Archive for February 23rd, 2011


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)



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