn about Ananda Marga.

We should remember that the WT Trainer Dada is a trainer first and a school principal second – not vice-versa. His title is WT trainer. Yet this role he mostly overlooks.

So after three years in TC, it is sadly apparent what our new brahmacariis have learned about AM. Just ask such new wts a question and see what they say.

For instance, ask them to explain about brahmacakra, kosa, loka, three causes of sin – all these basic points. They will not know the answers. Believe it or not, some passed and do not even know how to dance kaoshikii and tandava, yama and niyama, 16 Pts etc.

Please do not think that I am blaming our trainees; they are A-grade. All blame
goes to those in-charges who do not feed them or teach them. They neither teach the trainees by their conduct nor in the classroom. No education is imparted whatsoever.

Instead those in-charges impose all kinds of dogmas and complexes. Such bosses eat while their trainees starve.

This cycle of exploitation goes on and on.

Tomorrow these trainees will become brahmacaryiis and then become avadhutas. Unfortunately, many of them will pursue these exploitative methods with their
juniors. This is vicious cycle that is being perpetuated.

It is no different from the mother-in-law who beats her daughter-in-law. One day that daughter-in-law does the same thing.

The situation is so extreme one trainee became mad and was kicked out from TC and laokika parents were searching for him. for all we know he may be begging in Varanasi or has been placed in some lunatic asylum.


Here is one hard fact we all must face. These days the number of aged Wts is much more than the number of incoming Wts. Should this trend continue then we will have a severe crisis and shortage of wts in AM. At present more than 50% of our workers are 50+ yrs of age. No one likes to think like this, but these wts are not going to live forever.

We should all take it upon ourselves to consider this situation: Ineveitable shortage of workers. Any organisation suffering from this type of trend will become extinct in a short time. This was the recent trend of Christianity in Europe and now today there are thousands of churches that are essentially vacant. The church has basically given up in various European countries.

Here the point is that our WT training centre has a big role to maintain and protect those who come to train. But that is not happening. Our level of retention is very low. If 100 reach Training Centre then from the time of their arrival to the time they have graduated and worked in the field for one year, then only 5 remain as workers. That means over the course of training and within the first 12 months of field work, we are losing 95% of those who enter TC. That is a very dramatic figure. No organisation can survive with such a low rate of retention.

Whereas if our trainees and new workers are instilled with a deep sense of family feeling and supported by their seniors, then one can weather all kinds of problems etc. Then our retention rate will be much, much higher.

Unfortunately when a family feeling is not cultivated and trainees are not encouraged in sadhana or given the opportunity to garner a deep spiritual base, then so many young trainees and wts are lost – they just leave entirely. Without the requisite spiritual base and guidance, their chance of gaining success as a Wt is very low. So we cannot blame them as individuals. Only we must reassess what is going on in out Training Centre(s).

Of course I have great regard for our trainer Dada; he is a learned person. Dadaji has extraordinary qualities but he mostly uses them for Oriya trainees, not others. If that same ethic was applied to all, then things would be much different. Dadaji must sacrifice and pour his heart for all trainees, not just for those who hail from Oriya. Then so many good things will result.


All this is not a fairy tale. This is the unfortunate scene happening in Varanasi TC. If you have real interest to know more, talk to any trainee who just came from TC or do your homework of investigative reporting.

Pushing aside others plight by claiming their ordeals as mere hearsay is heartless and not the way of any true sadhaka. We have to have sympathy for those suffering and we must have the courage to step forward and put a stop to their misery. Things must be set right.


By Baba’s grace He has given the perfect remedy for addressing the problems going on in the Varanasi Training Centre.

Baba says, “The incapability to recognize the requirements of others because of insensitiveness is a psychic disease. Those afflicted with this disease are also members of the vast human family; they are also our brothers and sisters. So, either by making humanitarian appeals or by creating circumstantial pressure, arrangements will have to be made to cure them of their ailment.” (Problems of the Day, #4)





Sarva’unga’sana and Vipariitakarani Mudra

“Question: What is the difference between sarva’unga’sana and vipariitakarani mudra?”

“Answer: In sarva’unga’sana we have to fix the mind at the point of the toes, whereas in vipariitakarani mudra we have to fix the citta or mind stuff at the tip of the nose or at the navel point.” (YP, p.117-18)

Note: Sarva’unga’sana and vipariitakarani are very similar– they are almost the same thing. Just a few little differences are there:

(1) In sarva’unga’sana the mind and eyes are fixed on the center point between the two big toes while in vipariitakarani mudra the mind focuses on the navel or the tip of the nose.

(2) When the body is very straight and it does not have to exert a continuous effort to maintain that position– rather it is easy and comfortable to hold that posture– then it is sarva’unga’sana. Whereas mudras, such as vipariitakarani mudra, demand a constant and ongoing effort to maintain the posture. Asanas, on the other hand require a little effort to enter into the position and thereafter it is comfortable and easy to maintain.

(3) In sarva’unga’sana and vipariitakarani mudra, although the postures look the same but the effort exerted and way of approach are a little different as explained earlier. And in addition they effect the body in different ways. Sarva’unga’sana affects the glands & cakras, and the secretion of the hormone; while mudras give strength to the muscles and nevers. These ideas have been given by Baba in His various discourses.

(4) In WT reporting sessions, Baba used to sometimes give atonement by demanding that some or all do vipariitakaranai for a long time. Sometimes for 1/2 hr, 1 hour, 2 hrs, at a stretch. Naturally that qas quite enjoyable for everyone to do. And the underlying reason behind this was that the majority of WT had acidity problems and this Vipariitakarani mudra was the cure. So in the name of doing atonement it was actually Baba’s blessing.


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Date: 15 Nov 2010 10:26:43 -0000
From: “Gregory  Hamick”
To: am-global@earthlink.net
Subject: Very Big Problem & Baba’s Simple Solution



The environmental problems which Baba brought to light in the following discourse more than two decades back are now becoming obvious to all. If people had paid attention when Baba first gave His warning, then this current water problem would have been controlled or averted entirely.

Although researchers now understand the problem, they do not have the proper solution. So this article needs to be propagated. Then it can be solved.

Baba has given simple and clear-cut answers.

But because people are not paying heed they cannot solve these growing and ongoing issues of global warming, water crises, and pollution.

Regardless of what governments, corporations, and NGO’s decide, we as Ananda Margiis should each do what we can individually in our personal life and collectively.

People know the problems but not the solutions. It is our duty to share Baba’s answers with all. Kindly re-read the below discourse and educate those in your community.


Water Conservation

25 March 1989, Calcutta

At the beginning of this earth, there was absolute silence – there were no living beings or even plants. This condition continued for hundreds of millions of years, until the earth was properly formed. Then a phase came when rain and storms started, and by a gradual process, life emerged. As a result of the rain, carbon atoms got infused with vital energy (práńa shakti). Carbon atoms along with protoplasmic clash and cohesion formed this vital energy.

Water was an essential factor in the evolution of the planet, and now it is most essential for the survival of human beings, animals, plants and the planet as a whole. If it does not rain anywhere on earth for only one year, all life on the planet will be destroyed. This is because all creatures – from the smallest organisms to the largest animals – need water. If there is no water, first the small creatures will die, then the ecological balance of the planet will be lost. Next, human beings will also die, and soon the earth will become a barren wasteland.

Global Water Crisis

In the near future there will be a severe crisis in many parts of the world. Many large rivers like the Ganga, the Jamuna and the Thames are already very polluted. People cannot drink this water, and if they even wash their hands in it they can become infected. The only solution is to rely on rainwater. We must collect the rainwater, develop the science of making artificial rain through helium or any other process, and bring the clouds which rain over the ocean onto the land. Constructing more deep tube wells is not the answer. Rather, we must catch the rainwater where it falls. Many ponds, canals, dams, lakes and reservoirs should be immediately constructed to catch the rainwater and store it for drinking water. This is the only way out of the water crisis that will confront humanity in the very near future.

In the physical sphere there are two types of calamities – natural calamities and those caused by human beings. Today most calamities are caused by human beings, but sometimes natural calamities like typhoons, floods, droughts, earthquakes, etc., also occur. Although different types of calamities may confront humanity, doomsday will never happen. The very idea of doomsday is based on dogma.

The calamities caused by human beings are mainly of two types. First, many calamities are caused by the bifurcation and trifurcation of society. The bifurcation of society is exemplified by the conflict between the Israelis and the Palestinians and the recent war between North and South Vietnam. The division of India into India, Pakistan and Bangladesh is an example of the trifurcation of society.

Calamities are also caused by the destruction of the environment and the indiscriminate exploitation of subterranean resources such as coal, oil and water. One of the greatest causes of environmental destruction is deforestation. Due to deforestation, the rain clouds coming from the Bay of Bengal travel all the way across India and rain on the Arabian Sea. That is, clouds which once rained on Magadh now rain on the Arabian Sea. Consequently, the water level in the Arabian Sea is gradually rising and the Bay of Bengal is becoming more salty. The result is that the water level around the coast of India is rising, the land area of the Indian subcontinent is decreasing and soil erosion is increasing. Approximately two-thirds of the surface of the globe is water and one-third is land, but due to deforestation the water portion is increasing and the land portion is decreasing.

Another cause of environmental destruction is the exploitation of subterranean resources. Deep cavities have been formed in the earth after extracting subterranean resources, and these cavities should be properly filled. In some countries it is the practice to use sand to fill the cavities created by mining underground coal. If these cavities are left unfilled, the surrounding regions are more likely to experience earthquakes than other areas. Moreover, the unfilled cavities can severely weaken the surface structure of the earth, causing whole regions to collapse.

In some Arab countries, huge amounts of money have been made by extracting oil from under the ground. Several years ago the leaders of these countries realized that the supply of oil would not last forever, so they started to think about the future of their countries after the supply of oil was exhausted. They became concerned that the level of the water-table was falling and the sizes of the deserts were increasing. To solve this problem, they decided to import soil and sweet water to create dense forests. Now the trees that they planted are eight to ten years old, and last year it was reported that they experienced floods for the first time. Many of the local people had never seen floods before, and young children even cried in alarm at the sight of the rain!

The exploitation of subterranean water reserves is contributing to desertification in many parts of the world, and as the subterranean water level recedes, the soil near the surface dries out and plants wither and die. This has already happened in many parts of Rajasthan. Afforestation is the only solution to desertification. Human beings have suffered from water scarcity and drought in the past, and this problem will continue unless proper care is taken in the future. If deforestation and the indiscriminate exploitation of subterranean water reserves continue, it is likely that many parts of the world will face severe water shortages within 5 years until these issues are resolved. The only way to avoid such a catastrophe is to immediately implement a decentralized approach to water conservation.

The Causes of Drought

Why do droughts occur? What are the most important causes of drought? There are three main causes. The first is the wanton destruction of plants or indiscriminate deforestation, the second is low pressure systems over oceans and big seas, and the third is sudden changes in the angular movement of the sun and other celestial bodies like comets, nebulae and galaxies.

Deforestation causes drought because it prevents the plants from nourishing the earth. The fibrous roots of plants absorb and hold considerable amounts of water which is slowly released into the soil. In the paddy fields of Bengal, for example, during the dry season water will trickle down the channels beside the fields. Where does the water come from? It is released from the roots of the standing crops. But when the paddy and the associate crops are harvested, the supply of water dries up. Deforestation is caused by human beings, and it is within their power to solve this problem through their own efforts.

The second and third causes are presently beyond human control. In the future, with the development of the meteorological and marine sciences, human beings will be able to partially influence and overcome the second cause, but not fully. The third cause can only be controlled by Supreme Consciousness. However, if human beings follow the path of positive microvita and have the grace of Supreme Consciousness, they can also control the third cause.

How do the sudden changes in the angular movement of celestial bodies cause drought? The paths of some comets are predetermined and astronomers can ascertain their arrival dates and possible effects on the earth, but there are other comets that appear suddenly without warning. When there is the sudden appearance of powerful celestial bodies or a sudden change in their angle of rotation, their gravitational pull may disturb the seasons and the natural order of creation. For example, as a result of the strong gravitational pull of a powerful comet or meteor, clouds may not be formed. This phenomenon is called bakudashá in Sanskrit.

Certain deviations of celestial bodies like meteors, comets and satellites take place due to the concentration of a huge number of positive and negative microvita. Movement in universal space is subject to the movement of positive and negative microvita, and this also affects life on earth.

The angularity of the movement of celestial bodies also affects the minds of human beings. Suppose you are outside enjoying a cool breeze on a calm full moon night. A soothing, painless feeling will arise in your mind. But if the feeling continues, the nerve cells in your body may become dull, and if the experience of dullness goes beyond a certain limit, your thinking power may be impaired, even causing some psychic ailment. This occurs because the ecological balance within the human structure is lost.

Say a certain incident took place in your life at the age of eight. Now we know that there is nothing identical in this universe, only similarities. If similar circumstances reoccur after a gap of say eight years, a similar incident could take place when you are sixteen. You have to ensure that people are not put into an environment which is similar to one that caused them pain and suffering in the past, as this may adversely affect their progress in the spiritual sphere. This also applies to the physical and psychic spheres.

Human movement is movement towards ecological equipoise – towards the supreme synthesis. In the inner world, balance must be maintained as this leads to spiritual progress. Ecological order is not only for the earth but for the entire universe, and it must be maintained both within and without. The angular displacement of any celestial body may affect the human mind as well as the physical universe, so balance must be maintained between the internal and external spheres. In all aspects of human life this subtle balance must be maintained. This is ecological balance.

The Defects of Well Irrigation

I have already said that constructing more deep tube wells is not the solution to the water crisis. What are the drawbacks of well irrigation? Well irrigation causes the level of the water-table to drop, while the continuous use of well irrigation dries up the subterranean flow of water. Initially the effects of continuous well irrigation may not be easy to perceive, but eventually a fertile region will be transformed into a desert. In fact, if the subterranean water level stays at above twenty to twenty-five feet, the surface vegetation will not be affected, but if it drops below fifty feet, the surface of the earth will become a barren wasteland.

The negative effects of well irrigation include the following:

1) Neighbouring shallow wells dry up creating the problem of lack of drinking water.

2) Trees, orchards and large plants do not get sufficient subterranean water so they wither and die. Green countryside will become a desert after thirty to forty-five years of intensive well irrigation.

3) In some deep tube wells enemy elements – that is, elements which are harmful to the soil such as heavy minerals and mineral salts – get mixed with the water, causing problems such as salinity. As a result, the land eventually becomes infertile and unfit for cultivation. When the flow of well water stops, irrigation tanks supplied by these wells also dry up.

Well irrigation should be used only as a temporary measure because of the devastating effects it can have on the surrounding environment. Alternative methods of irrigation include river irrigation, irrigation from reservoirs, dams and small ponds, shift irrigation and lift irrigation. Irrigation water is like the apex of a spinning top. Without it, agriculture is not possible.

The Best Methods of Irrigation

The best method of irrigation is the conservation of surface water through a system of ponds, canals, dams, lakes and reservoirs.

Take the example of Ráŕh and Orissa. The potentialities of this region have not yet been fully developed and utilized. The major portion of the wealth is subterranean, and these treasures should be properly harnessed, but practically nothing has been done in this respect. The surface potentialities should also be properly developed, but these too have been neglected.

How should the surface water potentiality in this region be utilized? The rainfall in this area is very meagre – rain only falls part of the year, and the rest of the year it is dry. Well irrigation is underdeveloped, and there is hardly any lift or shift irrigation. Sixty-five percent of the land is rocky and sandy, and traditionally only coarse grain is grown there. So in Ráŕh we have to do two things – construct many new small-scale ponds, dams and lakes, and undertake large-scale afforestation on the banks of all water systems.

Ráŕh has undulating land, so large-scale reservoirs cannot be easily constructed, but many small lakes and ponds can be built. Large, deep reservoirs will not be as beneficial as small-scale ponds and should not be encouraged. Moreover, large reservoirs rely on lift and shift irrigation to supply water to a system of canals. In such a system the water pressure will fall because as the water travels along the canals leading from the reservoirs to the fields, the canals will be obstructed by the hilly terrain. So, if there is a big investment in reservoirs, the money will be wasted. Instead, many small ponds and dams can be constructed with the same investment. If many small-scale dams are constructed at a cost of about one hundred thousand rupees each, this investment will give a return of hundreds of millions of rupees.

In a system of small-scale ponds and dams, any surplus water in the canals leading to the fields can be rechannelled back to a main water source to avoid wastage. Water will only be carried a little distance in a small-scale canal system, so most of the time the surrounding fields will be properly irrigated. Sometimes however, as in the rainy season, surplus water will be created which should be rechannelled back to the water source or used further downstream. Such a system will also help check flooding in the rainy season and avoid damage to the small-scale dams constructed along the rivers. Farmers should take care that they do not use excessive non-organic fertilizers, because the chemicals will pollute the water system and have a harmful effect on humans, animals, fish, plants and the environment. Organic fertilizers are preferable to non-organic fertilizers.

What is the method to irrigate a rain-shadow region? When the rain clouds move from the sea and strike high mountains on the land there is rain. The part of the mountain range which faces the sea gets ample rain, whereas the region on the other side of the range facing inland gets little rain. The region which gets ample rain is the rain-front area, while the region which gets little rain is the rain-shadow area. The entire Telengana region is a rain-shadow area, and so is the Pune region of Maharashtra.

How can the Pune region be irrigated? There are two main methods. One is to pump water up the coastal side of the mountain range so that it can run down the inland rivers, and the other is to dig a tunnel through the mountains from the rain-front area to the rain-shadow area. The second method of irrigation is far cheaper. A well constructed tunnel should last about 150 years.


There are three types of rivers – ice fed, rain fed and subterranean fed. Ice fed rivers cause flooding when there is an increase in the temperature, whereas rain fed and subterranean fed rivers only cause seasonal flooding when there is heavy rain. However, an increase in the temperature can dry them up.

Are the rivers in Ráŕh perennial or seasonal? Are they ice fed or rain fed, or do they get water from subterranean sources due to the high level of the artesian water? Many rain fed rivers are only supplied with water in the rainy season and not in other seasons. The rivers in central Ráŕh are rain fed but they are also supplied with artesian water. We should not depend only on rain fed rivers, because while they may accumulate water in the rainy season, in other seasons they may dry up. And even if rain fed rivers are also fed by subterranean sources which supply water throughout the year, there should still be every effort to conserve the surface water.

There are four categories of rivers – small rivulets, rivulets, rivers and big rivers.

Rivers also have three stages – the hill, plain and delta stages. Some rivers, however, do not have their delta stage in the ocean because they expire before reaching the sea. Take the example of the topography of Mithila and Magadh. In Mithila in the rainy season, sufficient water passes through rivers such as the Bagmati, Gandak and Koshi. The hill stage of these rivers is in Nepal, the plain stage is in Mithila, and the delta stage is in Bengal. The plains of Mithila contain very soft soil, which is why these rivers always change their course. No rivers have their delta stage in Mithila. To tame these rivers, the cooperation of Nepal and Bengal is required.

In Magadh, unlike Mithila, the hill and delta stages of the rivers are in Magadh, except for the Suvarnareka, which flows just on the border line between southern Magadh and northern Chattisgarh. The Koel River should be tamed through cooperation between Magadh and Kaoshal. In fact, Magadh and Kaoshal share many common problems.

In controlling or taming rivers, powerful boards of experts should be established which contain representatives of all three stages. This will ensure the successful implementation of river projects. Under international law no country should be allowed to use water according to its own wish. The hill stage must consult with the plain stage and the plain stage must consult with the delta stage. Nepal, for example, must consult with the plain and delta stages of its rivers which flow through India. If there is want of cooperation among the three, the river water coming from the hills or blocked at the delta may submerge a large area of plain land. Magadh is in a relatively convenient position as both the hill and plain stages of its rivers are in Magadh.


The banks of all water systems should be covered by dense forests. The science behind this is that the roots of the trees retain water. When the water-table subsides, the roots of the trees slowly release water. Hence, a pond surrounded by trees will never run dry. The foliage of the trees also minimizes evaporation. Besides this, the leaves of the trees have very small pores which attract clouds, so the trees help to increase the rainfall. Only one hundred years ago there were large rain forests in Ráŕh, and at that time in the Manbhum district the rainfall was seventy to eighty inches per year. Now it is hardly forty to forty-five inches.

A scientific programme of afforestation should include two aspects. In the first phase fast growing trees should be planted. Trees which grow to their full height in six months to two years and provide dense green cover should be selected. In the second phase, trees which take longer to grow but also provide dense green cover should be planted. This approach will quickly restore the ecological balance of a region.

Afforestation must be carried out both intensively and extensively. The best approach is to plant both fast growing and slow growing trees together. Planting only slow growing trees is uneconomic because we will have to wait thirty, fifty, seventy or one hundred years to get the desired result. And planting only fast growing trees will not provide any long term benefits. So both intensive and extensive afforestation should be done immediately. After reaching maturity, the trees can be selectively cut and sold.

Afforestation should be carried out on the banks of ponds, canals, dams, lakes, rivers and reservoirs. For example, babula [Acasia arabica Willd.] or kheyer [Acasia catechu Willd.] should be planted. In between these trees we can plant bukphul [Sesbania grandiflora Pers.], and in between these, Indian rosewood. The reason for this is that bukphul grows very fast and within five years it will be a tall tree, but babula takes a little longer to grow. Indian rosewood grows very slowly but it lives a long time. Thus, first bukphul will grow fast and attract rain which will help the other trees to grow. When it has fully matured after five or seven years it can be cut, and by this stage we will have a dense forest of Indian rosewood trees.

These trees are very useful in other respects also. For example, bukphul leaves increase the milk supply in cows, while thread can be produced from the leaves and stem. Indian rosewood trees increase the rainfall and hold water in their roots. The flowers provide a plentiful supply of honey, the leaves can be used to make plates, the sap is used to produce gum for the incense industry, and the tree may be used in sericulture to produce tasar silk. The seeds are also edible and are taken by poor people, while the honey has medicinal use and economic value, so it can earn foreign exchange as an export commodity. Piyasal [Pterocarpus marsupium Roxb.] can also be planted in between Indian rosewood trees if need be. In this way, step by step, we have to proceed.

Scientific crop management is also an essential aspect of water conservation. For example, a field of barley requires less water to grow than a field of vegetables. If there are two fields side by side, one of barley and the other of vegetables, the vegetable crop will consume only seventy-five percent of the water normally used to irrigate it. If the other twenty-five percent is allowed to run off to the barley crop, that water will be sufficient to irrigate the barley. The barley crop will not require any special irrigation facilities.

Fruit trees can store a large amount of water in their roots, so they should be planted along river banks and near paddy fields to help conserve water. After the paddy harvest at Ánanda Nagar, for example, the water flows into the two rivulets – the Alkananda and the Paragati – leaving the fields dry. After a short time the rivulets also dry up as their supply of seepage water from the fields stops. To solve this problem, fruit trees should be planted beside the rivulets. The water stored in the roots of the fruit trees will keep the soil moist and fertile. Care should be taken so that the branches of the fruit trees do not block the sunlight from the crops. If this system is followed, when the paddy is cut and the fields are drained of water, the rivulets will remain flowing. If fruit trees are planted along the banks of a river, it will always retain water.

Foolish human beings, however, have cut down all the trees along the river banks, so now many rivers have dried up. Who would believe that 150 years ago large boats used to travel along the Mayuraksi Rriver in Bengal? Today it is a small river, and in the rainy season small boats only ply along it. The forests around the river have all gone. The forest trees contain water in their root systems and release it in a controlled way which enables the rivers to flow regularly. Now you understand the utility of the forests. Adjacent to the Mayuraksi River is the Katasu village where I once saw a fossilized mast of a ship. This proves that at one time large ships used to travel along the river. I have also seen the same thing along the Damodar River. Due to deforestation, these rivers are now drying up, and consequently there is less rainfall.

The inner spirit of our water conservation programme is that the amount of existing surface water should be immediately doubled. But it is preferable if it is increased tenfold. This can best be done by a decentralized approach to water management which increases the depth, the area, or both, of water storage systems. The first step is to increase the depth of those ponds, tanks, dams, lakes, rivers and reservoirs which are already being used for storing water. The second step is to increase the area of these storage facilities, while the third step is to increase the plantations around them. How can these plantations be increased by a factor of ten? By increasing the number of rows of plants around each water storage system five times, and by reducing the distance between each plant by half. In addition to this, many new small-scale ponds, tanks, dams, lakes and reservoirs should also be constructed. As a general rule, surface water should always be utilized in preference to subterranean water.

You must prepare yourselves. The sphere of knowledge, the span of knowledge and the expansion of knowledge starts with the self. Humanity is waiting for you. You know what you are and what the world expects from you. You have to solve all the problems in the world today. You should prepare detailed plans and programmes and act accordingly. You must be the vanguard.

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Date: 13 Nov 2010 22:27:32 -0000
From: “Bhavanath Rajpal”
To: am-global@earthlink.net
Subject: To Dance & Sing: Na’m, Pad & Pa’la’


“Toma’ke peyeo pa’i na keno…” (P.S. #2056)


Baba, I feel in my heart that You are along with me, but even then I do
not feel satisfied. I want more and more of Your proximity and presence.
So please come in my mind and heart. Please remain along with me in a
very intimate way in all my works. Grace me so that I can feel your
eternal presence always– with more & more closeness and proximity. Baba
You know that my existence is because of You. My life is proceeding on
by Your grace; my everything is based on You. Day and night I am deeply
engaged in the work which You have allotted me.

I am divinely intoxicated in the ideation of the songs which I have made
into a garland for You. So Baba please come closer and still more close.
Indeed You know the language of my heart- my inner feeling & sentiments.
O’ Baba, how much love I have for You.

Baba, please grace me and please do not play Your liila of hide and
seek. Please do not remain inaccessible…


As many know, kiirtan essentially means to chant the divine glories of
the Lord out loud, for all the world to hear, wherein all are benefited.

Baba says, “Whenever you find time, do kiirtana loudly and you will
never become degenerated because by chanting the Lord’s holy name the
mind remains elevated.” (AMIWL-11)

Baba says, “At the place of kiirtana, not only the people who are
themselves doing kiirtana will be benefited, but also those who are not
participating – and even those who are not participating and who do not
even like it – they will also be benefited!” (AV-22)

By the above quotes Baba is highlighting the specialty of our AM
kiirtan, Baba Nam Kevalam.

In our A’nanda Ma’rga there are three recognised types of kiirtan: na’ma
kiirtan, pad kiirtan and pa’la’ kiirtan.

Each have their own beauty and significance. We should be familiar with
all three – understanding their unique and distinct qualities.



One time when Baba graciously declared that “kiirtan must be sung”, then
one margii began singing pad kiirtan.

At the next general darshan, Baba announced, “When I say sing kiirtan,
that means na’m kiirtan.”

Baba went on to explain that our na’m kiirtan is a siddha mantra and can
lead one to the height of human glory – unto Him. So na’m kiirtan is the
top most.

As many may know, in AM our na’m kiirtan is: Ba’ba’ Na’m Kevalam. This
is the main kiirtan sung in our Marga – per Baba’s mandate – and it is
this kiirtan which can free us from so many trials and tribulations and
also allow us to express our great love for Him.

Baba says, ” Here I want to tell you all very clearly that if under any
circumstances any such sinful thoughts every enter your mental sphere
and have not yet transformed themselves into physical action you should
immediately start singing kiirtana at the top of your voice. I have made
a rhyme:

Ba’ba’ na’m kevalam yata pa’p hare
Pa’piider sa’dhya nei tata pa’p kare.

The repetition of Ba’ba’ na’m kevalam even once kills so many sins that
the worst sinners could not accumulate them.” (AV-6)

Baba says, “You should remember that if you always sing “Ba’ba’ Nam
Kevalam,” you have a family relationship with Him. More than that, you
have a relationship of love with Him.” (SS-20)

So our na’m kiirtan, Baba Nam Kevalam, is a deeply powerful and
devotional form of expression that is quite different from pad kiirtan
and pa’la’ kiirtan.

Some may be wondering what is pad kiirtan. What is it that the above
margii sang to Baba that day.

Pad literally means poetry and pad kiirtan is a particular type of
poetic song where certain lines are sung in a specialised manner with a
specific type of chorus, or line of repetition or refrain.

Students of music history can tell more about its distinct qualities,
but suffice to say here that in the early days of AM, various margiis
were writing and singing devotional bhajans for Baba in this manner.

So many songs were lovingly sung to Baba using the specific verse types
known as pad kiirtan.

And not only that, but Baba Himself has composed various Prabhat
Samgiita that are in accordance with the rules and style of pad kiirtan.
For instance, many of the Prabhat Samgiita between #140 and #160 are
examples of pad kiirtan.

So pad kiirtan is very devotional and describes all the glories of the

However, it is not in the same class as na’m kiirtan. Though quite
beautiful and moving and certainly a veritable avenue for spiritual
expression, pad kiirtan is of a lower grade than our na’m kiirtan, which
as mentioned above is a siddha mantra, or perfect mantra that can lead
one to liberation, savikalpa samadhi.


Pa’la’ literally means turn. First one person sings then the audience

Thus pa’la’ kiirtan is done in the style of call and response, where the
main singer sings a line and the general public responds. But even then
that is not all.

In between the audience’s participation, the main singer(s) perform at
length, singing the glories of the Lord and recounting His tales and
stories in the form of a dialog or prose that is often sung. So it is a
devotional story or history about Parama Purusa that is led by trained
sadhakas, who invite the audience to join in and sing.

Because suddenly, on perfect cue, either by voice or by music, the
audience is again invited to sing a particular line or lines.

Pa’la’ kiirtan can be a multi-hour engagement.

Like the above two kiirtans, pa’la’ is a very devotional and jovial
scene. Everyone is involved in singing and dancing as well as listening
to the main performers – all the while ideating on Parama Purusa.

So it is quite, quite blissful.

One thing to add here is that today, there are many types of folk and
pseudo-culture music that are similar to pa’la’ kiirtan. Rap music is
one such type. But they are similar only in structure and style, not in

Because no matter what, kiirtan is always aimed at highlighting the
glories of the Lord whereas rap music is about all kinds of degenerating
and worldly topics like gangbanging, girlfriends, drugs, life on the
streets etc.

That is why none of today’s contemporary pop music is up to the standard
of pa’la’ kiirtan.

Baba says, “The world of music today is like a person without a proper
guru or proper training. People want to show they can play without
having paid their dues. They are selling themselves for gold without
realizing that the real value of music is being lost thereby. Gold is
becoming even cheaper than glass.” (SC-3, Disc: 12)


All three types of kiirtan – na’m, pad & pa’la’ – were sung in Baba’s
presence and proof is that all three have been mentioned in described in
places like our Seminar Notes etc. Plus in VSS camps and ERAWS camps
there were times when all the three various kiirtans were done. So in AM
we have long and well-documented history of kiirtan.

Recently, some claimed to have performed the first ever pa’la’ kiirtan
in Ananda Marga, but this just is not so.

Before na’m kiirtan came into existence in 1969-70, then pad kiirtan and
pa’la’ kiirtan were both performed in front of Baba, as a means of
chanting His glory.


So we should always be eager to sing kiirtan, because by this way we
become purified and move towards Him, by His grace.

And we must always remember that music is for goading the mind toward
Parama Purus and not for encouraging animal propensities. The former is
the goal and the latter is deadly.

With music, one may go toward either heaven or hell – or get stuck as
negative microvita for ions and ions. It all depends.

Music is both devotional and dangerous – it is a double-edged sword and
can lead one to emancipation or destruction.

All pop music falls in the latter construct, i.e. destruction.

We must not entertain any type of crude music otherwise that will only
lead to one’s crude annihilation.

Baba says, ‘If music must descend to the ordinary level of life to
conform to the slogan of naturalness, then preeminence will be given to
doggerels, as the sweetness and charm of real music becomes extinct.
Indeed, the music that is in vogue in the world today in the name of
“popular music” is nothing but doggerels of this type.” (AFPS-1)

Baba says, “If someone makes a sound like “ra, ra, ra – cha, cha, cha,”
or if someone sings, “Follow my song! Let us sing and dance our way to
hell,” these are sound inferences, but they carry a very crude idea.” (MVNS)

Even then, we must not give up and think that from today onward all the
music created by people will be poor and degrading. Baba guides us
that the future of music is not totally doomed forever.

Baba says, “It is a matter of great regret that people have forgotten
this science of music, whose foundation was laid by the intense efforts
of Shiva. Nowadays, instead of considering music as a valuable asset to
spiritual practice, they take it as a hobby, a means of livelihood, or a
mere pastime. The arduous effort which Shiva invested in this science is
conspicuously absent today. Some people lament this… If the followers
of Shiva make even one percent of the progress Shiva made, then India
and indeed the world and the universe will surely regain that melodious
voice and those charming notes. There is no reason for disillusionment.
If people only develop their vigour, discipline and simplicity, and make
intense effort, then success will come automatically. The lost treasure
of the past will be fully restored to human society.” (NSS, Disc: 2)


By Baba’s grace He has blessed us with three types of kiirtan to goad
the mind towards Him. All three are devotional tools for all sadhakas.
Yet it is only na’m kiirtan – the chanting of Baba Nam Kevalam – that is
our main type of kiirtan. And is is this kiirtan which allows us to
quickly move in His proximity by calling Him closer and closer.

Baba says, ‘Thus if you have even only one minute’s time, do kiirtan for
one minute. If even two or three people gather together, they can do
kiirtan collectively; if one thousand people assemble together, then
also they can do kiirtan. When you do kiirtan and move towards Parama
Purus’a, the Supreme Father, then in Parama Purus’a’s mind also there
will be a flow of bliss, because so many minds are coming towards Him
with love. He will feel very happy. Seeing the bliss of His devotees,
Parama Purus’a will also become overwhelmed with joy, because of His
enormous love for His devotees. “How good these devotees are!” – He
says. Parama Purus’a loves each and everyone, but He loves those who do
kiirtan still more. He will say to them, “Come, come, come, – come near
to Me.” This is the proper way to serve Parama Purus’a in the mental
sphere.” (“The Bliss of Kiirtan)

Baba says, “Moreover, those people doing kiirtana are the devotees of
the Lord, and they have already placed a throne for Parama Purus’a in
their hearts. So when there is kiirtana Parama Purus’a immediately comes
to sit on the throne of their hearts. The divine seat, the universal hub
of Parama Purus’a is shifted there. That spot becomes the capital of
Parama Purus’a.” (AV-22)



Last year the Tiljala team proclaimed that they were the first to perform
pa’la’ kiirtan in AM. Not only is this not true, but it also reveals
their true motive in life – to brag about their group and not highlight
the beauty and love of Parama Purusa.

Baba says, “The same story of Kalicarana becoming Kalikananda Avadhuta
was beautifully composed and presented in* Pa’la’ Kiirtan* by Ac.
Nityasatyananda Avadhuta in a two hour presentation which vibrated the
gathering on Shravani Purnima evening at Baba’s memorial in Tiljala camp
headquarters. This is the first Pala Kiirtan composed in Ananda Marga.”

So the above proclamation is just one sham as it is well known that
pa’la’ kiirtan has certainly been performed in our Marga on multiple
occasions in those pre-Emergency days. But this certain people do not
like to admit, for fear it will diminish their own stature.

That is why it is clear that one faction is guided by their own group
interest. Sadly this leads them far, far from the Goal – away from Baba.

Baba says, ‘In the great Cosmos, we are to be guided by the Cosmic
rhythm, but in the human world, what do people do? They are not guided
by the Cosmic rhythm, they are guided by group interest, individual
interest; that is, there is a clash between the rhythm of group interest
and the rhythm of Cosmic movement.” (AFPS-5)

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From: “Girish Nath Biswas”
To: am-global@earthlink.net
Subject: Good News: 50% Is Done
Date: Sat 13 Nov 2010 04:28:37 +0530


== GOOD NEWS: 50% IS DONE ==

Very good news – progress has been made!

Many have been quite concerned about the wrong use of Baba’s divine photo on the cover of one recently published book. Good margiis from all over voiced their objection.

One margii has given this report.

Now we see that steps are being taken – half the battle has been won. See here below.

1. It is very good that the photo has been removed from the Google Books site:


2. Now we just need to get the photo off from the Amazon site:


3. Here is the original posting on this topic:


Everyone should continue to raise this matter with our Publications Dept, with the writer, and with all those who associated themselves with the wrong placement of Baba’s photo on this book. Keep up the good work!!


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Date: 11 Nov 2010 22:48:08 -0000
From: “Manoj”
To: am-global@earthlink.net
Subject: For Better Sadhana: Samkalpa


“Arupe chile tumi rupe esecho, dhara’ke a’loke bhaviyecho…” (PS 2665)


Baba, You were formless in Your unexpressed stance of Nirguna Brahma but
now by Your infinite grace You have come in form as the Taraka Brahma [1].
Baba, You are so gracious. You have filled this earth with Your divine
effulgence and fathomless grace. Baba, with Your boundless compassion You
have saturated this world with Your divine nectar. O’ Lord, You are the
most Loving Entity in this vast universe. I do pranam to You again and
again. I surrender completely at Your lotus feet.

Baba, in whichever direction I look on this earth, I only see Your
magnificent Self in this expressed world. Baba, besides You nothing else
exists; except You, I do not see anything. You are reflecting Yourself in
each and every entity– animate & inanimate. Baba this world is filled with
Your divine presence. O’ my dearmost, You are expressing Yourself with such
overflowing bliss in each and every molecule and atom of this creation and
in the transcendental realms also. Everything is filled with Your grace–
both the expressed and unexpressed worlds. Nobody is alone; nothing has
been forgotten. All are under Your loving shelter. Baba, although You are
present throughout this created universe, even then in Bhavatiita [2] also,
only You are there. Baba, by Your grace You fill both the manifested and
unmanifested worlds with Your divine bliss.

Baba, You are the Goal of everyone. Without You, nobody has any future.
Those who do not realise this think they are everything. But ultimately
because You are the Goal of life their extreme arrogance gets pulverised.
Their vanity is just wallowing at Your feet with the hope that You are
going to forgive them and shower Your infinite grace and save them from
total destruction because You are eternally established in karuna’.
Baba, You are so gracious; You have come and showered everything in Your


[1] Ta’raka Brahma: Some naive persons think that Taraka Brahma is gone.
But that is not true. Because the dhyan Baba has taught us is the ideation
on Taraka Brahma. And Baba Himself has said that to know Him and have Him,
one must get Him in dhyana. That is why even central workers who were
surrounding Baba 24hrs day were also forced to close their eyes and do
sadhana each and every day. Because the real connection with Taraka Brahma
occurs within. That is why we can say that the presence of Taraka Brahma
lives on and on for devotees. Because it is in that form that He is present
in dhyana. And indeed that is the only way to realise Him. And that dhyan
did not change after 1990– it is the same meditation. In that case which
devotee can truly say that Taraka Brahma is gone– no one. Because by His
grace each and every day we communicate with Him in dhyana in His divine
form as the Taraka Brahma.

All in all, this is a vast discussion and there numerous angles to
discuss but the overarching idea is that for devotees, the divine Presence
of Taraka Brahma goes on and on as Baba remains ever-present in their
mental plate in that form.

Baba says, “Ta’raka Brahma is not a figure of philosophy– it is a creation
of devotional sentiment.” (Idea & Ideology)

[2] Bhavatiita: In His stance of bhavatiita, Parama Purusa is beyond all
physical manifestations and beyond all thought conceptions.

Baba says, “Parama Purus’a, the Supreme Reality, is beyond all speech and
thought: He is beyond the reach of the vocal cord. So He is bha’va’tiita
[“beyond bha’va”]…The more one thinks of His infinite qualities, the more
one becomes speechless, the more deeply one becomes absorbed in Him.
However He is viewed, He is seen to be the newest of the new– constantly
new. That is why He has been described as bha’va’tiita abhinava [“beyond
bha’va, ever-new”].” (NSS, Disc:19)


As Ananda Margiis, sadhana is such an essential element of our lives. Here
following is one well-known, yet tremendously important point, that it is
worth bringing to the fore again.


As we all have seen, each and every aspirant is trying to move towards that
Cosmic Hub– towards that Supreme Goal, towards Parama Purusa. But by His
grace only those who have firm determination– i.e. samkalpa– can get real
success and reach higher stages of realisation in their march towards Him.
Only they can reach unto Him, thus attaining the Goal. That is Baba’s

Hence samkalpa, or firm determination, is one key point for success in
spiritual life. So we should know the true meaning of samkalpa.

Baba says, “What is sam’kalpa? When the mind is firmly associated with its
object in a relationship of iron-determination it is called sam’kalpa.”

And here again Baba highlights the importance of samkalpa.

Baba says, “‘Sa’mkalpa’ means ‘firm determination’. ‘I must do it. I must
be successful in my mission. I must adhere to the principles of my life.
This firm determination is [a] requisite factor.” (AV-12)

Hence Baba’s directive is that we should apply this feeling of samkalpa in
our spiritual practices– in our sadhana.


Unfortunately what happens all to often is that sadhana just becomes
something mechanical or just gets delayed right up until the neck of the
hour when one is ready to eat. In that case sadhana is just one ‘hoop’ we
have to jump through in order have some food. Means sadhana is not done
exclusively for reasons of spiritual attainment but merely as a token
exercise in order to take one’s meal.

We have all seen such things at retreats or seminars where the the idea
can be ‘Let us do sadhana and then take food’, or more specifically ‘Let
us do sadhana so that we can eat’. In that case sadhana is nothing more
than a ticket or coupon to gain entry into the dining hall.

Altogether this is just one lower type of attitude and by following such an
approach one can never reach up to the higher realms or get that real
sweetness in meditation. That is what Baba is teaching us.

So type of thing– doing sadhana in order to eat– we have all seen and as
far as possible this should be avoided.

Rather we should follow that spirit of our sadhana shivir programs where
great energy is placed on the importance of sadhana.


As we know, for proper devotional sadhana, Baba’s guideline is that we must
allot ourselves sufficient time to delve into our practices. In particular,
sadhana itself should take priority. And in each sitting we should take the
firm resolve that we must move one step closer towards our cherished Goal,

With this ideal in our heart and mind, we can request unto Him: ‘Baba
please grace me; I want to reach up to You. Please take me onto Your divine

And indeed in so many Prabhat Samgiita Baba guides us that this should be
our approach. So by His grace with this feeling of surrender and motivation
we should begin our sadhana practice. Here again is Baba’s divine teaching.

Baba says, “‘Sa’mkalpa’ means ‘firm determination’. ‘I must do it. I must
be successful in my mission. I must adhere to the principles of my life.
This firm determination is [a] requisite factor.” (AV-12)

Thus when we do sadhana, we must first lay prostrate to Him in sastaunga
pranam and take that firm determination to get success in our sadhana.
And then again when doing our shuddhis and when repeating our mantra our
mind should be resolute and fixed on the Goal.

If however, we just do sadhana in order to take food so that we can go to
our mundane job etc, then we will never get success.

Our tantric approach must be: ‘Baba, You are my Goal; I have to get You; I
will get You; I must get You.’

With this type of samkalpa or firm determination we will surely get His
grace and advance towards our Goal– Baba.


Here Baba gives us one excellent example of true samkalpa.

Baba says, “When Lord Buddha first sat in contemplation, his goal was not
fixed. There was doubt and confusion in his mind. He was not certain of
what he wanted. And so, whatever he wanted, he was not certain of getting
it. But later, when Buddha sat in contemplation, he took a complete
sam’kalpa. He fixed his goal and made a firm determination to achieve it.
He resolved that he would not get up from his contemplation until he
attained spiritual realisation, even if his body perished. Then he
succeeded in attaining his goal.” (AV-1)

As Baba shows us above, Buddha’s resolve was ‘Do or Die’ and in that case
He attained that highest level of enlightenment.

So the degree to which one takes a deep samkalpa, accordingly they will
achieve the result. Those who get true enlightenment by Baba’s grace, they
must take a very strong vow.

But the main idea is that taking a samkalpa is necessary for spiritual
attainment. And the more one’s resolve, the greater the heights they will

So with each and every percent of firm determination that we are able to
apply in our sadhana, then by His grace to that degree we will reach new
heights in our meditation and our sadhana will become something
meaningful– a truly devotional and spiritual practice in our lives.


By Baba’s grace when we take a samkalpa then He guarantees that He will
help us– bless us– to achieve that Supreme stance.

Baba says, “I know one is sure to get divine help. And I know further that
one is getting divine help. And I know still further that in future, for
infinite time and infinite space, one will be getting this divine favour.
And you are all sa’dhakas. You will certainly attain that supreme stance
and enjoy that divine blessedness. You are sure to enjoy it, my sons and my
daughters.” (AV-23, p.76)


Relations with Others

Baba says, “Bear in mind that you have a duty towards– indeed, you owe a
debt to– every creature of this Universe, but towards you, no one has any
duty; from others, nothing is due.” (CC-II, ‘Sadhana Section, pt #3)

Note: In the various dogmatic religions this idea is taught God has created
this whole universe solely for the enjoyment of human beings. That is why
religious followers kill animals and exploit downtrodden people up to the
bone without any qualms.

Motivated by this dogmatic teaching, selfish people’s mind works in that
way. Such lowly people think that, ‘Others have the duty to take care of my
situation and their own situation as well. And they should not bother me
about their own problems’. This is the way such selfish persons think.
And if due to some reason that same lowly person helps others then that
selfish person thinks that in the near future they should full return plus
interest for their so-called service. Thus there is no question of true
duty and service; these ideals have no place in their mind.

Because of all this present day society’s condition is unfavourable–
bleak. All around the west these things are quite common as well as in the
big metropolitan cities of the east. The same problem is there also.

But Baba’s teaching leads in a different direction. In His above mandate
from Caryacarya, Baba is very beautifully guiding us that our duty is to
serve everybody– without any expectation of anything in return.


Read Full Post »

From: “Alex Hufnagel” 
To: am-global@earthlink.net
Subject: If Your Money is Kept In Any Institution Anywhere in the World
Date: Fri, 12 Nov 2010 11:45:06 +0000






Anyone keeping money in any institution around the globe then you must read this article. And if you have already read this article then you may either read it again, send it to a friend to read, or simply not re-read it.



>From tech stocks to high gas prices, Goldman Sachs has engineered every major market manipulation since the Great Depression — and they’re about to do it again.

This article originally appeared in RS 1082-1083 from July 9-23, 2009.

The first thing you need to know about Goldman Sachs is that it’s everywhere. The world’s most powerful investment bank is a great vampire squid wrapped around the face of humanity, relentlessly jamming its blood funnel into anything that smells like money. In fact, the history of the recent financial crisis, which doubles as a history of the rapid decline and fall of the suddenly swindled dry American empire, reads like a Who’s Who of Goldman Sachs graduates.

By now, most of us know the major players. As George Bush’s last Treasury secretary, former Goldman CEO Henry Paulson was the architect of the bailout, a suspiciously self-serving plan to funnel trillions of Your Dollars to a handful of his old friends on Wall Street. Robert Rubin, Bill Clinton’s former Treasury secretary, spent 26 years at Goldman before becoming chairman of Citigroup — which in turn got a $300 billion taxpayer bailout from Paulson. There’s John Thain, the [crude] chief of Merrill Lynch who bought an $87,000 area rug for his office as his company was imploding; a former Goldman banker, Thain enjoyed a multi-billion-dollar handout from Paulson, who used billions in taxpayer funds to help Bank of America rescue Thain’s sorry company. And Robert Steel, the former Goldmanite head of Wachovia, scored himself and his fellow executives $225 million in golden-parachute payments as his bank was self-destructing. There’s Joshua Bolten, Bush’s chief of staff during the bailout, and Mark Patterson, the current Treasury chief of staff, who was a Goldman lobbyist just a year ago, and Ed Liddy, the former Goldman director whom Paulson put in charge of bailed-out insurance giant AIG, which forked over $13 billion to Goldman after Liddy came on board. The heads of the Canadian and Italian national banks are Goldman alums, as is the head of the World Bank, the head of the New York Stock Exchange, the last two heads of the Federal Reserve Bank of New York — which, incidentally, is now in charge of overseeing Goldman — not to mention …

But then, any attempt to construct a narrative around all the former Goldmanites in influential positions quickly becomes an absurd and pointless exercise, like trying to make a list of everything. What you need to know is the big picture: If America is circling the drain, Goldman Sachs has found a way to be that drain — an extremely unfortunate loophole in the system of Western democratic capitalism, which never foresaw that in a society governed passively by free markets and free elections, organized greed always defeats disorganized democracy.

The bank’s unprecedented reach and power have enabled it to turn all of America into a giant pump-and-dump scam, manipulating whole economic sectors for years at a time, moving the dice game as this or that market collapses, and all the time gorging itself on the unseen costs that are breaking families everywhere — high gas prices, rising consumer credit rates, half-eaten pension funds, mass layoffs, future taxes to pay off bailouts. All that money that you’re losing, it’s going somewhere, and in both a literal and a figurative sense, Goldman Sachs is where it’s going: The bank is a huge, highly sophisticated engine for converting the useful, deployed wealth of society into the least useful, most wasteful and insoluble substance on Earth — pure profit for rich individuals.

They achieve this using the same playbook over and over again. The formula is relatively simple: Goldman positions itself in the middle of a speculative bubble, selling investments they know are garbage. Then they hoover up vast sums from the middle and lower floors of society with the aid of a crippled and corrupt state that allows it to rewrite the rules in exchange for the relative pennies the bank throws at political patronage. Finally, when it all goes bust, leaving millions of ordinary citizens broke and starving, they begin the entire process over again, riding in to rescue us all by lending us back our own money at interest, selling themselves as men above greed, just a bunch of really smart guys keeping the wheels greased. They’ve been pulling this same stunt over and over since the 1920s — and now they’re preparing to do it again, creating what may be the biggest and most audacious bubble yet.

If you want to understand how we got into this financial crisis, you have to first understand where all the money went — and in order to understand that, you need to understand what Goldman has already gotten away with. It is a history exactly five bubbles long — including last year’s strange and seemingly inexplicable spike in the price of oil. There were a lot of losers in each of those bubbles, and in the bailout that followed. But Goldman wasn’t one of them.

BUBBLE #1 The Great Depression

Goldman wasn’t always a too-big-to-fail Wall Street behemoth, the ruthless face of kill-or-be-killed capitalism on steroids —just almost always. The bank was actually founded in 1869 by a German immigrant named Marcus Goldman, who built it up with his son-in-law Samuel Sachs. They were pioneers in the use of commercial paper, which is just a fancy way of saying they made money lending out short-term IOUs to smalltime vendors in downtown Manhattan.

You can probably guess the basic plotline of Goldman’s first 100 years in business: plucky, immigrant-led investment bank beats the odds, pulls itself up by its bootstraps, makes [truck]loads of money. In that ancient history there’s really only one episode that bears scrutiny now, in light of more recent events: Goldman’s disastrous foray into the speculative mania of pre-crash Wall Street in the late 1920s.

This great Hindenburg of financial history has a few features that might sound familiar. Back then, the main financial tool used to bilk investors was called an “investment trust.” Similar to modern mutual funds, the trusts took the cash of investors large and small and (theoretically, at least) invested it in a smorgasbord of Wall Street securities, though the securities and amounts were often kept hidden from the public. So a regular guy could invest $10 or $100 in a trust and feel like he was a big player. Much as in the 1990s, when new vehicles like day trading and e-trading attracted reams of new suckers from the sticks who wanted to feel like big shots, investment trusts roped a new generation of regular-guy investors into the speculation game.

Beginning a pattern that would repeat itself over and over again, Goldman got into the investmenttrust game late, then jumped in with both feet and went hogwild. The first effort was the Goldman Sachs Trading Corporation; the bank issued a million shares at $100 apiece, bought all those shares with its own money and then sold 90 percent of them to the hungry public at $104. The trading corporation then relentlessly bought shares in itself, bidding the price up further and further. Eventually it dumped part of its holdings and sponsored a new trust, the Shenandoah Corporation, issuing millions more in shares in that fund — which in turn sponsored yet another trust called the Blue Ridge Corporation. In this way, each investment trust served as a front for an endless investment pyramid: Goldman hiding behind Goldman hiding behind Goldman. Of the 7,250,000 initial shares of Blue Ridge, 6,250,000 were actually owned by Shenandoah — which, of course, was in large part owned by Goldman Trading.

The end result (ask yourself if this sounds familiar) was a daisy chain of borrowed money, one exquisitely vulnerable to a decline in performance anywhere along the line. The basic idea isn’t hard to follow. You take a dollar and borrow nine against it; then you take that $10 fund and borrow $90; then you take your $100 fund and, so long as the public is still lending, borrow and invest $900. If the last fund in the line starts to lose value, you no longer have the money to pay back your investors, and everyone gets massacred.

In a chapter from The Great Crash, 1929 titled “In Goldman Sachs We Trust,” the famed economist John Kenneth Galbraith held up the Blue Ridge and Shenandoah trusts as classic examples of the insanity of leveragebased investment. The trusts, he wrote, were a major cause of the market’s historic crash; in today’s dollars, the losses the bank suffered totaled $475 billion. “It is difficult not to marvel at the imagination which was implicit in this gargantuan insanity,” Galbraith observed, sounding like Keith Olbermann in an ascot. “If there must be madness, something may be said for having it on a heroic scale.”

BUBBLE #2 Tech Stocks
Illustration by Victor Juhasz

Fast-forward about 65 years. Goldman not only survived the crash that wiped out so many of the investors it duped, it went on to become the chief underwriter to the country’s wealthiest and most powerful corporations. Thanks to Sidney Weinberg, who rose from the rank of janitor’s assistant to head the firm, Goldman became the pioneer of the initial public offering, one of the principal and most lucrative means by which companies raise money. During the 1970s and 1980s, Goldman may not have been the planet-eating Death Star of political influence it is today, but it was a top-drawer firm that had a reputation for attracting the very smartest talent on the Street.

It also, oddly enough, had a reputation for relatively solid ethics and a patient approach to investment that shunned the fast buck; its executives were trained to adopt the firm’s mantra, “long-term greedy.” One former Goldman banker who left the firm in the early Nineties recalls seeing his superiors give up a very profitable deal on the grounds that it was a long-term loser. “We gave back money to ‘grownup’ corporate clients who had made bad deals with us,” he says. “Everything we did was legal and fair — but ‘long-term greedy’ said we didn’t want to make such a profit at the clients’ collective expense that we spoiled the marketplace.”

But then, something happened. It’s hard to say what it was exactly; it might have been the fact that Goldman’s cochairman in the early Nineties, Robert Rubin, followed Bill Clinton to the White House, where he directed the National Economic Council and eventually became Treasury secretary. While the American media fell in love with the story line of a pair of baby-boomer, Sixties-child, Fleetwood Mac yuppies nesting in the White House, it also nursed an undisguised crush on Rubin, who was hyped as without a doubt the smartest person ever to walk the face of the Earth, with Newton, Einstein, Mozart and Kant running far behind.

Rubin was the prototypical Goldman banker. He was probably born in a $4,000 suit, he had a face that seemed permanently frozen just short of an apology for being so much smarter than you, and he exuded a Spock-like, emotion-neutral exterior; the only human feeling you could imagine him experiencing was a nightmare about being forced to fly coach. It became almost a national clichè that whatever Rubin thought was best for the economy — a phenomenon that reached its apex in 1999, when Rubin appeared on the cover of Time with his Treasury deputy, Larry Summers, and Fed chief Alan Greenspan under the headline The Committee To Save The World. And “what Rubin thought,” mostly, was that the American economy, and in particular the financial markets, were over-regulated and needed to be set free. During his tenure at Treasury, the Clinton White House made a series of moves that would have drastic consequences for the global economy — beginning with Rubin’s complete and total failure to regulate his old firm during its first mad dash for obscene short-term profits.

The basic scam in the Internet Age is pretty easy even for the financially illiterate to grasp. Companies that weren’t much more than drug-fueled ideas scrawled on napkins by [late night addicts] were taken public via IPOs, hyped in the media and sold to the public for mega-millions. It was as if banks like Goldman were wrapping ribbons around watermelons, tossing them out 50-story windows and opening the phones for bids. In this game you were a winner only if you took your money out before the melon hit the pavement.

It sounds obvious now, but what the average investor didn’t know at the time was that the banks had changed the rules of the game, making the deals look better than they actually were. They did this by setting up what was, in reality, a two-tiered investment system — one for the insiders who knew the real numbers, and another for the lay investor who was invited to chase soaring prices the banks themselves knew were irrational. While Goldman’s later pattern would be to capitalize on changes in the regulatory environment, its key innovation in the Internet years was to abandon its own industry’s standards of quality control.

“Since the Depression, there were strict underwriting guidelines that Wall Street adhered to when taking a company public,” says one prominent hedge-fund manager. “The company had to be in business for a minimum of five years, and it had to show profitability for three consecutive years. But Wall Street took these guidelines and threw them in the trash.” Goldman completed the snow job by pumping up the sham stocks: “Their analysts were out there saying bogus.com is worth $100 a share.”

The problem was, nobody told investors that the rules had changed. “Everyone on the inside knew,” the manager says. “Bob Rubin sure as hell knew what the underwriting standards were. They’d been intact since the 1930s.”

Jay Ritter, a professor of finance at the University of Florida who specializes in IPOs, says banks like Goldman knew full well that many of the public offerings they were touting would never make a dime. “In the early Eighties, the major underwriters insisted on three years of profitability. Then it was one year, then it was a quarter. By the time of the Internet bubble, they were not even requiring profitability in the foreseeable future.”

Goldman has denied that it changed its underwriting standards during the Internet years, but its own statistics belie the claim. Just as it did with the investment trust in the 1920s, Goldman started slow and finished crazy in the Internet years. After it took a little-known company with weak financials called Yahoo! public in 1996, once the tech boom had already begun, Goldman quickly became the IPO king of the Internet era. Of the 24 companies it took public in 1997, a third were losing money at the time of the IPO. In 1999, at the height of the boom, it took 47 companies public, including stillborns like Webvan and eToys, investment offerings that were in many ways the modern equivalents of Blue Ridge and Shenandoah. The following year, it underwrote 18 companies in the first four months, 14 of which were money losers at the time. As a leading underwriter of Internet stocks during the boom, Goldman provided profits far more volatile than those of its competitors: In 1999, the average Goldman IPO leapt 281 percent above its offering price, compared to the Wall Street average of 181 percent.

How did Goldman achieve such extraordinary results? One answer is that they used a practice called “laddering,” which is just a fancy way of saying they manipulated the share price of new offerings. Here’s how it works: Say you’re Goldman Sachs, and bogus.com comes to you and asks you to take their company public. You agree on the usual terms: You’ll price the stock, determine how many shares should be released and take the bogus.com CEO on a “road show” to schmooze investors, all in exchange for a substantial fee (typically six to seven percent of the amount raised). You then promise your best clients the right to buy big chunks of the IPO at the low offering price — let’s say bogus.com’s starting share price is $15 — in exchange for a promise that they will buy more shares later on the open market. That seemingly simple demand gives you inside knowledge of the IPO’s future, knowledge that wasn’t disclosed to the day trader schmucks who only had the prospectus to go by: You know that certain of your clients who bought X amount of shares at $15 are also going to buy Y more shares at $20 or $25, virtually guaranteeing that the price is going to go to $25 and beyond. In this way, Goldman could artificially jack up the new company’s price, which of course was to the bank’s benefit — a six percent fee of a $500 million IPO is serious money.

Goldman was repeatedly sued by shareholders for engaging in laddering in a variety of Internet IPOs, including Webvan and NetZero. The deceptive practices also caught the attention of Nicholas Maier, the syndicate manager of Cramer & Co., the hedge fund run at the time by the now-famous chattering television [idiot] Jim Cramer, himself a Goldman alum. Maier told the SEC that while working for Cramer between 1996 and 1998, he was repeatedly forced to engage in laddering practices during IPO deals with Goldman.

“Goldman, from what I witnessed, they were the worst perpetrator,” Maier said. “They totally fueled the bubble. And it’s specifically that kind of behavior that has caused the market crash. They built these stocks upon an illegal foundation — manipulated up — and ultimately, it really was the small person who ended up buying in.” In 2005, Goldman agreed to pay $40 million for its laddering violations — a puny penalty relative to the enormous profits it made. (Goldman, which has denied wrongdoing in all of the cases it has settled, refused to respond to questions for this story.)

Another practice Goldman engaged in during the Internet boom was “spinning,” better known as bribery. Here the investment bank would offer the executives of the newly public company shares at extra-low prices, in exchange for future underwriting business. Banks that engaged in spinning would then undervalue the initial offering price — ensuring that those “hot” opening-price shares it had handed out to insiders would be more likely to rise quickly, supplying bigger first-day rewards for the chosen few. So instead of bogus.com opening at $20, the bank would approach the bogus.com CEO and offer him a million shares of his own company at $18 in exchange for future business — effectively robbing all of bogus’s new shareholders by diverting cash that should have gone to the company’s bottom line into the private bank account of the company’s CEO.

In one case, Goldman allegedly gave a multimillion-dollar special offering to eBay CEO Meg Whitman, who later joined Goldman’s board, in exchange for future i-banking business. According to a report by the House Financial Services Committee in 2002, Goldman gave special stock offerings to executives in 21 companies that it took public, including Yahoo! cofounder Jerry Yang and two of the great slithering villains of the financial-scandal age — Tyco’s Dennis Kozlowski and Enron’s Ken Lay. Goldman angrily denounced the report as “an egregious distortion of the facts” — shortly before paying $110 million to settle an investigation into spinning and other manipulations launched by New York state regulators. “The spinning of hot IPO shares was not a harmless corporate perk,” then-attorney general Eliot Spitzer said at the time. “Instead, it was an integral part of a fraudulent scheme to win new investment-banking business.”

Such practices conspired to turn the Internet bubble into one of the greatest financial disasters in world history: Some $5 trillion of wealth was wiped out on the NASDAQ alone. But the real problem wasn’t the money that was lost by shareholders, it was the money gained by investment bankers, who received hefty bonuses for tampering with the market. Instead of teaching Wall Street a lesson that bubbles always deflate, the Internet years demonstrated to bankers that in the age of freely flowing capital and publicly owned financial companies, bubbles are incredibly easy to inflate, and individual bonuses are actually bigger when the mania and the irrationality are greater.

Nowhere was this truer than at Goldman. Between 1999 and 2002, the firm paid out $28.5 billion in compensation and benefits — an average of roughly $350,000 a year per employee. Those numbers are important because the key legacy of the Internet boom is that the economy is now driven in large part by the pursuit of the enormous salaries and bonuses that such bubbles make possible. Goldman’s mantra of “long-term greedy” vanished into thin air as the game became about getting your check before the melon hit the pavement.

The market was no longer a rationally managed place to grow real, profitable businesses: It was a huge ocean of Someone Else’s Money where bankers hauled in vast sums through whatever means necessary and tried to convert that money into bonuses and payouts as quickly as possible. If you laddered and spun 50 Internet IPOs that went bust within a year, so what? By the time the Securities and Exchange Commission got around to fining your firm $110 million, the yacht you bought with your IPO bonuses was already six years old. Besides, you were probably out of Goldman by then, running the U.S. Treasury or maybe the state of New Jersey. (One of the truly comic moments in the history of America’s recent financial collapse came when Gov. Jon Corzine of New Jersey, who ran Goldman from 1994 to 1999 and left with $320 million in IPO-fattened stock, insisted in 2002 that “I’ve never even heard the term ‘laddering’ before.”)

For a bank that paid out $7 billion a year in salaries, $110 million fines issued half a decade late were something far less than a deterrent —they were a joke. Once the Internet bubble burst, Goldman had no incentive to reassess its new, profit-driven strategy; it just searched around for another bubble to inflate. As it turns out, it had one ready, thanks in large part to Rubin.

BUBBLE #3 The Housing Craze
Illustration by Victor Juhasz

Goldman’s role in the sweeping global disaster that was the housing bubble is not hard to trace. Here again, the basic trick was a decline in underwriting standards, although in this case the standards weren’t in IPOs but in mortgages. By now almost everyone knows that for decades mortgage dealers insisted that home buyers be able to produce a down payment of 10 percent or more, show a steady income and good credit rating, and possess a real first and last name. Then, at the dawn of the new millennium, they suddenly threw all that stuff out the window and started writing mortgages on the backs of napkins to cocktail waitresses and ex-cons carrying five bucks and a Snickers bar.

None of that would have been possible without investment bankers like Goldman, who created vehicles to package those cruddy mortgages and sell them en masse to unsuspecting insurance companies and pension funds. This created a mass market for toxic debt that would never have existed before; in the old days, no bank would have wanted to keep some addict ex-con’s mortgage on its books, knowing how likely it was to fail. You can’t write these mortgages, in other words, unless you can sell them to someone who doesn’t know what they are.

Goldman used two methods to hide the mess they were selling. First, they bundled hundreds of different mortgages into instruments called Collateralized Debt Obligations. Then they sold investors on the idea that, because a bunch of those mortgages would turn out to be OK, there was no reason to worry so much about the shitty ones: The CDO, as a whole, was sound. Thus, junk-rated mortgages were turned into AAA-rated investments. Second, to hedge its own bets, Goldman got companies like AIG to provide insurance — known as credit default swaps — on the CDOs. The swaps were essentially a racetrack bet between AIG and Goldman: Goldman is betting the ex-cons will default, AIG is betting they won’t.

There was only one problem with the deals: All of the wheeling and dealing represented exactly the kind of dangerous speculation that federal regulators are supposed to rein in. Derivatives like CDOs and credit swaps had already caused a series of serious financial calamities: Procter & Gamble and Gibson Greetings both lost fortunes, and Orange County, California, was forced to default in 1994. A report that year by the Government Accountability Office recommended that such financial instruments be tightly regulated — and in 1998, the head of the Commodity Futures Trading Commission, a woman named Brooksley Born, agreed. That May, she circulated a letter to business leaders and the Clinton administration suggesting that banks be required to provide greater disclosure in derivatives trades, and maintain reserves to cushion against losses.

More regulation wasn’t exactly what Goldman had in mind. “The banks go crazy — they want it stopped,” says Michael Greenberger, who worked for Born as director of trading and markets at the CFTC and is now a law professor at the University of Maryland. “Greenspan, Summers, Rubin and [SEC chief Arthur] Levitt want it stopped.”

Clinton’s reigning economic foursome — “especially Rubin,” according to Greenberger — called Born in for a meeting and pleaded their case. She refused to back down, however, and continued to push for more regulation of the derivatives. Then, in June 1998, Rubin went public to denounce her move, eventually recommending that Congress strip the CFTC of its regulatory authority. In 2000, on its last day in session, Congress passed the now-notorious Commodity Futures Modernization Act, which had been inserted into an 11,000-page spending bill at the last minute, with almost no debate on the floor of the Senate. Banks were now free to trade default swaps with impunity.

But the story didn’t end there. AIG, a major purveyor of default swaps, approached the New York State Insurance Department in 2000 and asked whether default swaps would be regulated as insurance. At the time, the office was run by one Neil Levin, a former Goldman vice president, who decided against regulating the swaps. Now freed to underwrite as many housing-based securities and buy as much credit-default protection as it wanted, Goldman went berserk with lending lust. By the peak of the housing boom in 2006, Goldman was underwriting $76.5 billion worth of mortgage-backed securities — a third of which were sub-prime — much of it to institutional investors like pensions and insurance companies. And in these massive issues of real estate were vast swamps of crap.

Take one $494 million issue that year, GSAMP Trust 2006S3. Many of the mortgages belonged to second-mortgage borrowers, and the average equity they had in their homes was 0.71 percent. Moreover, 58 percent of the loans included little or no documentation — no names of the borrowers, no addresses of the homes, just zip codes. Yet both of the major ratings agencies, Moody’s and Standard & Poor’s, rated 93 percent of the issue as investment grade. Moody’s projected that less than 10 percent of the loans would default. In reality, 18 percent of the mortgages were in default within 18 months.

Not that Goldman was personally at any risk. The bank might be taking all these hideous, completely irresponsible mortgages from beneath-gangster-status firms like Countrywide and selling them off to municipalities and pensioners — old people, for God’s sake — pretending the whole time that it wasn’t grade D horse manure. But even as it was doing so, it was taking short positions in the same market, in essence betting against the same junk it was selling. Even worse, Goldman bragged about it in public. “The mortgage sector continues to be challenged,” David Viniar, the bank’s chief financial officer, boasted in 2007. “As a result, we took significant markdowns on our long inventory positions … However, our risk bias in that market was to be short, and that net short position was profitable.” In other words, the mortgages it was selling were for chumps. The real money was in betting against those same mortgages.

“That’s how audacious these [jerks] are,” says one hedge fund manager. “At least with other banks, you could say that they were just dumb — they believed what they were selling, and it blew them up. Goldman knew what it was doing.”

I ask the manager how it could be that selling something to customers that you’re actually betting against — particularly when you know more about the weaknesses of those products than the customer — doesn’t amount to securities fraud.

“It’s exactly securities fraud,” he says. “It’s the heart of securities fraud.”

Eventually, lots of aggrieved investors agreed. In a virtual repeat of the Internet IPO craze, Goldman was hit with a wave of lawsuits after the collapse of the housing bubble, many of which accused the bank of withholding pertinent information about the quality of the mortgages it issued. New York state regulators are suing Goldman and 25 other underwriters for selling bundles of crappy Countrywide mortgages to city and state pension funds, which lost as much as $100 million in the investments. Massachusetts also investigated Goldman for similar misdeeds, acting on behalf of 714 mortgage holders who got stuck holding predatory loans. But once again, Goldman got off virtually scot-free, staving off prosecution by agreeing to pay a paltry $60 million — about what the bank’s CDO division made in a day and a half during the real estate boom.

The effects of the housing bubble are well known — it led more or less directly to the collapse of Bear Stearns, Lehman Brothers and AIG, whose toxic portfolio of credit swaps was in significant part composed of the insurance that banks like Goldman bought against their own housing portfolios. In fact, at least $13 billion of the taxpayer money given to AIG in the bailout ultimately went to Goldman, meaning that the bank made out on the housing bubble twice: It [screwed] the investors who bought their horse manure CDOs by betting against its own crappy product, then it turned around and fucked the taxpayer by making him pay off those same bets.

And once again, while the world was crashing down all around the bank, Goldman made sure it was doing just fine in the compensation department. In 2006, the firm’s payroll jumped to $16.5 billion — an average of $622,000 per employee. As a Goldman spokesman explained, “We work very hard here.”

But the best was yet to come. While the collapse of the housing bubble sent most of the financial world fleeing for the exits, or to jail, Goldman boldly doubled down — and almost single-handedly created yet another bubble, one the world still barely knows the firm had anything to do with.

BUBBLE #4 $4 a Gallon
Illustration by Victor Juhasz

By the beginning of 2008, the financial world was in turmoil. Wall Street had spent the past two and a half decades producing one scandal after another, which didn’t leave much to sell that wasn’t tainted. The terms junk bond, IPO, sub-prime mortgage and other once-hot financial fare were now firmly associated in the public’s mind with scams; the terms credit swaps and CDOs were about to join them. The credit markets were in crisis, and the mantra that had sustained the fantasy economy throughout the Bush years — the notion that housing prices never go down — was now a fully exploded myth, leaving the Street clamoring for a new bogus paradigm to sling.

Where to go? With the public reluctant to put money in anything that felt like a paper investment, the Street quietly moved the casino to the physical-commodities market — stuff you could touch: corn, coffee, cocoa, wheat and, above all, energy commodities, especially oil. In conjunction with a decline in the dollar, the credit crunch and the housing crash caused a “flight to commodities.” Oil futures in particular skyrocketed, as the price of a single barrel went from around $60 in the middle of 2007 to a high of $147 in the summer of 2008.

That summer, as the presidential campaign heated up, the accepted explanation for why gasoline had hit $4.11 a gallon was that there was a problem with the world oil supply. In a classic example of how Republicans and Democrats respond to crises by engaging in fierce exchanges of moronic irrelevancies, John McCain insisted that ending the moratorium on offshore drilling would be “very helpful in the short term,” while Barack Obama in typical liberal-arts yuppie style argued that federal investment in hybrid cars was the way out.

But it was all a lie. While the global supply of oil will eventually dry up, the short-term flow has actually been increasing. In the six months before prices spiked, according to the U.S. Energy Information Administration, the world oil supply rose from 85.24 million barrels a day to 85.72 million. Over the same period, world oil demand dropped from 86.82 million barrels a day to 86.07 million. Not only was the short-term supply of oil rising, the demand for it was falling — which, in classic economic terms, should have brought prices at the pump down.

So what caused the huge spike in oil prices? Take a wild guess. Obviously Goldman had help — there were other players in the physical commodities market — but the root cause had almost everything to do with the behavior of a few powerful actors determined to turn the once-solid market into a speculative casino. Goldman did it by persuading pension funds and other large institutional investors to invest in oil futures — agreeing to buy oil at a certain price on a fixed date. The push transformed oil from a physical commodity, rigidly subject to supply and demand, into something to bet on, like a stock. Between 2003 and 2008, the amount of speculative money in commodities grew from $13 billion to $317 billion, an increase of 2,300 percent. By 2008, a barrel of oil was traded 27 times, on average, before it was actually delivered and consumed.

As is so often the case, there had been a Depression-era law in place designed specifically to prevent this sort of thing. The commodities market was designed in large part to help farmers: A grower concerned about future price drops could enter into a contract to sell his corn at a certain price for delivery later on, which made him worry less about building up stores of his crop. When no one was buying corn, the farmer could sell to a middleman known as a “traditional speculator,” who would store the grain and sell it later, when demand returned. That way, someone was always there to buy from the farmer, even when the market temporarily had no need for his crops.

In 1936, however, Congress recognized that there should never be more speculators in the market than real producers and consumers. If that happened, prices would be affected by something other than supply and demand, and price manipulations would ensue. A new law empowered the Commodity Futures Trading Commission — the very same body that would later try and fail to regulate credit swaps — to place limits on speculative trades in commodities. As a result of the CFTC’s oversight, peace and harmony reigned in the commodities markets for more than 50 years.

All that changed in 1991 when, unbeknownst to almost everyone in the world, a Goldman-owned commodities-trading subsidiary called J. Aron wrote to the CFTC and made an unusual argument. Farmers with big stores of corn, Goldman argued, weren’t the only ones who needed to hedge their risk against future price drops — Wall Street dealers who made big bets on oil prices also needed to hedge their risk, because, well, they stood to lose a lot too.

This was complete and utter crap — the 1936 law, remember, was specifically designed to maintain distinctions between people who were buying and selling real tangible stuff and people who were trading in paper alone. But the CFTC, amazingly, bought Goldman’s argument. It issued the bank a free pass, called the “Bona Fide Hedging” exemption, allowing Goldman’s subsidiary to call itself a physical hedger and escape virtually all limits placed on speculators. In the years that followed, the commission would quietly issue 14 similar exemptions to other companies.

Now Goldman and other banks were free to drive more investors into the commodities markets, enabling speculators to place increasingly big bets. That 1991 letter from Goldman more or less directly led to the oil bubble in 2008, when the number of speculators in the market — driven there by fear of the falling dollar and the housing crash — finally overwhelmed the real physical suppliers and consumers. By 2008, at least three quarters of the activity on the commodity exchanges was speculative, according to a congressional staffer who studied the numbers — and that’s likely a conservative estimate. By the middle of last summer, despite rising supply and a drop in demand, we were paying $4 a gallon every time we pulled up to the pump.

What is even more amazing is that the letter to Goldman, along with most of the other trading exemptions, was handed out more or less in secret. “I was the head of the division of trading and markets, and Brooksley Born was the chair of the CFTC,” says Greenberger, “and neither of us knew this letter was out there.” In fact, the letters only came to light by accident. Last year, a staffer for the House Energy and Commerce Committee just happened to be at a briefing when officials from the CFTC made an offhand reference to the exemptions.

“I had been invited to a briefing the commission was holding on energy,” the staffer recounts. “And suddenly in the middle of it, they start saying, ‘Yeah, we’ve been issuing these letters for years now.’ I raised my hand and said, ‘Really? You issued a letter? Can I see it?’ And they were like, ‘Duh, duh.’ So we went back and forth, and finally they said, ‘We have to clear it with Goldman Sachs.’ I’m like, ‘What do you mean, you have to clear it with Goldman Sachs?'”

The CFTC cited a rule that prohibited it from releasing any information about a company’s current position in the market. But the staffer’s request was about a letter that had been issued 17 years earlier. It no longer had anything to do with Goldman’s current position. What’s more, Section 7 of the 1936 commodities law gives Congress the right to any information it wants from the commission. Still, in a classic example of how complete Goldman’s capture of government is, the CFTC waited until it got clearance from the bank before it turned the letter over.

Armed with the semi-secret government exemption, Goldman had become the chief designer of a giant commodities betting parlor. Its Goldman Sachs Commodities Index — which tracks the prices of 24 major commodities but is overwhelmingly weighted toward oil — became the place where pension funds and insurance companies and other institutional investors could make massive long-term bets on commodity prices. Which was all well and good, except for a couple of things. One was that index speculators are mostly “long only” bettors, who seldom if ever take short positions — meaning they only bet on prices to rise. While this kind of behavior is good for a stock market, it’s terrible for commodities, because it continually forces prices upward. “If index speculators took short positions as well as long ones, you’d see them pushing prices both up and down,” says Michael Masters, a hedge fund manager who has helped expose the role of investment banks in the manipulation of oil prices. “But they only push prices in one direction: up.”

Complicating matters even further was the fact that Goldman itself was cheerleading with all its might for an increase in oil prices. In the beginning of 2008, Arjun Murti, a Goldman analyst, hailed as an “oracle of oil” by The New York Times, predicted a “super spike” in oil prices, forecasting a rise to $200 a barrel. At the time Goldman was heavily invested in oil through its commodities trading subsidiary, J. Aron; it also owned a stake in a major oil refinery in Kansas, where it warehoused the crude it bought and sold. Even though the supply of oil was keeping pace with demand, Murti continually warned of disruptions to the world oil supply, going so far as to broadcast the fact that he owned two hybrid cars. High prices, the bank insisted, were somehow the fault of the piggish American consumer; in 2005, Goldman analysts insisted that we wouldn’t know when oil prices would fall until we knew “when American consumers will stop buying gas-guzzling sport utility vehicles and instead seek fuel-efficient alternatives.”

But it wasn’t the consumption of real oil that was driving up prices — it was the trade in paper oil. By the summer of 2008, in fact, commodities speculators had bought and stockpiled enough oil futures to fill 1.1 billion barrels of crude, which meant that speculators owned more future oil on paper than there was real, physical oil stored in all of the country’s commercial storage tanks and the Strategic Petroleum Reserve combined. It was a repeat of both the Internet craze and the housing bubble, when Wall Street jacked up present-day profits by selling suckers shares of a fictional fantasy future of endlessly rising prices.

In what was by now a painfully familiar pattern, the oil-commodities melon hit the pavement hard in the summer of 2008, causing a massive loss of wealth; crude prices plunged from $147 to $33. Once again the big losers were ordinary people. The pensioners whose funds invested in this crap got massacred: CalPERS, the California Public Employees’ Retirement System, had $1.1 billion in commodities when the crash came. And the damage didn’t just come from oil. Soaring food prices driven by the commodities bubble led to catastrophes across the planet, forcing an estimated 100 million people into hunger and sparking food riots throughout the Third World.

Now oil prices are rising again: They shot up 20 percent in the month of May and have nearly doubled so far this year. Once again, the problem is not supply or demand. “The highest supply of oil in the last 20 years is now,” says Rep. Bart Stupak, a Democrat from Michigan who serves on the House energy committee. “Demand is at a 10-year low. And yet prices are up.”

Asked why politicians continue to harp on things like drilling or hybrid cars, when supply and demand have nothing to do with the high prices, Stupak shakes his head. “I think they just don’t understand the problem very well,” he says. “You can’t explain it in 30 seconds, so politicians ignore it.”

BUBBLE #5 Rigging the Bailout

After the oil bubble collapsed last fall, there was no new bubble to keep things humming — this time, the money seems to be really gone, like worldwide-depression gone. So the financial safari has moved elsewhere, and the big game in the hunt has become the only remaining pool of dumb, unguarded capital left to feed upon: taxpayer money. Here, in the biggest bailout in history, is where Goldman Sachs really started to flex its muscle.

It began in September of last year, when then-Treasury secretary Paulson made a momentous series of decisions. Although he had already engineered a rescue of Bear Stearns a few months before and helped bail out quasi-private lenders Fannie Mae and Freddie Mac, Paulson elected to let Lehman Brothers — one of Goldman’s last real competitors — collapse without intervention. (“Goldman’s superhero status was left intact,” says market analyst Eric Salzman, “and an investment banking competitor, Lehman, goes away.”) The very next day, Paulson green-lighted a massive, $85 billion bailout of AIG, which promptly turned around and repaid $13 billion it owed to Goldman. Thanks to the rescue effort, the bank ended up getting paid in full for its bad bets: By contrast, retired auto workers awaiting the Chrysler bailout will be lucky to receive 50 cents for every dollar they are owed.

Immediately after the AIG bailout, Paulson announced his federal bailout for the financial industry, a $700 billion plan called the Troubled Asset Relief Program, and put a heretofore unknown 35-year-old Goldman banker named Neel Kashkari in charge of administering the funds. In order to qualify for bailout monies, Goldman announced that it would convert from an investment bank to a bank holding company, a move that allows it access not only to $10 billion in TARP funds, but to a whole galaxy of less conspicuous, publicly backed funding — most notably, lending from the discount window of the Federal Reserve. By the end of March, the Fed will have lent or guaranteed at least $8.7 trillion under a series of new bailout programs — and thanks to an obscure law allowing the Fed to block most congressional audits, both the amounts and the recipients of the monies remain almost entirely secret.

Converting to a bank-holding company has other benefits as well: Goldman’s primary supervisor is now the New York Fed, whose chairman at the time of its announcement was Stephen Friedman, a former co-chairman of Goldman Sachs. Friedman was technically in violation of Federal Reserve policy by remaining on the board of Goldman even as he was supposedly regulating the bank; in order to rectify the problem, he applied for, and got, a conflict of interest waiver from the government. Friedman was also supposed to divest himself of his Goldman stock after Goldman became a bank holding company, but thanks to the waiver, he was allowed to go out and buy 52,000 additional shares in his old bank, leaving him $3 million richer. Friedman stepped down in May, but the man now in charge of supervising Goldman — New York Fed president William Dudley — is yet another former Goldmanite.

The collective message of all this — the AIG bailout, the swift approval for its bank holding conversion, the TARP funds — is that when it comes to Goldman Sachs, there isn’t a free market at all. The government might let other players on the market die, but it simply will not allow Goldman to fail under any circumstances. Its edge in the market has suddenly become an open declaration of supreme privilege. “In the past it was an implicit advantage,” says Simon Johnson, an economics professor at MIT and former official at the International Monetary Fund, who compares the bailout to the crony capitalism he has seen in Third World countries. “Now it’s more of an explicit advantage.”

Once the bailouts were in place, Goldman went right back to business as usual, dreaming up impossibly convoluted schemes to pick the American carcass clean of its loose capital. One of its first moves in the post-bailout era was to quietly push forward the calendar it uses to report its earnings, essentially wiping December 2008 — with its $1.3 billion in pretax losses — off the books. At the same time, the bank announced a highly suspicious $1.8 billion profit for the first quarter of 2009 — which apparently included a large chunk of money funneled to it by taxpayers via the AIG bailout. “They cooked those first quarter results six ways from Sunday,” says one hedge fund manager. “They hid the losses in the orphan month and called the bailout money profit.”

Two more numbers stand out from that stunning first-quarter turnaround. The bank paid out an astonishing $4.7 billion in bonuses and compensation in the first three months of this year, an 18 percent increase over the first quarter of 2008. It also raised $5 billion by issuing new shares almost immediately after releasing its first quarter results. Taken together, the numbers show that Goldman essentially borrowed a $5 billion salary payout for its executives in the middle of the global economic crisis it helped cause, using half-baked accounting to reel in investors, just months after receiving billions in a taxpayer bailout.

Even more amazing, Goldman did it all right before the government announced the results of its new “stress test” for banks seeking to repay TARP money — suggesting that Goldman knew exactly what was coming. The government was trying to carefully orchestrate the repayments in an effort to prevent further trouble at banks that couldn’t pay back the money right away. But Goldman blew off those concerns, brazenly flaunting its insider status. “They seemed to know everything that they needed to do before the stress test came out, unlike everyone else, who had to wait until after,” says Michael Hecht, a managing director of JMP Securities. “The government came out and said, ‘To pay back TARP, you have to issue debt of at least five years that is not insured by FDIC — which Goldman Sachs had already done, a week or two before.”

And here’s the real punch line. After playing an intimate role in four historic bubble catastrophes, after helping $5 trillion in wealth disappear from the NASDAQ, after pawning off thousands of toxic mortgages on pensioners and cities, after helping to drive the price of gas up to $4 a gallon and to push 100 million people around the world into hunger, after securing tens of billions of taxpayer dollars through a series of bailouts overseen by its former CEO, what did Goldman Sachs give back to the people of the United States in 2008?

Fourteen million dollars.

That is what the firm paid in taxes in 2008, an effective tax rate of exactly one, read it, one percent. The bank paid out $10 billion in compensation and benefits that same year and made a profit of more than $2 billion — yet it paid the Treasury less than a third of what it forked over to CEO Lloyd Blankfein, who made $42.9 million last year.

How is this possible? According to Goldman’s annual report, the low taxes are due in large part to changes in the bank’s “geographic earnings mix.” In other words, the bank moved its money around so that most of its earnings took place in foreign countries with low tax rates. Thanks to our completely [messed up] corporate tax system, companies like Goldman can ship their revenues offshore and defer taxes on those revenues indefinitely, even while they claim deductions upfront on that same untaxed income. This is why any corporation with an at least occasionally sober accountant can usually find a way to zero out its taxes. A GAO report, in fact, found that between 1998 and 2005, roughly two-thirds of all corporations operating in the U.S. paid no taxes at all.

This should be a pitchfork-level outrage — but somehow, when Goldman released its post-bailout tax profile, hardly anyone said a word. One of the few to remark on the obscenity was Rep. Lloyd Doggett, a Democrat from Texas who serves on the House Ways and Means Committee. “With the right hand out begging for bailout money,” he said, “the left is hiding it offshore.”

BUBBLE #6 Global Warming

Fast-forward to today. It’s early June in Washington, D.C. Barack Obama, a popular young politician whose leading private campaign donor was an investment bank called Goldman Sachs — its employees paid some $981,000 to his campaign — sits in the White House. Having seamlessly navigated the political minefield of the bailout era, Goldman is once again back to its old business, scouting out loopholes in a new government-created market with the aid of a new set of alumni occupying key government jobs.

Gone are Hank Paulson and Neel Kashkari; in their place are Treasury chief of staff Mark Patterson and CFTC chief Gary Gensler, both former Goldmanites. (Gensler was the firm’s co-head of finance.) And instead of credit derivatives or oil futures or mortgage-backed CDOs, the new game in town, the next bubble, is in carbon credits — a booming trillion dollar market that barely even exists yet, but will if the Democratic Party that it gave $4,452,585 to in the last election manages to push into existence a groundbreaking new commodities bubble, disguised as an “environmental plan,” called cap-and-trade.

The new carbon credit market is a virtual repeat of the commodities-market casino that’s been kind to Goldman, except it has one delicious new wrinkle: If the plan goes forward as expected, the rise in prices will be government-mandated. Goldman won’t even have to rig the game. It will be rigged in advance.

Here’s how it works: If the bill passes, there will be limits for coal plants, utilities, natural-gas distributors and numerous other industries on the amount of carbon emissions (a.k.a. greenhouse gases) they can produce per year. If the companies go over their allotment, they will be able to buy “allocations” or credits from other companies that have managed to produce fewer emissions. President Obama conservatively estimates that about $646 billion worth of carbon credits will be auctioned in the first seven years; one of his top economic aides speculates that the real number might be twice or even three times that amount.

The feature of this plan that has special appeal to speculators is that the “cap” on carbon will be continually lowered by the government, which means that carbon credits will become more and more scarce with each passing year. Which means that this is a brand new commodities market where the main commodity to be traded is guaranteed to rise in price over time. The volume of this new market will be upwards of a trillion dollars annually; for comparison’s sake, the annual combined revenues of all electricity suppliers in the U.S. total $320 billion.

Goldman wants this bill. The plan is (1) to get in on the ground floor of paradigm-shifting legislation, (2) make sure that they’re the profit-making slice of that paradigm and (3) make sure the slice is a big slice. Goldman started pushing hard for cap-and-trade long ago, but things really ramped up last year when the firm spent $3.5 million to lobby climate issues. (One of their lobbyists at the time was none other than Patterson, now Treasury chief of staff.) Back in 2005, when Hank Paulson was chief of Goldman, he personally helped author the bank’s environmental policy, a document that contains some surprising elements for a firm that in all other areas has been consistently opposed to any sort of government regulation. Paulson’s report argued that “voluntary action alone cannot solve the climate change problem.” A few years later, the bank’s carbon chief, Ken Newcombe, insisted that cap-and-trade alone won’t be enough to fix the climate problem and called for further public investments in research and development. Which is convenient, considering that Goldman made early investments in wind power (it bought a subsidiary called Horizon Wind Energy), renewable diesel (it is an investor in a firm called Changing World Technologies) and solar power (it partnered with BP Solar), exactly the kind of deals that will prosper if the government forces energy producers to use cleaner energy. As Paulson said at the time, “We’re not making those investments to lose money.”

The bank owns a 10 percent stake in the Chicago Climate Exchange, where the carbon credits will be traded. Moreover, Goldman owns a minority stake in Blue Source LLC, a Utah-based firm that sells carbon credits of the type that will be in great demand if the bill passes. Nobel Prize winner Al Gore, who is intimately involved with the planning of cap-and-trade, started up a company called Generation Investment Management with three former bigwigs from Goldman Sachs Asset Management, David Blood, Mark Ferguson and Peter Harris. Their business? Investing in carbon offsets. There’s also a $500 million Green Growth Fund set up by a Goldmanite to invest in green-tech … the list goes on and on. Goldman is ahead of the headlines again, just waiting for someone to make it rain in the right spot. Will this market be bigger than the energy futures market?

“Oh, it’ll dwarf it,” says a former staffer on the House energy committee.

Well, you might say, who cares? If cap-and-trade succeeds, won’t we all be saved from the catastrophe of global warming? Maybe — but cap-and-trade, as envisioned by Goldman, is really just a carbon tax structured so that private interests collect the revenues. Instead of simply imposing a fixed government levy on carbon pollution and forcing unclean energy producers to pay for the mess they make, cap-and-trade will allow a small tribe of greedy-as-hell Wall Street swine to turn yet another commodities market into a private tax collection scheme. This is worse than the bailout: It allows the bank to seize taxpayer money before it’s even collected.

“If it’s going to be a tax, I would prefer that Washington set the tax and collect it,” says Michael Masters, the hedge fund director who spoke out against oil futures speculation. “But we’re saying that Wall Street can set the tax, and Wall Street can collect the tax. That’s the last thing in the world I want. It’s just asinine.”

Cap-and-trade is going to happen. Or, if it doesn’t, something like it will. The moral is the same as for all the other bubbles that Goldman helped create, from 1929 to 2009. In almost every case, the very same bank that behaved recklessly for years, weighing down the system with toxic loans and predatory debt, and accomplishing nothing but massive bonuses for a few bosses, has been rewarded with mountains of virtually free money and government guarantees — while the actual victims in this mess, ordinary taxpayers, are the ones paying for it.

It’s not always easy to accept the reality of what we now routinely allow these people to get away with; there’s a kind of collective denial that kicks in when a country goes through what America has gone through lately, when a people lose as much prestige and status as we have in the past few years. You can’t really register the fact that you’re no longer a citizen of a thriving first-world democracy, that you’re no longer above getting robbed in broad daylight, because like an amputee, you can still sort of feel things that are no longer there.

But this is it. This is the world we live in now. And in this world, some of us have to play by the rules, while others get a note from the principal excusing them from homework till the end of time, plus 10 billion free dollars in a paper bag to buy lunch. It’s a gangster state, running on gangster economics, and even prices can’t be trusted anymore; there are hidden taxes in every buck you pay. And maybe we can’t stop it, but we should at least know where it’s all going.

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