Archive for November, 2010

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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