Archive for February, 2011

Both are Ignorant

Date: 28 Feb 2011 16:37:21 -0000

From: “Divyacaksu Deva”

To: am-global@earthlink.net

Subject: Both are Ignorant







In our Ananda Marga, our goal is Parama Purusa – no second or third

entity. Baba is the focus of our each and every thought, word, and deed.

That is our ideal.


Naturally then, when we do namaskar, we are paying salutations to Him,

to that Supreme Consciousness residing within another unit being. It is

not that we are saluting that person, per se. That is not at all our

endeavor. Only we are paying our respect and homage to Baba in the form

of that person when we use the namaskar greeting.


Unfortunately, some completely misunderstand this basic aspect of AM

life. They think people are saluting them or that they are saluting

another human being. This leads to ego, vanity, feelings of inferiority,

and all kinds of delusions in the mind – as well as doing the greeting

improperly. In that case the whole namaskar salutation is ruined and one

will be degraded.


Many may deny any wrongdoing in this regard, but there is a sure-fire

system to understand who is doing namaskar properly, and who not.


The aim of course is not to embarrass anyone but to save them from

degradation and keep all moving on the sentient path.





Although we all use or namaskar greeting on a daily basis, here are some

of Baba’s clear-cut guidelines about this practice. After reviewing

these guidelines we will apply our litmus test so you yourself can see

who is misguided and ignorant about the namaskar salutation.


First Baba clearly states that when doing namaskar, we are paying

salutations to Parama Purusa – The Divine Entity. In the dogmatic

religions and in the kingdoms of old, people would bow and salute other

human beings. Our namaskar mudra is not at all like this.


Baba says, “Tadekam’ jagatsa’ks’iiru’pam’ nama’mah. “If there is anyone

to whom spiritual aspirants should surrender, if there is anyone to whom

they should pay salutations, it is Parama Purus’a.” The system behind

salutations is to look for the Supreme Being that is the inner essence

of a person, and to pay salutations to that Parama Purus’a.” (SS-11)


So the first point is that when doing namaskar we are recognising the

Supreme within another jiivatman, we are not bowing or greeting one

other human being.


Here is Baba’s next guideline – that we should always be ready to do

namaskar first.


Baba says, “As ideal human beings you should not wait to give namaskar

after another has greeted you: you should rather take the first

opportunity to greet others. When someone greets you, it is merely

common courtesy for you to salute back; you do not become an ideal human

being thereby. Rather one who seizes the first opportunity to salute

others is the ideal. So you should always make an effort to do namaskar

to others first: you should not care whether the person whom you greet

will greet you in return or not. (When people come to me during personal

contact, I greet them first whether they salute me or not.) By giving

honour to others you will not be belittled, you will rather enhance your

prestige.” (AMIWL-11)


Thus Baba’s teaching is that we should always strive to be the first to

do namaskar. None should fall into the complex that, “I am better than

that person or I am more senior than that person so they should salute

me first.”


To think like this is to both degrade and cheat oneself. One is degraded

because they have forgotten that namaskar is a salutation to Parama

Purusa – not to any individual or oneself – and they are cheating

themselves because they are missing out on the opportunity to greet the



So these are two classic aspects of Baba’s guidelines about doing

namaskar: First that we are saluting Him in the form of a unit being and

second that we should be vigilant to do namaskar first.





Baba has also detailed another important quality of the namaskar

salutation by clearly telling the import of the mudra. Sometimes people

fail to bring their thumbs to the trikuti point or their palms to their

heart. But Baba has given a pointed explanation about this. In brief,

bringing the palms to the triktui point helps focus the mind and honor

Parama Purusa and when bringing the palms to the heart we offer all our

feelings unto Him. See note 1 below for Baba’s extended explanation

about the special significance of our namaskar mudra.





Now that we have the most essential points about our namaskar mudra

clearly in mind, it is time to apply the litmus test to see if we and

those around us are doing namaskar properly or not.


If you, me or anyone walks into a room and waits for others to do

namaskar to them, it means they clearly do not know that meaning.

Because if in our heart and mind we understand that namaskar is in fact

a salutation to the Supreme, then one will be vigilant and ready to

quickly to namaskar to anyone they see. Forgetting this point, then one

will think, “I am a man of respect, let others salute me first.” In that

case, one will not do namaskar first. That means they have totally

misunderstand the entire essence of namaskar. In such situations, they

are merely demonstrating their own idiocy or ignorance.


You may have seen such situations. If you walk down the hallways these

days in Ranchi or Tiljala, so many big Dadas will never say namaskar to

their junior workers. Rather such Dadas will expect that all should

respectfully do namaskar to them and in response they may casually wave

or nod their head.


When any high posted Dada does like this, then they have totally

degraded themselves by totally forgetting the divine truth that namaskar

is being done to the Supreme, not to them. But instead such Dadas are

puffing up their own ego and vanity thinking that the namaskar

salutation is a reflection of one’s own greatness or social standing.

Such is the height of their blindness and ignorance.


Then if one tours any overseas sectors, often we find that those who

have become family acaryas fall into this same awful predication. With

their new found title, such family acaryas think all should honor them

by doing namaskar first. Again, this is nothing but the proof of their

own ignorance.


Then of course, whether acarya or not, any arrogant person is prone to

degrading themselves in this way by thinking that namaskar is being done

to them.


So we should all think – review the situation in our own minds – and

make sure that we are not falling into this trap, nor allowing others to

do so. We should know that when doing namaskar we are offering our

salutations to the Supreme.





Of course, no problem exists in isolation – it is never or hardly ever a

one-sided affair. Two people are most often involved in any wrongdoing.

Same then is the case with the misunderstanding about namaskar.


Up till now, we have been primarily discussing the ignorance of the

person who is receiving the namaskar salutation. They wrongly think that

namaskar is being done to them.


The other side of the scenario is the person who is actually doing

namaskar. The proper spirit should be that we are paying our salutations

to Baba, the Supreme One.


But it sometimes happens – either to us or others – that we are thinking

that an important person has entered the room so we should quickly go

and do namaskar. Or we may think that the person before me is so great

that I must be extra careful to show him my respect by doing namaskar

very slowly. Or anytime the thought infests our mind that the salutation

within namaskar is being done to the person in front of us, and not

Parama Purusa, then the person doing namaskar has also fallen into

dogma. That is sign of one’s own ignorance.


Thus whenever a so-called great person walks into any room waiting for

others to do namaskar to them and whenever a person sees a so-called

great person and think I must honor them by doing namaskar, then in that

moment, both parties involved are 100% ignorance. Both are misusing and

abusing the namaskar salutation and degrading themselves.





One other scenario is if an aged or senior or respected person sees a

5-year old boy then they may think, “Why should I do namaskar or pay

respect to this small child.” This is also a diseased outlook.


We must always remember that Parama Purusa is timeless and ageless and

whatever form is standing before us, He resides within all. Thus none

should fall into ignorance by failing to do namaskar in such circumstances.





By Baba’s grace, He has blessed us with one very special type of

salutation to recognise His presence in all circumstances and

interactions. This is a spiritual boon. So we must always watch

ourselves to ensure we are following the word and spirit of His namaskar

guidelines. Failing that – should we become at all ignorant in this

regard – then that will only lead to our degradation.


Remembering Him is the path of vidya and elevation and forgetting Him is

the path of avidya and degradation. When doing or receiving namaskar, we

must always bear in mind salutations are being done to Him, and not any

unit being.








Baba says, “What is our style of extending goodwill? We say, Namaska’r.

That is, “I pay respect to the Supreme Entity residing within you.” You

should remember this. “I concentrate all the good feelings of my mind

here in the trikut’i [between the eyebrows].”


In your mind there are so many propensities. Propensities are called

vrtti in Sanskrit. So there are so many vrttis, so many propensities, in

your mind. One portion of your mind is saying, “Today I’ll take hot

rice.” Another portion is saying, “In the near future I’ll try to go to

Calcutta.” Another portion of your mind is saying, “Now I’ll have to do

some relief service to the people.” Another portion is saying, “I should

do something concrete for the refugees.” There are so many thoughts

within your mind.”


“Another portion of your mind is saying, “I’ll become a wholetime

worker. I’ll leave my house.” Another portion is saying, “But my mother

will be weeping.” Another portion is saying, “No, no, I’ll have to do

something for the greater world.””


“So many thoughts are in your mind. But you should concentrate all your

thoughts at a particular point, here – that is, with all the strength

and goodwill of your mind you are doing this – you are touching these

two palms here [trikut’i]. That is, you are concentrating all your

goodwill here, because you are paying respect to Parama Purus’a residing

within this body; this body; this body; this body [pointing to different

people]. First do this.”


“And not only mental concentration, you are human beings, you have got

so many sentiments also. Human sentiment, you know? When you feel much

joy you burst into tears, when much sorrow you burst into tears. These

are sentiments. And human beings are guided by sentiment, more by

sentiment than by logic, you must not forget it – more by sentiment than

by logic. So your sentiment is also there, so with all the concentration

of your mind and with all the sweetness of your sentiment, from the very

core of your heart, you are paying respect to Parama Purus’a residing

within human structure. So you do this [palms together at mid-point of

chest], and say, Namaska’r.”


“I think you have understood it? A very sweet idea. So it is my opinion,

my desire, that human society [be] one, indivisible; it is an expressed

form, a sweet expression, of Parama Purus’a, to whom you should always

pay respect by doing namaska’r.” (AV-30)





One other dogma floating around the fake and new-age yoga community in

the west and in India also is that use of namaste. This is a bit of a

separate topic, but in general one should understand that namaskar is

used with human beings and namaste is only used when honoring Parama

Purusa directly, not seeing Parama Purusa in the form of some unit

being. Our Marga should not fall prey to this dogma. There is an

important distinction with can be discussed in greater length. Suffice

to say here that we should pay heed to Baba’s below guideline.


Baba says, “The generally-accepted rule is that one should say

namaska’ra to a human being or a god or goddess, but one should say

namaste or namastubhyam only to Parama Purus’a, not to any other

entity.” (SS-11)





“Tumi ka’che theke karo du’r…” (P.S. 2377)




Baba, You are so close but even then You are very far, very distant.

This thing I know that You remain with me side by side– You are hiding in

my mind also. But even then You are beyond my reach. I always cry to get

You. My heart remains full of longing.

In search of You, I have visited many countries and countless distant

places. I have searched in the mountains, in the jungles. In so many places

I have wandered around in search of You. I have taken baths in so many holy

ponds, rivers, and places– different pilgrimages. But I never tried or

cared to look within, never did I look in the deep core of my heart in

order to get You. That is why I did not get You. Just I was completely

misguided and by that I was searching You externally.

Baba, with me You are playing a divine liila since eternity. Between

You and me this loving divine play is going on and on. Sometimes You come

very close and sometimes You go far, far distant. But always You call me

from there and pull my heart towards You by playing Your flute. Baba, You

are very close even then You are distant…





Groupist Leaders Do Like This


Baba says, “Ism (groupism etc) is responsible for disrupting human harmony.

…[When any particular] group will lose its prestige, the people in the

group feel ashamed, and in that condition they do not hesitate to take

recourse to ignoble means in order to save the prestige of their nation,

caste, group.” (PNS-16, p.3)


Here above Baba is explaining this very point that for those engaged in

groupism, power and prestige is everything. Groupists have no interest in

the welfare of the collective society. Their interest is only in

propagating their own group. And if they feel this is not getting done,

then they will take any negative means they can to again bring prestige

to their group. Unfortunately in our organisation various groups are

doing like this. But margiis and good Wts are not supporting any form of




Read Full Post »

Good Company

From: “Will Chaucey”

To: am-global@earthlink.net

Subject: Good Company

Date: Sun, 27 Feb 2011 11:38:44 +1000







Baba has graciously us blessed with all the needed guidelines for living a

spiritual life– plus He has pointedly alerted us about all the pitfalls as

well. In this dual regard, right company plays a big role.


As we know, the friends we keep and the people around us play a highly

significant role in our human growth. By remaining in the midst of

noble-minded people then the mind moves on the path of vidya whereas when

surrounded by undesirable company then the opposite occurs. This fact we

have all seen and realised but even then sometimes a reminder can be helpful.





Here then are some of Baba’s key guidelines in this regard.


Baba says, “A good person or a sa’dhaka needs proper maintenance, for in a

world of constant change, care must be taken that the change be always

towards the better or the higher. Keeping good company is essential for

this positive development. While bad company strengthens the bondage of the

soul, good company is conducive to liberation and salvation. The keeping of

good company is conducive to liberation and is known as satsaunga in

Sanskrit. When satsaunga is followed, either physically or mentally or

both, the subconscious mind, and thus the conscious mind, are charged with

better and higher influences. This change will move the follower forward

towards higher and better goals. The alternative is asatsaunga, the keeping

of bad company, which leads one into greater and greater bondage.” (AV-33)


Thus according to Baba good company or satsaunga leads to liberation

whereas bad company pushes one under more and more bondage.


And here Baba explains in very colourful language and clear-cut examples

about this entire phenomenon.


Baba says, “Humans will have to move ahead by carefully watching those

with whom they will associate. What is the result of keeping good company?

By spending time with good persons, a deep impression is imprinted on the

mind, causing the desire to be good, to rise in the mind. On the other

hand, if one chooses to associate with drunkards, a desire will eventually

come in the mind, what is the harm if I drink a little wine? The same sort

of thing will happen if one lives with thieves.”

“To give an example, a person is standing beside a tea-stall. There the

flavour of the tea floats to the nose, and then the person says, ‘Bring a

cup of tea here, too’. In this incident, the flavour of the tea affects the

mind. If that person had not remained near the tea stall, the smell would

not have reached the nose and perhaps that person would not have taken tea

for two or three days. This is the influence that association has on the


“Hence humans should choose their company very carefully, for, a mistake

in this will cause them to repent their whole life. Even parents who are

not good should either send their children to live in a student hostel or

keep them with some of their relatives who are good. One must be very

strict in this. In Tantra it is said:


“Satsaungena bhavenmuktir asatsaungesu bandhanam”.

Tasmat Asatsaungamudran’am’ Sa’mudra Parikiirtita.”


“The Tantrik practice of Mudra’ Sadhana means to associate with good

human beings in order to attain liberation…Hence good association results

in salvation and bad association results in bondage. Hence evil company

must be avoided.” (Karma Yoga)


That is why we should always try and keep in the contact good company–with

Ananda Margiis. As this will bring us along the path of the divine.


Here below Baba neatly explains how that good company lessens one’s radius

with the Lord and bad company pulls one farther from the Lord. That is the

primary difference between satsaunga and asatsaunga.


Baba says, “So while selecting company, you should be careful whether its

discourses, its activities, its plans or programmes are to decrease the

distance between you and your Lord. This is Satsaunga, good company.

Otherwise it is Asatsaunga. Even intellectual discussions of a high order

may not be Satsaunga if it has got nothing to do with lessening the

distance between you and your Lord, you and your Goal. That type of

intellectual discourse, in my language is called intellectual extravaganza.

Baoddhika Amitavyayita´. Satsaunga and Asatsaunga. When it goads you on the

path of the Lord, it is Satsaunga. From this moment, you should always try

to have Satsaunga.” (AV-14)








Please excuse me, but sometimes people fall into the trap of thinking that

being around Ananda Margiis is enough. And generally this is true since

usually as Ananda Margiis we sing kiirtan together, do sadhana, and

collectively engage in service projects. Even then sometimes it can happen

that there can be a few margiis together but, their company is not

satsaunga. Because for one reason or another their talk might be about

pseudo-culture movies, or they may be just involved in rajasik activities

like shopping or skiing. Or sometimes it can been seen that we travelling

together in the car then they will listen to pop music or the like. And

sometime margiis just talk about too many mundane topics. All these things

can happen. So 100% of the time we should be vigilant to ensure that the

company we are keeping is satsaunga and we should ensure that as

individuals we are adding positively to the collective flow and keeping all

our social interactions sentient and Baba-centered.


So today, tomorrow and during the retreat season when we are many are in

transit to our blissful functions, like dharmacakra, here then are some good

topics to discuss will travelling: how to better follow 16 Points, Baba dreams,

the top three things about spiritual life, favourite aspect of Ananda Marga, how

to remember Baba during one’s daily routine, or any number of topics which create

a sweet and harmonious vibration in the mind.


Another option is to bring an AM book like Ananda Vacanamrtam and read that out

loud in the car with those whom you are travelling with and discuss it collectively.





“Ga’n geye ja’bo, shono na’ shono tav iccha’…” P.S. 2305




Baba, I will go on singing Your song– Your glory. It’s up to You

whether You will grace me by listening to these songs or not. But with

these songs, in my deep contemplation, I will generate divine vibrations,

by Your grace– and go on serving You.

Baba with my deep yearning I am calling You again and again without

getting any response– You are not paying heed to my call. By avoiding me

maybe You are thinking that I will not sing Your song anymore and that I

will remain quiet. And that in frustration, I will give up the hope of

getting You. And that I will no longer engage in the flow of those divine

tunes and melodies, which is inundating the vast sky, by Your grace. And

that I will not utilize these melodious treasures in my practical life to

go closer to You.

Baba, with the strength of knowledge, wisdom, intellect, and worldly

attributions, Your depth cannot be measured– nobody can realise You. But

by surrendering that very unit “I” which already belongs to You, and with

the divine sweetness of singing Your name I will surely get You by Your


Baba, I sing my songs only for You–to serve You, to please You. Please

be gracious and keep me on Your lap.


Note: In the above song, the sadhaka has deep love and a strong yearning

for Parama Purusa. So when Parama Purusa does not respond to his call in

the way that he desires, then the sadhaka makes one loving accusation

towards Parama Purusa. So actually that is not an accusation per se, but

rather an intimate type of loving expression. And Baba is approving that

devotees have the right to do like this and that this loving way of

communication is quite natural.





Love For All


Baba says, “The sense of differentiation and distinction are of no value to

devotees. For them, all become one, all discriminations disappear. Only

human beings can have this type of mentality and that is why they are

superior to all other beings.” (AV-7, p.12)



Read Full Post »

From: “Gagan Deva”

To: am-global@earthlink.net

Subject: Very Special News About Females

Date: Fri, 25 Feb 2011 23:48:39 +0000







Just today, a judge in Canada ruled that a female’s provocative dress & behaviour was the cause of her being sexually attacked.


“A convicted rapist will not go to jail because a Manitoba judge says the victim sent signals that “sex was in the air” through her suggestive attire and flirtatious conduct on the night of the attack.” (Winnipeg Free Press)


Such is the decision and rationale given my one judge, Justice Robert Dewar. There are some who view this decision as quite controversial.


As Ananda Margiis, we should consider Baba’s below guideline.


Baba says, “While going out of their house, women should wear simple and decent clothes and cover their bodies properly.” (Caryacarya, Part 1, “Dress”)


I am not a judgmental person myself, so I cannot say if the the aforementioned justice was right or wrong. You the reader should decide.





Read Full Post »

The Waiting Room

From: “Girish Deva”

To: am-global@earthlink.net

Subject: The Waiting Room

Date: Fri, 25 Feb 2011 11:44:27








Baba says, “This world is just like [a] waiting room. You are to remain

here for a very short span.” (AV-12)


Tragically, in this modern world, the mass of people live and plan their

lives in such a way as if this world is their permanent abode. Due to

the ill effects of gross materialism, common citizens think that their

bank account, their house, their job, their physical appearance, their

spouse, and their worldly possessions are the prized aspects of their

existence. For this reason, they use cent-per-cent of their energy

running after these ephemeral things, mistaking them to be the glory of

human life.


This is the way materialism has led everyone astray, into some dark



Baba says, “This type of crude material knowledge concerned with the

crude materialism has done much harm to human society during the last

one century.” (AV-2)


There is an inner aspect to our human existence that is hungry, yet the

humanity is neglecting that which is inside because of being fully

intoxicated with life’s material pleasures.





As Ananda Margiis, we all know what the Goal of life is, as well as what

it takes to get there. The Goal is Baba and the way to get there is by

sadhana. This fact everybody knows.


Yet, to some or more degree, we have also suffered from the ill effects

of materialism, as it has infested each and every pore of society. It is

very difficult to completely separate oneself from that environment.

Huge billboards, internet ads, crude social values, financial pressures

etc meet us at each and every turn.


One of the clear-cut downturns of all this is that some of us do not put

proper emphasis on sadhana in our lives.


I can say that this is certainly true for me. I always think, ‘I will do

sadhana’; yet when it is time to start my practice I can find any number

of other things to do. And when I do sit down for sadhana, then often it

gets curtailed due to lack of time, lack of concentration, or feelings

of hunger.


Perhaps some of you have also experienced this or similar things.


And the gross materialism which surrounds us does not help; it leads to

more spiritual lethargy. Whatever inherent lethargy we may have towards

sadhana is multiplied by today’s crude environment. Because the world

and all its inhabitants are running one direction, and we are trying to

move in another. We are going against the tide.


Baba says, “The present-day materialism has brought humanity to this

predicament. Its consequences are dreadful.” (NSS)





Before analysing more of the in’s & out’s of this issue, here is Baba

special teaching about spiritual lethargy, or procrastination in sadhana.


Baba says, “Spiritual lethargy is the worst. Spiritual lethargy means

not to sit for meditation regularly. Those with spiritual lethargy have

time for all other actions, but for spiritual practice there seems to be

no time. They say, “It’s already late today – I’ll do a short meditation

right now, and devote more time to sa’dhana’ tomorrow.” They sit

attentively inside the cinema hall, but in dharma sa’dhana’ they feel

sleepy.” (AMIWL-10)


We should all read the above quote multiple times and honestly evaluate

how far Baba’s teaching applies to our own lives.





In addition to today’s gross materialism, here are other reasons why it

is often a struggle to move on the path of sadhana.


As Baba tells us, every human being has come from animal life– at one

point in time or another. So we are highly familiar with animalistic

desires and propensities. We need not be reminded about these things.

That is a known path to us, and in general people gravitate towards the

familiar and are hesitant to take up new enterprises.


For that reason, it take little or no energy for people to succumb to

the four basic propensities: Food, fear, procreation, and sleep. No one

needs any special training in these spheres; the mind automatically runs

after these things.


In contrast, when sadhana is the most subtle practice for human beings,

then invariably it is something that is very new and unfamiliar to us.

Often it is not something that we have lifetimes of experience with.

Whereas, for incarnations and incarnations in animal and human form, we

have been deeply engrossed in material pursuits.


So being attached to this old way of living certainly contributes to

spiritual procrastination.







Then there are other things that lead to procrastination in sadhana:


1) Avidya Maya: The force of avidya maya casts allurements each and

every moment, and when the whole society has fallen prey to the spell of

avidya maya, then the force of that maya multiplies and it is very

difficult to escape. If you know you should do sadhana, but all your

worldly pressures tell you to work late, or buy a big house, or go to

the movies, or watch TV, or whatever, then it is difficult to move on

the path of sadhana. And every time we give in to the ignorance of

avidya, then the more sadhana slips out of our fingers, and becomes

something totally foreign.


2) Objective Adjustment: In the name of objective adjustment, we leave

our spiritual practice behind and run after worldly endeavours. We then

justify that going to dharmacakra and doing sadhana there is enough for

the entire week, or thereabouts.


3) Microvita: Various microvita also pull us down and hinders our

sadhana routine.


Plus when the entire society is moving towards money, matter, prestige,

then that multiplies the problem.


Each of us individually should take an honest look at who we are and

what is happening with our sadhana routine, and make special efforts to

overcome whatever is hindering our practice.





Here is Baba’s special teaching about the waiting room phenomenon.


Nowadays, everyone thinks that this world is their permanent abode. They

may say otherwise but practically they live as if this is the case.


So we should pay heed to Baba’s strict warning.


Smarana nitya anityatam


Baba says, “You should remember always that you have come here for a

short span. You won’t remain in this world for a long period. You may

remain here say for ninety or hundred years or say for one hundred and

fifty years. Some saints like Traelaunga Sva’mii lived here for three

hundred and fifty years. He lived in Varanasi in India and died in this

twentieth century. But you are to live under certain limitations –

limitations of time, space and person.”

“So you should always remember that you have come here for a very short

span. It is just like a waiting room of a railway station. You remain

there for a short period and when the train comes, you leave the waiting

room. This world is just like that waiting room. You are to remain here

for a very short span.”

“You should always remember this fact – “I have come here for a short

span and I won’t remain here for a very long period. My home is

elsewhere. I am just like a tourist.” You should always remember this

fact. And as a universal tourist, you, while leaving for your permanent

home, won’t require a passport.” (AV-12)


So we must not treat this world as our permanent abode. We should always

keep our mind fixed on Him. And internally, we must remind ourselves

again and again that we have only come here for a short time. Then and

only then can we truly understand that sadhana– and not money or

possessions– is the cream of life.


Here again is Baba’ reminder about the nature of this human life.


Baba says, “This short period of time from birth to death is human life.

Human beings have come from the world of invisibility and at the end of

this short span of time will return to the world of invisibility. Those

people can be called intelligent who utilize every moment of their short

life engaged in spiritual practice.” (APH-4)


Failing to adopt the path of sadhana, will lead us on an endless spiral

of suffering and pain in the myriad of deaths and rebirths in this

material world.





By Baba’s grace we must realise that this world is not our permanent

abode, overcome all tendencies of spiritual lethargy, do sadhana, and

reach up to Him.


Baba says, “The only way to advance is to follow the path of vigorous

spiritual practice.” (AMIWL-8)








“Bha’lo yadi na’ ba’sile keno ks’ati na’i, shudhu ka’che eso…” – P.S.





Baba, You know that I am not an A-grade devotee. So due to this if You

do not love me then it is no problem, no harm. But please come close and

sit. If You do not like to sit in my little hut, then at least please

come and stand inside with Your sweet smile. Oh my Lord, everyone longs

for You in their heart. That longing I also have and for that I have

requested You to remain with me. And if You do not like to listen to my

request then just You please come close and this much You tell me, ‘I do

not love you even a pinch’. Baba, I will go on singing Your song; and my

heart will be mingled with that tune & melody– longing for You in

dhyana. But because I am not an A-grade devotee that is why I will not

force You to come and sit in my dhyana. So it is exclusively up to You.

What You like that You do. Baba, please come close with Your sweet smile…


Read Full Post »

Gardabha Sa’dhana’

Date: 24 Feb 2011 09:17:38 -0000

From: “Indrajit Deva”

To: am-global@earthlink.net

Subject: Gardabha Sa’dhana’







Simplicity, sincerity, and honesty are some of the main pillars in the

life of any sa’dhaka.


Baba says, “The most valuable treasures on the path of human progress

are honesty, simplicity and spiritedness. In no stratum of life should

you allow the standard of honesty to deteriorate…” (AV #54)


Even then, it happens that people veer away from these truths, on

occasion or even more frequently. And that leads to the devaluation of

that activity or practice, as well as the degradation of the doer, of

the person.


That’s a wee-bit of the philosophical side, now let’s delve into

everyday practical examples.





Suppose you are invited to a grand feast at someone’s house. To

celebrate, that host has the finest chefs prepare the tastiest

delicacies and dainties for everyone to eat. Not because because he

wishes to serve the community with love and affection, but rather

because he wants to make an ornate show of the affair and bring prestige

unto himself. Proof being that if you cannot attend his feast, then he

is not the least bit sorry or remorseful, because he will just get

another person to replace you– someone else who will pay him honor and



Under such conditions, when there is not the least bit of service

mentality and the host is just giving a feast with huge pomp and show in

order to heighten his own prestige and self-satisfaction, then attending

the program and eating that food is totally inappropriate. Because in

that case that food is nothing but donkey’s food, or gardabha’nna.


Baba says, “If food is not given with that heart-felt feeling and if

one’s own life is not in danger due to starvation, in that condition

then any food offered is donkey food, Gardabha’nna. So one must not eat

that food.” (Summary of SC-20, p.163-64 [Bangla])


Thus under no circumstances– unless we are going to starve to death–

should we eat food that is presented as a show of one’s wealth and

greatness, because that food is nothing but donkey food, or gardabha’nna.


And we all know that in His practical life, on many occasions Baba

refused such food on various occasions whenever wealthy people or

dignitaries invited Him to dine at their house just to impress Him.





This type of ‘donkey’ syndrome– doing for show only and not out of

one’s heart-felt feeling– is not limited to the realm of food only.


We have all seen various kiirtan players or bhajan singers who perform

solely to display their own musical or lyrical talents, and not to serve

and please Parama Purusa. This happens across all religions and faiths

and occurs in our Ananda Marga as well.


Kiirtan is all about singing to please Parama Purusa– for His glory,

not one’s own glory. And the essence of bhajans is to share one’s inner,

heart feeling with the Lord, and not to procure attention for oneself.


Yet at retreats or dharmacakra, sometimes it can happen that a person

might lead a kiirtan or bhajan in order to win over the admiration of

others. If this is done consistently, again and again, such performers

run the risk of being converted into microvita at the time of death.


That said, it is not just the musicians who are prone to such downfalls.

Sometimes a kiirtan or bhajan participant may dance with such

extroverted tendencies or sing with such ego that it is quite evident to

all around that that person is doing just in hopes of drawing attention

to themselves– so that others will think they are a great devotee.


All such displays devalue one’s approach fail to bring one close to

Parama Purusa. That is why Baba calls these misguided attempts as:

Gardabha kiirtan and gardabha bhajan, i.e. donkey kiirtan and donkey






Then of course this can happen in the stratum of sadhana as well. Before

giving an example, it has to be said that by Baba’s grace, the sincerity

and earnestness in spiritual practice is quite high in our Marga, so

this letter by no means aims to cast doubt that abc or xyz persons are

doing donkey practices. Most are fine and okay– this is just a general

letter for everyone’s awareness and knowledge. After all, each and every

person knows there own situation best.


Now let’s say someone rarely does sa’dhana’ in their own home etc, but

then when they go to the jagrti or to a retreat, then suddenly they

start sitting for long, long sadhana, as if that is their regular way

each and every morning and evening. And not only that, but when they

close their sadhana then the first thing they do is open their eyes and

slyly scan the room to see if others are taking notice of how long they

sat. And if still they do not feel that they got the attention they

deserved, then during meal time they will casually say that, ‘It was

very good to be able to sit for 3hr sadhana today etc’, and then quickly

scan the eyes and faces of others to see if they were impressed or not.


From, all these instances, we can easily understand that that person is

doing sadhana not to please Parama Purusa– not to serve Him– but

rather to bring name, fame, and prestige unto themselves. They want

people to think that they are a great sadhaka. That is why their sadhana

is nothing but donkey sadhana.





Okay, let’s say someone you know does do donkey kiirtan, or donkey

bhajan, or donkey sadhana on occasion. Even then it is not the worst

thing in the world. It is not as bad as doing no practices at all.


No doubt donkey kiirtan, donkey bhajan, and donkey sadhana can cause

false vanity and an overblown ego etc, but by Baba’s grace our AM

mantras are so strong that in a moment of quietness while repeating the

mantra, even if one was initially motivated by selfish desires, one may

develop sincere love for Parama Purusa. And that is the greatest



After all, we have all come from somewhere. In the past ages, we may

have been nature worshipers or even idol worshipers, and then gradually

that feeling gets more refined until by Baba’s grace we are given the

opportunity to come onto the tantric path, and develop sincere love for

Parama Purusa.


So all is not lost for those involved in donkey practices. Certainly

such approaches should never be encouraged. But one day, those involved

in such things will develop sincere love for God. So there is light at

the end of the tunnel for those currently stuck in donkey sadhana.





Baba says, “Remember, everyone is entitled to sa’dhana’. For this,

nothing neither pedigree, education, knowledge nor any asset, is

necessary except only two things – implicit faith and sincerity. Arouse

these two things through your will-power and victory is yours, it must

come.” (AMIWL-5)









Here is more about what Baba has to say about donkey food.


(a) Donkey food (Gardabha’nna) is that food purchased with ill-begotten

money or sinfully earned money.


(b) If someone feeds you with deep love, respect, and affection and that

feeling is conveyed through their expression, talk and conduct, and by

feeding you they feel blissful (“Toma’ke kha’iae a’nandit hobe”) and

very content, and if you do not eat then they will feel pain, in this

situation whatever food you eat in their house– even if it is just

boiled grass– will be treated as priityanna (proper & sentient food).

Any meal or food not prepared under such ideal conditions is donkey food.


(c) So if food is not given with that heart-felt feeling and if one’s

own life is not in danger due to starvation, in that condition then any

food offered is donkey food, Gardabha’nna. So one must not eat that food.


Note: In western society that food which is not fit for human

consumption is typically labeled as ‘dog food’. And a similar idea Baba

has conveyed above by the term donkey food– “Gardabha’nna”.


(Summary of SC-20, p.163-64 [Bangla])





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




O the Divine Entity who are You who has come in my flower garden in

this spring season with a sweet and charming smile. When I saw You for

the first time I was surprised, and it was difficult to think that such

an attractive Entity would be here. I wanted to look towards You more

intimately but I could not, that time I was sitting in the flower garden


I couldn’t even hear the footsteps of Your arrival, & You did not give

any hint or clue before coming to this garden. So I could not receive

You properly nor could I offer You a garland. You have graced me by

coming here but You have not cared about receiving an invitation. Please

tell me, O’ Divine Entity, who are You?

Understanding Your liila is impossible. Within a flash You become tough

and then in the next moment You are as tender as a flower– like a

garland of love –so sweet and charming. O divine Entity You cannot be

understood. You are Infinite–no beginning, & no end. Through the

practice of sadhana and dhyana I am surrendering myself at Your alter .

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





To Do Great Work


Baba says, “The meaning of the ‘Sam’gacchadhvam’ Mantra should be

realised in life. Always remain united. Solve all problems, big or

small, with unity. Consider misfortune of one as the misfortune of all–

an injury to one as an injury to all.” (CC-2, ‘Society’ chapter, point #34)


Note: So long as Baba’s above teaching is not put into practice, one

cannot do great work. Devoid of this one’s life will be as meaningful as

the life of a termite or ant etc. In our practical life we should be

strict in following Baba’s teaching.



Read Full Post »


Date: Wed, 23 Feb 2011 11:33:26 -0000

From: NJK Deva

Subject: Another New Dogma Took Birth







Recently a kiirtan program was organised “for the speedy recovery” of one Dada.


Certainly, on first glance, this looks like a noble endeavour to help someone in need; but as we all know our psycho-spiritual practice is to be directed toward Parama Purusa, not toward any mundane longing or unit being. That is Baba’s distinct guideline in countless discourses. Our psycho-spiritual longing is singular in nature and exclusively for pleasing Parama Purusa.


So we all have to think whether our Baba Nam Kevalam kiirtan should be used to cure someone of an illness as with the recently organised program. Plus we must consider avenues we can take for helping our respected Dada.





Baba has given us all the directions and answers for this situation. In very straightforward language Baba warns us that we must never use our psycho-spiritual longing for mundane gains – of any kind. That is His essential teaching.


Baba says, “”Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor… Let the bridegroom be ideal, let me not spend much on the wedding…” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Puruśa.” (Subháśita Saḿgraha Part 24)


Clearly then our spiritual practices – like kiirtan and bhajans – should not used for mundane matters such as if someone is sick and we wish to cure them.


Here below Baba furthermore explains that only lower grade sadhakas use their spiritual practices for worldly achievements.


Baba says, “Rájasika Sádhakas – Those performing spiritual practices with the object of attaining a particular finite object are called Rájasika, The characteristic of Rájasika Sádhakas consists in their being engrossed in realizing their selfish ends and, not in causing detriment to others.” (Subháśita Saḿgraha Part 1)


In this next teaching, Baba warns us that if our spiritual practices are done with any other motive in mind, such as curing one Dadaji of his illness, then this is an inferior approach.


Baba says, “The aim of the aspirant is channelized in a different direction and he carries on with an inferior object. All the three such bhaktas – sáttvika, rájasika and támasika are gaońii or inferior bhakti. Where there is no object other than the Supreme Brahma, it is called mukhya bhakti. In mukhyá bhakti, the aspirant is free from the three guńas. He is absorbed in spiritual practices to Nirguńa Bhakti.” (Subháśita Saḿgraha Part 1)


Thus, Baba’s guideline is that our spiritual practices like kiirtan and sadhana are to be directed solely towards pleasing Parama Purusa, and not for any mundane affairs, such as curing one of their sickness.





Actually, if anyone prays to the Lord for someone’s recovery it means they are indirectly accusing Parama Purusa:


“O Lord, Your duty was to help this person, but You have not done so, why have You ignored him for this reason I am praying for their welfare – please listen and respond to my prayer.”


This type of accusation towards the all-knowing, omniscient Parama Purusa is itself a sinful idea as the sadhaka is blaming Baba for mundane problems.


That is why in Ananda Marga we do appreciate this type of crude prayer. Baba knows what is best and we are only to think of Him.


Baba says, “In fact, the best thing is not to ask Parama Puruśa for anything.” (Ananda Vacanamrtam Part 22, Serve the Supreme by Kiirtana)


If any aspirant has any remote desire in the mind for mundane longing while doing spiritual practices kiirtan, like curing one Dada, then they are going against the inner essence of our devotional cult. Those who directly or indirectly pray to the Lord for certain mundane things are verily accusing the Lord of not performing His divine duty to care for the suffering people.





In His teachings of Ananda Sutram, Baba directs us that in our kiirtan and sadhana practices we are only to ideate on the Supreme. We are not to engage in any kind of ritualistic worship whereby we ask or pray for things from the Lord.


3-12. Bhaktirbhagavadbhávaná na stutirnárcaná.


[Devotion is ideation on God, not flattery of God or ritualistic worship.]


“Purport: Being merged in the constant thought of God is devotion. Devotion is not related to the chanting of hymns or ritualistic worship with different paraphernalia.” (Ananda Sutram 3-12)


So if we encourage such type of kiiran programs for curing a Dada of a particular disease etc, then Baba’s guideline of Ananda Sutram will be lost in oblivion. And all over these types of crude devotional kiirtan gatherings will be held.


Indeed, people will start doing kiirtan to cure their dog who was coughing or to help their child get into university or for so many mundane reasons. And some people will even do kiirtan to kill their enemies or defeat others in a court case. If such things happen, there will be no difference between those dogmatic religions and Ananda Marga.


Indeed this is the way things degenerate.


For instance, let’s say is an existing dogma in society such as praying for someone’s illness to be cured. Then in a weak moment, such as when one respected Dada is ill, then someone innocently suggests that we should do kiirtan to cure Dadaji. They justify that this is a common phenomenon in the society and that before coming into AM they always did like this. Some sadhakas may feel uneasy hearing this but they think that, “OK, Dadaji is sick – I should not disturb the situation”. Thus a kiirtan session is held to cure Dadaji. Then the next time a Dada or revered person gets sick, others openly proclaim that this is our tradition: To sing kiirtan to cure that diseased person. By this point, those who disagree are greatly outnumbered and they cannot stop the program – rather they succumb. In this way, new dogmas take birth. So we should all be extreme careful.





This below story from Shabda Cayanika is highly related with this entire situation. When the below sadhaka was using his psycho-spiritual energy for mundane gain, Baba intervenes and strongly condemns this negative approach.


Baba says, “Such misuse of the human being’s hidden internal powers would not help to elevate the human race. Rather it would bog down one’s hands and feet in the quagmire of power and bring stagnancy into one’s forward movement.” (Shabda Cayaniká Part 2, Disc: 13)


By Baba’s above teaching, it it quite evident that our psycho-spiritual energy should not be diverted towards crude or worldly gain such as curing a respected Dada of his illness. Baba is adamant on this point.





Actually this notion of doing kiirtan to cure someone of their illness is just like the Hindu shraddha dogma where in their ceremonies their intention is to provide comfort for the deceased soul. But we never do such things in Ananda Marga. We know that Baba is taking perfect care of everyone – all of the time. All our spiritual practices are solely for pleasing Parama Purusa and serving Him. So we must not allow our kiirtan programs to degenerate and become a mirror image of this type of Hindu dogma where we pray for someone else’s mundane needs. This is not our way.





Doing kiirtan to cure one of an illness is just like bringing everyone together to perform social service under the motive of getting name and fame.


Yes, if one does service one may receive acclaim in the society, but that is not why we do it. We do service to please Parama Purusa. That is our sole motive. Public praise is a mere side-effect. And if one does service only for getting prestige, then that prestige may not even come at all. One may not get any recognition. There must be purity of intention and our service is for pleasing Him.


Similarly, we do our kiirtan for Parama Purusa; that is our sole motive – to please Him. Toward that endeavour so many side effects may result: All kinds of calamities may be dispelled and averted etc. However, our entire goal in kiirtan is singular: To serve Parama Purusa; we do not do kiirtan with any other aim in mind.


Hence just as we do not perform social service with the inner motivation of getting recognition and public acclaim, similarly we do not do kiirtan with the expressed motive to dispel a particular calamity like curing a person from a disease.







If this current trend of organising kiirtan gatherings for curing people continues, then if such bhaktas do not get what they are demanding, they will start blaming Parama Purusa. They will think, “We did kiirtan but still Dadaji is sick.”


Baba’s below story leads in that direction.


Not only will they blame Baba in this way but they will lose faith & leave entirely. They will think, “Look what happened to me, or my wife, or Nigamananda etc, we did the kiirtan yet still we are suffering terribly.”


Thinking thus they will lose faith and leave the path. This is what occurs in all those religions where people pray in this way. And if such events are brought into the Marga, the same negative outcome will result: People will lose faith and leave if their selfish agenda is not fulfilled. This trend is not at all good.


Here below Baba tells the story of Kalaphar and what he did when his mundane prayers were not fulfilled.


Baba says, “There is a well-known story about a Zamindar from Bengal called Kalachand Roy, later Kalapahar, who was a follower of Kálii. He worshipped a stone image of Kálii with great devotion. At that time some invaders, belonging to another religion, started a campaign to destroy all Hindu temples and deities. When Kalachand’s temple was about to be destroyed, he prayed to Kálii saying, “Mother, I do not have the power to protect you, so please protect yourself.” But how can a stone idol protect itself? In due course his temple and idol were destroyed, and Kalachand lost faith in Kálii. He was converted to the religion of the invaders, and became known as Sheik Kaluddin Khan. He launched his own campaign of terror throughout Bengal and Orissa and forcibly converted people to his new religion. He disfigured deities, destroyed temples and threatened people with physical violence to convert them. Once he travelled to Kashi and set about converting a widow who also happened to be his elder sister. She refused to succumb to his threats, and scolded him mercilessly for his bad behaviour…This made him realize the error of his ways, and he abandoned his campaign. If Hinduism had not practiced idol worship, Kalachand would not have been converted. Because of his forcible conversion, Kalachand became extremely hostile towards Hinduism and launched his own campaign of terror against it. A religion should be so strong that no one can be converted from it.” (Prout Nutshell-16)


Likewise, if some in AM resort to ritualistic worship and do not get their selfish ends met, then there is every likelihood that they will not only lose faith and follow a different path, but they may even become inimical to AM. We have had defectors in the past and this type of crude kiirtan gathering could and will generate a whole new wave of defectors. That is the very real outcome based on Baba’s above teaching.





To help any patient, we can give our economic support, physical support (food, heat, clothing, medical attention etc), and emotional care. These are all very effective and appropriate ways of helping someone suffering from an illness.


But in our spiritual practice we are not to request Parama Purusa for mundane boons such as curing a patient etc. Doing kiirtan to cure them is not at all acceptable.





1. Baba guides us that sadhana should be done whenever possible but that does not mean that one openly declares that now I am doing sadhana for cyclone relief, or mother’s illness, or for earthquake victims. Our spiritual practices are for pleasing Parama Purusa – not any mundane cause.


2. Baba has specifically mandated that spiritual potentiality should never be directed towards mundane reasons, causes, or gain.


3. One may do kiirtan and sadhana any day and any place, but the stated purpose must not be something mundane, such as one Dada’s illness or one margii’s unemployment etc.





By Baba’s grace, He has given us the practices to reach unto Him and we must not let those practices to be tainted by bringing in dogmas whereby we pray for mundane matters during our Baba Nam Kevalam kiirtan. So we cannot support the recent program where some gathered for kiirtan in order to cure Nigamananda ji. During kiirtan we are to ideate on Parama Purusa and Him alone.


Baba says, “At the time of kiirtana, so many people, so many devotees assemble, and all their collective physical energies function unitedly. But more than that their collective psychic energies are flowing in the same channel under the inspiration of Parama Puruśa.” (Ananda Vacanamrtam – 22)


Baba says, “…So let one’s vision be fixed on the goal. There is no necessity to think of anything else.” (Ananda Vanii #67)







Certainly after doing sadhana the mind becomes calm, quiet and blissful. But in truth we do not do sadhana for these effects. The goal is to please Parama Purusa and attain Him.


Similarly, by doing kiirtan all kinds of natural calamities can and will be dispelled but the purpose of doing kiirtan should not be this. The purpose of doing kiirtan is to serve and please Parama Purusa.


Baba says, “The best method of rendering psychic service to Parama Puruśa is by doing kiirtan.” (Ananda Vacanamrtam – 22, Serve the Supreme by Kiirtana)


Those who are not ignorant can easily differentiate between doing kiirtan to please Him and doing kiirtan to dispel calamities. When the mind is involved in thinking about someone’s sickness during kiirtan then that kiirtan is itself tainted. It is not pointed kiirtan. So that will not serve the purpose or achieve the desire effect anyway. It is true that calamities do get dispelled through kiirtan but that is the side-effect not the goal. So this way of thinking should never be encouraged.


Unfortunately some ignorant organised a kiirtan program encouraged people to do like this (see note below). But they do not have any idea what they are doing. They want to do something good but in reality they are doing just the opposite.





Here is that announcement of that kiirtan program to cure our dear Dada Nigamanandji’s illness. It was an SMS from Mobile No.- +91-78386 94435 (Delhi / NCR mobile no., India):


“Baba Nam Kevalam kirtan, 11 to 14 hrs at Gadaipur Baba Qtr (not at Mandavali) on Sunday 20th FEB for speedy recovery of Ac Nigmanada Av. Lets attend and pray……”










“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 garden.

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 in 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…




A Few Medicines


Baba says, “Aloe juice is a medicine. Dried aloe sap is called musabbar

in Arabic. A type of rasa’injana also used to be prepared out of aloe

sap, or musabbar, which was used as medicine — it was used to treat

blood pressure and insanity due to gall bladder disorder.” (SC-3, p.109)


Baba says, “The retention-of-urine ailment that results when the

movement of the urine is obstructed is also called kabandha. The water

from soaked fenugreek, fresh date juice, palm juice, and sha’nkha’lu [a

conch-shaped esculent] are medicines for this disease.” (SC-3, p.103)



Read Full Post »

Date: 22 Feb 201 07:53:21 -0000

From: “Liiladhar Deva”

To: am-global@earthlink.net

Subject: Re: Unpublished Unique Handwriting of Baba







Yes, I read yesterday’s letter about stereotypes and have more to add – especially about certain stereotypes in our Ananda Marga.





Here is the hand-written message which Baba has written in both English and Hindi:


“Propagandists of communalism, provincialism, casteism, lingualism and any other ism should be strongly dealt with even if it is found that their charges are properly established.” – Baba (8 Jan 1961)


Such are the words Baba Himself penned on that day. It is a great teaching for all, especially those who are the vanguards of society.





In addition to the various stereotypes in the general society, there are certain stereotypes in AMPS also.


For instance, some feel that no matter how hard they try, females will never be smart enough to run their own organisation. They should always be controlled by Dadas. This is one of the prevailing stereotypes.


Secondly, some feel that overseas Wts are not and will never be devoted enough to become worthy of high posts like that of Sectorial Secretary. They feel this shortcoming is inherent to their being overseas and as proof they cite how Baba never posted any overseas Wt as SS. This is the logic and reasoning they give for essentially ruling out the possibility of making an overseas Dada SS. This is what they say to validate their stereotype.


But if we examine the situation more closely, we can better understand the situation.





We know that before 1990, there was a distinct dearth of qualified overseas Wts. That is why Baba did not choose those overseas workers Wts as SS, otherwise certainly He would have done so. Hence it was not because Baba thought that overseas Wts were inherently less capable. It was because at that juncture in time, the existing pool of overseas Wts were not of the proper standard.





Here is one example of many that shows how they were not qualified. Most overseas Wts in those days supported co-ed kiirtan where males and females dance together, even though this is distraction as males and female unintentionally bump into each other while dancing. This ruins the spiritual flow. Yet still today many of those same overseas Wts continue to support this dogma.


Whereas in AM, Baba has clearly mandated that there be strict separation of the sexes in all activities, including kiirtan. But those overseas Wts could not follow this guideline and instead allowed and even encouraged male and females to dance together.





So we have to think what was holding them back.


The answer is very simple: In the Catholic / Christian church everything is separate – schools and education etc. Still today it is like this. The popular movement in the west – back in the 60’s up to the present – was that males and females should be together in all social settings. That was deemed as progressive; whereas everything related with the church was looked upon as old-fashioned and dogmatic.


So the general society in those overseas areas thought that the separation of the sexes was not good; i.e. that separate was outdated.


Our overseas Wts became affected in this way and supported this popular movement. After all, that was deemed as “progressive”. Such workers did not use their sense of rationality and still today they are not using – not on this point. That is why some overseas Wts continue to uphold mixed-gender kiirtan. This isa all due to their weak mentality. They could not follow Baba on this point because their mind got stained by local pseudo-culture.





Many irrational things are gaining in popular support – both in the east and the west – but as disciples of Shrii Shrii Anandamurti ji we have to support that which is rational. For more on this critical point about mixed gender kiirtan where males and females dance together read here:







So this but one example of how many where overeas Wts got caught up in their local dogma. Other examples include points like circumcision and the Supreme Command where overseas workers did not understand the spirit of Baba’s teachings. For this reason, at that time Baba thought it best that such workers not hold higher posts like that of SS.


But that does not mean that overseas workers are inherently adharmic or aspiritual and will never be devoted enough to be SS etc. That is just one false stereotype or racist belief that a few are broadcasting today.


Hence we do not support this defective notion that our overseas Wts are incapable of being SS. Rather we adhere to Baba’s stated call.


“Propagandists of communalism, provincialism, casteism, lingualism and any other ism should be strongly dealt with even if it is found that their charges are properly established.” – Baba (8 Jan 1961)



Liiladhar Deva





Baba says, “At the time of initiation or shortly afterwards, those who do not

have a Sanskrit name should be given one by the ácárya/á. The word deva should

be suffixed to the name…the more the usage of deva as a title, the better it

is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)


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