Archive for March, 2011

Date: Thu, 31 Mar 2011 22:23:42 -0400

From: Donald_G

To: am-global@earthlink.net

Subject: Story: Horses of Three Barns







In the aftermath of the recent unity meeting in Tiljala, a listing was issued of all the new postholders and next to their name was a code (KA) or (TF) indicating their group affiliation.


This reminds me of one story.





Once there were many horses. They were all living together but after some time they began fighting visciously. So they were split up into different camps. They were groupified according to various geographical regions: Borough farm, Harmond farm, and Taffu farm. The fighting continued: When they would go to graze they would quarrel and then return to their separate farms. Then one day some of those horses decided once again to live together. They thought they would live as horses, and not as Borough horses and Taffu horses. So they held a conference and the two horse farms shifted themselves to the same pasture. The Borough farm and the Taffu farm joined together. Yet even though they now lived under “one roof”, each horse still identified themselves as being from Borough Farm or Taffu farm. So even though they were “living together”, those horses would only eat and talk with horses from particular region: Borough or Taffu. And they were only friends with other horses from their region. They harboured nothing but hatred and animosity for horses from other areas. In that way they were branded according to their geographical area, and they kept that brand even though they now all now “lived together” in one central barn. Plus they fought like crazy, unable to truly generate a feeling of oneness. Seeing their brands, farmers and other animals were just laughing at the hypocrisy of such horses. Those horses tried to proclaim that they were united as horses in a single barn; but, in truth, they retained their old factional identities and branded themselves as Borought horses, or Taffu horses etc. And the fierce fighting continued – with seemingly no end in sight. And still today it is like that. Those horses cannot give up their brands and live together peacefully.





Regarding the above parable, is that not exactly what we are witnessing in the wake of the recent Tiljala unity meeting. Two warring groups had a meeting in order to unite themselves, yet afterwards they all kept their old group affiliation: “I am KA (Kolkata Administration)” or “I am TF (Third Front)”. So even though they held a “unity meeting”, they still identified with and branded themselves as a members of their own separate group camp, i.e. KA or TF.


That is why many are saying this was just a so-called unity meeting or a bogus unity meeting. Because in truth, not a shred of unity happened. Only those two groups reinforced their old factional alliances. It is all just a case of hypocrisy – nothing more. They are claiming unity with their tongues but in reality they are totally locked into their old group camps.







In the neo-humanistic outlook of Ananda Marga, all are human and no one should be identified as being from a certain group. But now look what has happened.


In the past all group affiliations were hidden. No one wanted to label themselves in any way. No one wanted to claim that they were part of a particular group. Rather all wanted to be thought of as being beyond all narrow sentiments. They were saying that others were making groups, but would deny that they themselves were part of any group.


Yet now we find that in the wake of the recent unity meeting, they are all openly recognising their groupist affiliations in front of all: KA (Kolkata Administration) and TF (Third Front). And of course we know that sitting in their own turf is the Ranchi faction.





The situation is just like a person who at first does not want to smoke or drink in front of their elders. But then once that person becomes totally debauched and addicted to drugs and alcohol, then that same person will leave all their shame behind and openly drink and smoke in front of their esteemed family members.


A similar fall has occurred with today’s groupists. In the past they would never openly admit that they were part of a group. Yet now they have lost all shame and worry and they proudly state their group affiliation. Indeed, in the wake of the recent “unity meeting” they have branded themselves as being KA or TF.


That is why many say that the recent unity meeting in Tiljala is totally bogus and devoid of any ideological integrity. Those group leaders who actively participated in the unity meeting on 25 – 27 March do not treat themselves as being disciples of Baba. Rather they classify themselves according to their own geo-sentiment.





For real unity, a distinct universal feeling is a must. Branding oneself as being KA or TF will never give rise to unity.


Baba says, “In this world we find different varieties of group sentiment and socio-sentiment. For example, a small group may be composed of only a very few people, which we call a family. There are still larger groups, such as castes, communities,(1) tribes and nationalities; and behind all those groups the same mental weakness, the same psychic disease, is operating. As a consequence of this disease, people confine themselves within a particular group, and due to this confinement, they suffer from different types of complexes…Within a gang of thieves, one of them says appreciatively, “Oh! The sleight-of-hand of such-and-such other thief is marvellous – he has made a fool of me!” Here one pickpocket is praising another, because they belong to the same group. But one who does not belong to that gang of pickpockets will never appreciate it.” (NH-LOI,


I anticipate that Baba will be gracious and those who have fallen in the quagmire of narrow sentiments will rise up and become true human beings and not just confine themselves to being KA and TF etc.






Note: Of course it is obvious to all that those in the Ranchi camp are yet another group. They did not have a big part in the above story but that does not mean they are devoid of groupist feelings. To the contrary, they are drowned in that as well.


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Date: 31 Mar 2011 19:18:46 -0000

From: “Maya Devii”

To: am-global@earthlink.net

Subject: Re: Why Didis Must Carry a Trishul






~ Part 2 ~



After reading the letter about why Didis must carry a trishul (trident),

a few of us discussed the situation and came up with these points.


(Note: The original letter of this series is pasted below for your easy






Everything Baba has done was totally revolutionary at the time,

including the creation of female wholetimers. Back then, in India,

females were not allowed out of the house. So to have wholetimer Didis

moving openly around the society was quite revolutionary. Many crude and

dogmatic people did not like the idea that AM was creating female

wholetimers, hence our Didis needed a way to protect themselves. Many

say that is also why our Didis are required to carry a trishul. This was

a way for them to defend themselves against anti-social elements.


Of course, all Baba’s teachings have lasting significance. What was

needed 30 years ago is most applicable today as well. Perhaps today,

more Indian ladies are allowed out of the house, but there continues to

be more crimes against women – in the form of rape, domestic violence,

and street crimes. This has been a terrible issue as there is a dramatic

rise of educated, professional women in India getting sexually attacked

by young males villagers.


As materialism grows more and more in India, women are looked upon &

honoured less as mothers and viewed more as mere objects of sexual






Given the overall social and sexual environment, where Hollywood and

Bollywood portray women as thing for male gratification, it is quite

important for Didis all over the globe to carry a weapon. Because men

are constantly being bombarded with lustful images and they become prone

to committing sexual crimes. It happens – both inside and outside AMPS.


A trishul then is a weapon which can act as a deterrent.


Of course we do not want our Didis to have to stab anyone. But the

greater point is that when the public has knowledge that our Didis carry

a trishul, then crude people will be less inclined to attack our Didis.

Because those crude elements understand that our Didis are not just an

easy target – they move around with a trishul.


So this deterrent factor is solid reason why Didis must carry a trishul.





As materialism spreads, females are looked upon more and more as sexual

objects. So even though women have more economic and social opportunity

than before, they are under greater threat of attack.


In such an environment, protection is needed. Everyone has the right to

protect themselves and our Didis should exercise this right. They should not

be easy targets or susceptible to an attack, whether it be a sexual

attacker or someone trying to grab their money.


Our Didis need to be prepared.


As stated in the first letter, we women are not as physically strong as

men. In other realms, we are certainly equal or even more developed and

mightier, but not in the crude physical sphere.


In that case we must be ready. Having a trishul is a great deterrent. It

will prevent many an attack. And of course if an attacker does strike,

then our Didis will be ready. They will not be defenseless or become

victims. With their tantric spirit they will retaliate.


I also like the idea (as stated in the first letter) of our Didis

learning judo or karate or some other form of self-defense. That is also

quite positive.


So those are the things I wished to add – look forward to hearing from




Maya Devii


Note: Here is the link to the first posting on this topic:




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Date: 30 Mar 2011 06:22:54

From: “Indrajit Deva”

To: am-global@earthlink.net

Subject: Story: When Logic Fails, Hypocrite Gurus…







We should all be critically aware about this piece of news / story that is floating around.


“As a result of continuous telephonic

pressures from Ranchi and also the ultimate legal threatening by Ranchi,

Kimshuk Da almost made up his mind to retrace his steps and disembark

himself from the arduous task ahead. But during meditation that morning,

Baba lovingly said to him: “When I wanted to adopt you as my laukik

son, you did not think for a moment and unhesitatingly left your

birth-parents in a fizzy. And when now Dharma needs you, the Dharmika

people want to ‘adopt’ you as their leader, why this hesitation?”


This type of thing has happened in all the religions. The preachers of Christian dogma, Islamic dogma, and today’s terrorists etc have all done the same thing. When they knew well that their words and ideas were garbage and that the public would not accept their false notions, then such religious preachers put forth the pitch that, “These are the words of God and I am merely the messenger”. This is the way that the dogmatic religions have functioned. Almost all dogmatic religions did like this. In the past and still today, such dogmatic preachers and fake gurus did not have the courage to claim those words as their own, so they said that they got such words directly from God. But no longer can rational people accept such dogma.


Baba says, “You know that religions are based on dogmas…They have always declared, “I am not speaking with my own voice, I am speaking with the voice of heaven. I am the messenger of God. Don’t take these words to be mine – they are the message of God, and so you will have to accept them. You must not question whether they are right or wrong; to question is a sin. If you question, your tongue will fall off!” They have tightened the noose of dogma around the people, so that they fear to take a single step over the line, thinking, “How terrible! If I do so I will be burnt in hellfire for eternity!”” (NH-LOI, Disc: 7)


When those fake gurus and religious opportunists have no logic or reasoning, then they proclaim that, “My God told me to do like this.” That is their special trick and now the handlers of Kinshukji are resorting to this same strategy.


Here I am not giving my judgment whether this PP election should have happened or not. I am only commenting on this particular type of claim and how this dogma was injected into some margiis’ minds. This type of thing will pave the way towards hell. No sane person should do like this.


The very idea that Baba came in Kinshukji’s dream and told like this runs 100% contrary to Baba’s written scriptures. No authority should resort to such a dogmatic and silly notion. All past and current dogmatic religious leaders have been exploiting the society with this very tool. We must not appreiciate this type of proclamation.


If we do not oppose this type of irrational approach, AM will surely turn into dogma. If this is allowed to go on, then tomorrow someone will claim: “Baba has come in my dhyana and he told that from now on avadhutas should get married.” Or he will tell that, “Baba told me that meat-eating should be allowed then more and more people will join AM.” Such opportunists will start this nasty method and then it will be very easy to do all kinds of nonsense.


Rudrananda is an A-grade hypocrite but even then he could not reach this top height of hypocrisy. Rudrananda never claimed that Baba told him to do what he is doing. And those criminal Dadas who were involved in the murder of Abhipremananda in Ananda Nagar, even they did not proclaim that, “Baba told us to kill him.”


Attached below is a top-notch reply to this situation. Dada Abhidevananda has done a wonderful job in attacking this dogma. He has nipped this dogma in the bud. So I appreciate his letter very much and have pasted it here for all to see.


If we do not oppose this dogma, then every Ram, Shyam, Tom, Dick and Harry will say, “Baba came and told me xyz and now we have to follow it – or else!”. If we allow this type of defective mentality to grow and fester then what about Baba’s teachings. Should they just be ignored and overruled.


Here is another example from Baba where He is warning against such type of nefarious activity.


Baba says, “In the Middle Ages some selfish people proclaimed to the backward masses, “I am the messenger of God. Whatever I say is a revelation from God,” just to inject fear and terror into people’s minds. Was it beneficial for humanity to have such doctrines imposed on them in this way?” (HS-1)






Note: Now please read this letter below from Dada Abhidevananda.


Subject: Kinshuk’s Sadhana?

Date:Mon, 28 Mar 2011 07:08:33 +0200

From: Acarya Abhidevananda Avadhuta

Reply-To: margiimail@googlegroups.com

Organization: Ananda Marga

To: Ananda Marga

CC: MargiiMail




Namaskar all,


Re: Kinshuk’s Sadhana



There are some people, particularly vocal revolutionaries, who glibly

speak many high-sounding words. Through these high-sounding words,

they sway the weak and sensitive parts of the mind. For instance, they

say: “My native land is like this, like that”… “We are such-and-such

race”… “We are a race of heroes and heroines.” This is how they

sentimentalize people. And, caught up in these geo-sentiments, the

people become devoid of rationality and also shout to the same tune.

At that time, they do not realize that their shouting is inspired by

false information.


Awakened Conscience (Discourse 9)

Published in: The Liberation of Intellect: Neohumanism


Another story told by Kinshuk to his followers purports to be a

meeting with Baba during Kinshuk’s sadhana. The following story is

highly reminiscent of the stories that Muhammad used to tell his

followers – a combination of humble brag and manipulative sentiments.





As a result of continuous telephonic pressures from Ranchi and also

the ultimate legal threatening by Ranchi, Kimshuk Da almost made up

his mind to retrace his steps and disembark himself from the arduous

task ahead. But during meditation that morning, Baba lovingly said to

him: “When I wanted to adopt you as my laukik son, you did not think

for a moment and unhesitatingly left your birth-parents in a fizzy.

And when now Dharma needs you, the Dharmika people want to ‘*adopt*’

you as their leader, why this hesitation?



Pretending that it is Baba speaking, Kinshuk once again reminds his

followers that Baba selected him as His legal heir. And, as Kinshuk

tells it (pretending that it is Baba’s words), Kinshuk was kind enough

to accept Baba’s desire… in the froth of a carbonated drink. 🙂


Then this treacherous fellow announces that Baba declared his

undisciplined, anti-ideological and anti-organizational actions to be

dharma. And not only that, Kinshuk tells us that Baba also described

those who follow him – none of them Hindi and most of them completely

unknown to Kinshuk – as the “dharmika people”. What a hypocrite! What

a nasty chap!



Abhidevananda Avadhuta


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Date: Wed, 30 Mar 2011 15:37:16 -0000

To: am-global@earthlink.net


Subject: Critical Point in Today’s World


“Ka’che na’hi a’so kabhu, e ki toma’r bha’laba’sa’…” (PS 486)




Baba, You are my dearest One. You have deeply linked Yourself with my

whole existence. By Your grace my each and every thought & movement is

centering around You. Baba, You are the focal point of my life. You are

my Goal. Baba, I love You so much. Even then You never come close to me.

You are always keeping Yourself far away and distant. Baba, what type of

love is this of Yours. I have so much heart-felt feeling for You, yet

You are not regularly manifesting Yourself to me. You are not even

occasionally visiting me.

Baba, by Your grace Your divine image immediately appears in my mind

whenever I come in contact with the sweet smell of flowers. When that

flower fragrance permeates the air I always feel Your presence. In that

blissful moment, I always think of You. It is Your grace. Baba, whenever

I feel happy, then suddenly You advent and shower Yourself in my mind

and heart. Baba, by Your grace in that instance You always come close.

Baba, You are the warmth of my heart– the vitality of my being. Baba,

all the hopes and aspirations of my life are revolving around You.

Baba, when I am not getting You in the deep core of my heart, then I

feel totally lost and restless. In that desperate situation, I just cry

& cry– weeping bitterly for hours on end. Baba, all my desires and

longings depend exclusively on You. Baba, You are so gracious; You are

my closest One. By Your grace You have filled my life and my whole

existence with Your divine effulgence & love. Baba, You are my

everything. Baba, I have only one longing: To be in Your close

proximity. Please be gracious…






As the global issues emerge in more serious ways, as technology

speeds up life, as so many things come to a head in this transitional

period, we have to be aware of Baba’s guidelines for keeping mental balance.





In this world we have so many duties and responsibilities, so many

things to do. Especially being Ananda Margiis our works are countless–

endless, or so it seems. Society needs help in all the directions, in

all the realms, and by Baba’s grace He has given us the pathway how to

proceed. So there is much to be done.


But one thing for us all to remember is Baba’s timeless teaching that to

successfully do anything in this life it demands having a free mind– a

balanced mind. That is, the mind should be free from all complexes.


Baba says, “To attain complete success in life, the fourth principle is

samata’bha’va, that is, mental equipoise, mental balance. There must not

be any complex in the mind — neither superiority complex nor

inferiority complex.” (Ananda Vacanamrtam, part 30)







Here Baba further points out the negative nature of complexes and He

simultaneously directs us to keep samata’bha’va, mental balance.


Baba says, “Complex of any sort – superiority or inferiority – is a

psychic malady, a mental disease. You must maintain a psychic balance.”

(Kolkata Dec 2 ’79)


Thus mental balance is one central target in life. We should aim for

this in all circumstances. And once we have it, & by His grace can keep

it, then that is one of the best attributes a human being can have.


Baba says, “Maintaining a balanced mind is one of the greatest virtues.

There are no complexes in a balanced mind. One neither feels inferior

nor superior to others; one never fears anybody nor ever gets perturbed.

One maintains a mental balance.” (AV-5)


So by striving for and achieving mental balance, then so many other plus

points come along with it. Then the mind will be complex-free, enabling

us to generate positive relations with one and all. Because when we do

not feel that we are better or worse than the next person, then it

becomes easy to establish a heart-felt connection. So that is one

distinct benefit.


In addition, Baba tell us that when one is in a state of samata’bha’va,

they will neither be fearful nor full of anxiety. They will remain in a

natural state of ease and contentment– not burdened by any negative

tendencies of the mind.


All these positive outcomes are a tremendous boon for human existence.





Without question, one of the top-most results of having a balanced mind

is that then one will be able to maximally help and serve others.

Because when we can feel their joys and sorrows and understand their

problems then we can also present them with the solutions. In that case,

by Baba’s grace, they can progress.


So with a balanced mind– with samata’bha’va– we can best lead a life

of seva, i.e. helping one and all to advance. And that is the dharma of

human beings: To make one’s own self great and make others great also–

“…to lead others along the path of righteousness”.





In contrast when due to lack of sadhana we are unable to attain a state

of equipoise or if we lose that stance of mental balance, then that

invites numerous problems for oneself and for others also.


In that case we are unable to weigh the pros and cons of life and end up

making poor decisions– lowering our own position and misleading others

as well.


For example suppose Ram or Shyam prematurely forms an opinion about

others, a conclusion which is totally wrong or off-base. Then that

invariably leads to problems and harms others. In that case, in the

future nobody will want to listen to Ram or Shyam’s words. Then that Ram

or Shyam will lose all their social prestige and respect. All these

pitfalls come from lack of mental balance.


That is why– among other things– Baba warns to stay balanced and not

proceed hastily.


Baba says, “Do not judge anyone to be good or bad hastily, nor express your

opinion.” (CC-2, ‘Society’ chapter, pt #41)


As we can feel, Baba’s specific guideline is that with a cool mind– a

balanced mind– we should view all the things in life, otherwise

countless problems will crop up.





Considering all the angles, by Baba’s grace it is clear that

samata’bha’va is one key point for human existence because with a

balanced mind we can help ourselves and help others. And that is the

greatest utilisation of this human life.

Hence as long as we are alive this should be our approach. Here

following is Baba’s dharmic mandate.


Baba says, “You should remain in this world and do your duty with a

balanced mind.” (SS-21, ‘Jaeva Dharma & Bhagavata Dharma’)


By Baba’s grace may we all get success in this grand endeavour.








Here Baba supplies us with the special formula for keeping mental

balance and not succumbing to any type of superiority complex.


Baba says, “People must always bear in mind that ‘Whatever I have

acquired is all by the grace of Parama Purus’a. If He decides that I

should not possess wealth [or any other quality etc], He will take it

away at any moment He wishes.’ So no one should feel pride about

anything under any circumstances.” (AV-16)


By seeing everything as Baba’s fathomless grace then we will not get

puffed up with vanity and instead will be able to maintain mental

balance at all times.





In His below teaching Baba teaches us how to keep mental balance and not

fall into the depths of an inferiority complex.


Baba says, “What about the inferiority complex, that makes you think of

yourself as inferior to others? You must have noticed that the minds of

those who are less educated become a bit diffident: ‘We don’t have much

learning.’ Again, those who are poor suffer from a similar diffidence.

‘We are so poor, and have no one to turn to.’ But what causes such

diffidence? [They forget that] everyone on this earth is a child of

Parama Purus’a; no one is big or small. All are related as brothers and

sisters.’ (DKG)


By remembering we are all the beautiful expressions of that Divine

Entity Parama Purusa, then no inferiority complex can creep into the

mind. Then we will keep our mental balance.





Baba says, “When samata’bha’va is lost, then one begins feeling that

there is a group of people far inferior to oneself. Such a pattern is to

be observed in the case of people who have come to the city from the

village. They say that they don’t feel like returning to the village, as

the villagers are illiterate and under-developed. This feeling is very

dangerous. And if such feelings creep into the mind as a result of

having acquired a little intellectual knowledge, the chances of

developing this complex are much greater in the realm of spirituality,

when a sa’dhaka begins feeling somewhat elevated with the development of

some occult powers and the feeling of a little bliss. In the second

stage of spiritual practice every sa’dhaka faces this test. One must be

very, very cautious, so that vanity may not develop.” (‘Dialogue of

Shiva and Parvatii- 3’)





Baba says, “The third fundamental of education is that teachers and

students should have a balanced mind.” (PNS-18, ‘Talks On Education’)


In His above teaching Baba guides us that mental balance is needed in

order to both guide and learn from others.





Baba says, “In order to have a balanced mind and to progress

spiritually, human beings will have to pay attention to the qualities of

the food they eat. The idea that ‘I will just do my sa’dhana’ and eat

any food, proper or improper’ will not do.” (YP)





Baba says, “Your duty is to utilise totally and properly this physical

body and mind. By thinking always of Him and talking of Him psychic

elevation takes place. Go on moving towards Him. In Him alone lies Your

individual good and social good. You have come with human body, human

intellect. Your human life will become fruitful. By His grace you have a

human body and human mind and you should also bear in mind that by His

grace alone you have to move ahead in life. By His grace alone He is to

be attained. You will attain Him — certainly you will attain Him.” (AV-22)




Brave Persons


Baba says, “Do not remain worried about your individual problems at all.

Be prepared to carry your own burden and be prepared also to carry the

burdens f others. Then alone are you brave. Be dagdhabiija. Everyone has

their own individual problems. Do not try to pass them on to others. On

the contrary, bear the burdens of others. No one is your enemy. Be ready

to bear the burdens of others.” (AV-30, p.4)



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Date: Tue, 29 Mar 2011 14:37:12 -0000
To: am-global@earthlink.net
From: Tara@mymail…
Subject: Why Didis Must Carry a Trishul


“A’ka’shabhara’ a’jake ta’ra’…” (P.S. 2523)


Baba, the sky of this amavasya night is filled with the stars. The
sweet, nectar-like breeze is blowing mildly. The mind is floating in
divine ecstasy from the known to the unknown world– towards its final
destination. Baba, ensconced in Your ideation, my mind is getting lost
in Your divine bliss. Baba, the lily flower is constantly looking
towards the sky; the aroma of flowers is emanating all around. They have
forgotten themselves and lost their awareness about their own unit
existence. They restlessly move in the attraction of one call. Baba in
Your longing I am sitting alone, counting the stars. I understand that
by Your grace I have lost myself in this beautiful
atmosphere and the attraction of Your love. Baba, You are ever-gracious
and You are always remaining by my side and guiding me. Baba, on this
amavasya night my heart is yearning and longing for You. Please grace me
by coming closer and still more close…


Most everyone has heard that Didis are required by Baba to carry a
trishul (trident). It is part of their uniform.

Everyone also knows that Baba’s each and every order bears great

To what degree all our Didis are following this code – only they can
truly say. I do know that my Didi does indeed carry hers. She and I have
discussed why and then I did more research by talking to others and here
is a summary for your review.

I would appreciate if others – especially more Didis – would share their
comments on this subject.


As we know, women have been enjoying greater social equality around the
globe, but still there remains lots of work to be done in this arena.

Regarding, in-born or innate qualities and potential, women and men are
equal in the more subtle spheres. We know that males and females can
equally progress on the spiritual path. A person’s progress is more a
function of an individual’s commitment to sadhana than any biological
difference. So in the more subtle spheres, there is no real gender
difference. And that is Baba’s teaching.

Baba says, “According to Ananda Marga, women have equal rights in each
and every sphere, so why shouldn’t they also have the right to attain
salvation?…So on behalf of the philosophy of Ananda Marga, and also on
behalf of the cult of Tantra, I hereby announce that males and females,
who are the boys and girls of Parama Purus’a, the sons and daughters of
Parama Purus’a, have an equal birthright to attain salvation.” (“An
Equal Birthright’)

However, we also know that Baba does indeed point out differences
between men and women. In some respects men are more developed and in
other regards women are more developed.

Baba says, “The number of cells in a female body is a little smaller
than the number in a male body. Again, from the viewpoint of
sentimentality, the number of nerve cells in a woman’s body is a little
greater than that in a man’s. That is why in areas needing intelligence,
knowledge and rationality men progress rapidly, and in areas where
success depends on sentimentality, women progress very swiftly. Through
the dispensation of God, men’s deficiency is balanced by women’s
sentimentality, and women’s deficiency is balanced by men’s resoluteness
and subtle propensive propulsion. And this is why in the sphere of
education, both men and women must be afforded equal opportunities.
Otherwise society will become crippled, and its all-round well-being
cannot be achieved.” (YP)

So clearly according to Baba there is a some difference between men and
women in the psychic sphere. Each have different strengths and taken
together, society is balanced.

Perhaps the most notable difference though comes in the more crude
sphere – on the physical plane – as the glandular system of men and
women are quite different. In particular Baba points out how the
physical might of men is more.

Baba says, “As the physical strength of women is less than that of men,
the latter should always endeavour to save the prestige of women.”
(CC-1, ‘The Social Relationship Between Men and Women’)

Baba says, “Generally, males have got much more stamina, courage…than
females. Females have less courage, stamina.” (YP)

So while in the most subtle sphere men and women enjoy an equal
birthright, in the more crude spheres there are stark differences
between men and women. And one certain difference is that men are
physically stronger.


Not only are men physically stronger, they are also more domineering and
more brutal. Tragically, much of this brutality is aimed toward women –
and much of it due to misguided sexual energy.

Domestic violence as well as rape continue to be a huge, if not growing,
issues around the globe. So many women become victims both in and out of
their own homes – in the west and in the east. Although women enjoy more
social freedom in the west, still abuse against women runs rampant.
Mostly because we are physically weaken than men. And in the east, each
and every day we hear of more and more cases of abuse. Plus in the
Muslim world, the violence against women has become well documented.

Much of this is also due to women being projected as objects of sexual
gratification in this male-dominate world. The movies, the media, the
advertising all point in this direction. Women are grossly objectified.
And in this era of extreme materialism, males’ sexual energy and
frustration leads to so many attacks against women – both inside and
outside their home.

This is all quite commonly known and accepted – no footnotes or
citations are needed.

Tragically, or even most surprisingly, women are not entirely safe
within the walls of AMPS. Certain males wt’s as well as margiis have
been known to create problems. More can be told about this by others.


My main point is this use of trident. None should think that it is some
outdated teaching like that of Sikhs who walk around with a sword and
hair piled on top of their head which was originally meant to safeguard
men from being hit over the head with a club.

Baba’s directive that Didis carry a trident bears great significance in
today’s world and is probably related with the fact that Didis are
supposed to travel in pairs, at least most of the time.

Women are susceptible in this world – due to our limited physical
strength. If all the men were enlightened the world would be much safer
for us. But that is not the case. Many men are still grossly dominated
by physical propensities and that leads to so much abuse against women.

Point being, our esteemed Didis must not fall prey to this and become
victims. Baba’s clear-cut message is that Didis should be prepared and
one such step of preparation is carrying a trident.


If we use our rational minds, we can think of other steps that Didis and
margii women can take. When sexual crimes and domestic violence are
occurring at such high levels, then every female must always be alert
and take precautions. We always have to think if we are in a safe
position or not. This precautionary measure will help prevent so many
cases of abuse and rape.

Even then our Didis are always traveling and they may get caught in a
bad situation, or at the very least one that is unenviable. So they
should be ready and prepared.

Beyond carrying a trishul, it is not a bad idea for our Didis and margii
sisters and all women to learn basic elements of self-defense. Martial
arts like judo and karate will help reduce the susceptibility of women.
We will no longer feel like victims.

To be honest, this is not yet a step that I personally have taken
directly in my own life, but as a mother I have enrolled my 10 and 12
year old daughters in Tae Kwon Do classes. Such classes not only improve
their agility but help them develop self-confidence and courage.
Basically, I wish them to feel prepared without scaring them into
thinking they live in a violent world. So we emphasize the positive side.

Of course martial arts are not a replacement for sadhana. Our aim is not
to become a black belt. We are sadhakas. But given today’s topsy-turvy
world, we have to be prepared.

And I feel that preparation extends to our Didis as well. And that is
what I have been told about why Baba has included the trident as a
mandatory aspect of a Didi’s uniform. It is a tool for safeguarding our
lady acaryas. Then it is their own prerogative if they wish to learn
some type of systematic method of self-defense as well. I would highly
recommend it.

Men are physically stronger and because in this present era the mass of
men are physically and sexually oriented, self-defense has become a need
for all women. And Baba Himself recognises this by requiring Didis to
carry a trishal.


By Baba’s grace I feel in my heart that He deeply cares for all His
children. He is watching and guiding us. His every teaching is important
and bears significance, including that of Didis being required to carry
a trishul. I hope this matter is not being neglected. Rather we should
use it as rallying point to prepare our margii sisters (including Didis)
for how to live in this world. No one should be susceptible or victimised.


Note 1:        From the World Health Organization

Revised November 2008

Violence against women

Key facts:

* Violence against women is a major public health problem and a
violation of human rights.
* A lack of access to education and opportunity, and low social
status in communities are linked to violence against women.
* Violence by an intimate partner is one of the most common forms of
violence against women.
* A wide range of physical, mental, sexual and reproductive, and
maternal health problems can result from violence against women.
* Many women do not seek help or report their experiences when
violence occurs.

Baba Loves All

Baba says, “Bihar is rich in natural resources; and its human resources are
also sufficient. Yet poverty is rampant. Without any delay, one healthy
socio-economic planning needs to be prepared urgently for this land. It is
the need to start this work. We cannot push Bihar, the golden crown of
history, into the mouth of darkness.” (Varna Vicitra, Pt-1 (H), p.66-67)

Note: Baba is the universal Father and He loves all. That is why He
encourages each and every local area and land. In the above quotation Baba
is speaking specifically about Bihar– yet Baba has told similar things
about Rarh and numerous other lands. But a few narrow minded people get
caught up in their groupist agenda. Thus when Rarh is mentioned then
certain groupist leaders brag up and down as if Rarh is the top-most place.
And they never get tired of singing the glory of Rarh. As if Baba only
talks about Rarh and that Rahr is the greatest place. And on that account
they propagate only those things which Baba has told about Rahr– as if
Baba did not speak about other places. Hence this is nothing but their
narrow outlook or psychic disease. Because Baba encourages each and every
area and Baba loves all.

Read Full Post »

From: “Shantatma Deva”

To: am-global@earthlink.net

Subject: Unique Practice to Enhance Sadhana

Date: Mon 28 Mar 2011 07:13:55 +0530







In the life of each and every sadhaka– in the life of each and every

A’nanda Ma’rgii– there is an inherent desire to make sadhana better and

better. This is the common feeling amongst all devotees.


To that end we follow Baba’s various do’s and don’ts. Before sadhana we do

half-bath, find a quiet place, do sastaunga pranam, and then sing and dance

kiirtan before sitting for meditation.


However in this ultra-modern and technological era, where machines and

gadgets often dominate our lives, there is the tendency just to listen to

kiirtan via a stereo etc– and not sing ourselves. This can happen. Because

that reliance upon technology can enter into every sector of our existence,

including our devotional practices like kiirtan. So while living in this

modern era we should be aware.


Because Baba’s guideline is that to get the real benefit of kiirtan then

one must sing– loudly.


Baba says, “To proclaim the glories of Parama purus’a, the Supreme

Consciousness, in a loud voice is termed ‘kiirtana’. The Sam’skrta root

verb kirtt means to ‘utter something loudly so that others may also hear

it’; thus kiirtana means to proclaim the glories of the Lord loudly for all

to hear.” (AFPS-4)


And here again Baba delivers the same message, in slightly different language.


Baba says, “Kiirtana means to utter good words loudly; not mentally, nor in

a whisper, but loud enough for everyone to hear. It is never done secretly,

but always openly…So devotees will openly sing praises to Parama Purus’a.

Kiirtana means, as I said a little earlier, to sing the Lord’s glory in a

loud voice.” (Ananda Vacanamrtam-7, p.36)


As Baba explains above, part and parcel of “doing kiirtan” means singing

kiirtan– not just listening to kiirtan. And best is to dance as well. And

then in this way one can get 100% benefit: A unique devotional feeling

overcomes one’s entire existence and one feels a deep sense of peace

within. This we have all surely experienced.





As we know there is an underlying science behind all our

spiritual-cum-devotional practices. And in this respect Baba guides us that

by singing kiirtan we are engaging more of the body’s organs than if we

just simply listen. By singing the mouth, throat, tongue, and vocal chords

are also involved. And this enhances one’s ability to focus on the kiirtan.


Baba says, “At the time of kiirtana, the vocal cord sings, the ears hear,

and the hands and feet dance, and thus all the organs are kept preoccupied

with the divine. They are not allowed to move wherever they want but are

kept engaged. There is a popular Indian superstition that when ghosts are

not kept busy they break the necks of their prey. Similarly, if the sensory

and motor organs are not kept engaged in the attainment of the divine, they

may lead one astray. Kiirtana is therefore most beneficial as it keeps all

the organs fully engaged in a spiritual pursuit.” (AV-8, p.13)


Thus by singing kiirtan the mind is more engaged in the devotional practice

of kiirtan than if one is just listening. And best is to dance also. And by

this way our sadhana will be improved.





Some may say or think that they do not have time to stop and sing kiirtan.

But the reply is that singing kiirtan itself need not take any extra time.

One can sing kiirtan while doing their mundane duties such as when cleaning

the kitchen or when bathing etc. So singing kiirtan itself can be done

frequently throughout the day. It is a way to spiritualise all our daily

activities and then when we sit for sadhana we will automatically feel the

difference. So while driving or walking or when preparing lunch, we can

sing kiiran. Actually, if we look carefully, we will come across some many

moments in our day where we can sing kiirtan in a loud voice– thereby

enhancing our devotional life.





And last but not least none should consider whether they have a “beautiful

voice” or not. Doing proper kiirtan is not a matter of singing in tune or

in a particular pitch. That is the important characteristic of kiirtan.

Because when we sing kiirtan Parama Purusa only thinks about the sweetness

and sincerity of the devotee’s heart– not the tune or melody. So no one

should suffer from any type of complex about whether they have a good voice

or not. That is not the point.


Rather we should always remember that we are only singing to please Parama

Purusa. And for this we simply need to awaken that devotional feeling that

is naturally inside us all.


Ultimately between Parama Purusa and the bhakta there is an inherent

relation of love– that is based solely on the heart. And with this feeling

we should sing and sing our kiirtan.





By Baba’s grace singing and dancing kiirtan brings tremendous bliss in the

life and enhances our sadhana. We should always remember that no matter

what circumstance we may find ourselves in, always He is listening to our

kiirtan. This is His unfathomable blessing upon us.


Baba says, “Everywhere you are with Parama Purus’a, and never in this

universe, nowhere in this universe, are you alone. So you are never

helpless. Wherever you may be, do your Kiirtana, ‘Ba’ba’ Na’ma Kevalam.’ He

is with you. You are never alone. Your are never weak. You are never

helpless.” (AV-12)








“Tumi a’cho, a’mio a’chi, a’r keu nei e tribhuvane…” (P.S. 2027)




Baba, You are my dearest One; by Your grace I love You so much. For me,

in this entire universe– tribhuvan*– only You and I exist. There is

nothing else in this whole creation except You and I. Baba, by Your grace

You have brought me here. And with Your love and compassion You are

nourishing me, always keeping me under Your shelter. Baba, by Your divine

grace I always receive Your tender love and care– both in times of great

joy and as well as during times of intense suffering. Always, in each and

every circumstance, I feel Your sweet and loving presence.

Baba, by Your grace You bless me with Your blissful touch in the

effulgence of the new dawn. Baba, Your charming smile gets expressed in the

blossom of the lily and in the flowering of the lotus. Baba, in the dry,

burning desert You are the soothing balm. By Your grace in that unbearable

heat You provide a cool oasis and lush verdant leaves. You are ever

gracious. Baba, You saturate my dreams with Your divine love.

Baba, in the form and fragrance of the sweet flowers, You dance and

emanate in the vast blue sky. Baba, You always manifest Your divine Self in

each and every cell of my being– as well as in the most distant corner of

my mind. Baba, by Your grace Your magnanimous effulgent smile shines like a

blissful lightening bolt throughout my entire existence– inside and out,

as well as in each and every pore of this vast, infinite cosmos.

Baba, You are that most effulgent and loving Personality– I surrender

at Your alter…



*Tribhuvan: The prefix “Tri” means ‘three’ and the term “bhuvan” means

‘world’. And here Baba further clarifies what He exactly means by

tribhuvan, or the three worlds:


Baba says, “Tribhuvana means the expressed world, the psychic world and the

astral world or, you may say, Causal World.” (AV-2)





Process of Channlisation


Baba says, “If people have a healthy body and mind their glandular system

will remain balanced and they can easily channelise their physical energy

into psychic and spiritual activities. This process of channelisation is

the only way to check the mental flow towards crude propensities.” (AFPS-9,

p. 35)



Read Full Post »

The Brahmana

From: “Ramlal Deva”

To: am-global@earthlink.net

Subject: The Brahmana

Date: Wed, 23 Mar 2011 18:32:28







Here is one story which contains one important teaching for

all sadhakas.





One sunny day a man left his house in search of his horse. His mind was

totally filled and burdened with thoughts about his missing horse. In

his long & arduous effort the man searched far and wide as he crossed

many villages, hills, rivers, streams and valleys– all in search of his

horse. Along the way there were countless wonderful and fascinating

sights, yet in his mind’s eye all he could see was his horse– nothing

else. His mind was consumed with that notion.


When the man finally returned home from his tiring journey his close

friends were amazed by how far he had traveled; and they asked him

numerous questions about what he saw on his fabled and remarkable

journey. They wanted to hear his observations about the vastness of the

earth and the beauty of the sky, as well as all the various other sights

he saw along the way. Yet the man could not comment on any of that; all

he could reply was, ‘I could not find my horse’.





As, we can all see, the man in the story got caught up in his own little

burdens. His mind became totally fused with thoughts about his horse to

such an extent that he could not even begin to conceive of anything

else. His whole reality was sunk in that.


Being sadhakas, we must never allow such things to happen to us.





In life so many things happen so if one is not careful then the mind

will just get caught up in that whirlpool of those events. Indeed it is

the common malady that step by step people burden themselves and allow

theirs minds to get preoccupied with family problems, job issues,

financial matters, health concerns etc. But in that troubled state of

mind one cannot move ahead.


The mind will just get burdened and one will be walking around carrying

a heavy load of thoughts or concerns. In which case– just like in the

above story– one will not be able to function. The real charm and

beauty of life will pass one by.





That is why Baba guides us that we should make it our strict policy to

keep our mind free from any burdens. We must not carry any burden of the

past, nor any burden of the future, nor any burden of the present. Our

minds must be totally free from these three burdens. That is Baba’s



Yassa pure ca paccha ca majjhe ca natthi kincanam’;

Akincanam’ ana’da’nam’ tamaham’ vru’mi Bra’hman’am’.


Baba says, “I will call that person a Brahman whose mind does not run

after any colour, who is neither obsessed by colour-laden thoughts of

the past nor influenced by such thoughts of the present…One must free

the mind from the influence of all colours.” (NKS, Disc #24)


In His above teaching Baba directs us to keep the mind cleansed of all

past, present, and future problems. That is the first half of his

teaching and the culminating idea of the shloka is that one must only

focus on the Goal– on Him. Then one will be able to do great things.

This is Baba’s eternal guideline.





So as sadhakas, our duty is to keep the mind light– to keep our mind

focused on Parama Purusa.


Baba says, “When you are to move fast, your mind should be light; if the

mind is heavy it will not be able to move fast.” (AV-31)


So Baba’s guideline is to keep the mind free, empty, and light. And the

only way to do that is to remember Parama Purusa.


Baba says, “You must always think of the goal. Always look to your

ideal.” (AV-1)





Thus in our day to day practical life one must take up the task to keep

the mind fixed on Him– and not entertain the three burdens of the past,

present, and future.


Baba guides us that if one is careful in this endeavour then little by

little the mind will always wipe away any burdens and move towards Him.

With practice this will become one’s habit until finally it becomes one



But if one does not take proper care then things will go in the opposite

direction and the mind will always be burdened.


So in our busy lives whenever we can, during each and every moment, we

should clean the mind. That means we must not get drowned by past,

present, or future events but rather must ensconce oneself in the Goal–

in the thought of the Great. And, amazingly enough, the more we attempt

this grand endeavour the easier it becomes until finally it is just

automatic, and always we feel His divine presence.


By such training and practice, our minds will always be clean, empty,

and free– i.e. fully absorbed in His thought, in His ideation.





So Baba’s grace and by our careful approach our mind will be unburdened

and free. And in that state one will surely become a tremendous asset of

the society– one will do something great.


Hence, as sadhakas, we should make it our regular habit to routinely

check and cleanse the mind by thinking exclusively about Him. May we

make this our regular endeavour as this is the inner secret for becoming



Baba says, “People who command reverence from society…admit: ‘We know

nothing. We only think upon Parama Purus’a and work by His grace’.”

(NKS, Disc #23)








Keeping the burdens of the past, present, and future in one’s mind

causes their entire existence to malfunction. One loses one’s own

abilities because of being overrun by too many useless thoughts and



It is just like when too many programs on a computer are open then the

computer can no longer function at even a basic level. The computer just

gets totally stuck and cross-wired by all those electrical impulses

running in different directions.


Similarly we should never allow such things to happen to us. Always may

we remain focused on the Goal. That is the quality of a real sadhaka.





“A’lo jhariye madhu ks’ariye a’ndha’r sa’riye tumi esecho…” (P.S. 1233)




Baba, You have come and by Your divine advent You are showering

effulgence, exuding nectar, and wiping away all darkness. Baba, You have

come– making the flowers blossom & graciously spreading happiness and

bliss to one and all. Baba, by Your august arrival everyone’s hopes and

longings have been fulfilled.


Baba, living beings were awakened by the deep yearning and pain of

longing in their heart. And with this feeling, in the anticipation &

hope of Your coming, they were awake, watching for Your arrival–

constantly looking towards Your path. Baba, this pain and longing of

devotees resonated in Your heart and You could no longer remain distant.

Baba, You have come and You are graciously pouring the basket of love–

satisfying everyone’s heart. The sleeping humanity has gotten new life

by Your grace.


Baba– that river which dried up and evaporated, and that song which

was lost in the oblivion– the current of that very river and the tune

of those songs You have graciously brought along with You.*


Baba due to Your august advent You have inundated each and every heart

with the nectar of devotion. This is Your causeless grace…



* The inner idea is that when Parama Purusa comes and He saturates the

heart with deep devotion, then all those feelings of love and which had

dried up start to blossom. In the above song, the river signifies the

flow of devotion and the song and melody refers to that subtler

expression of devotional feeling.




Not Easy To Bring Into Practice


Baba says, “While helping the poor people your vanity may increase. You

may think: ‘I have done this, I have done that. I am not an ordinary man.’

This is a psychic disease. Actually, vanity is a psychic disease, a psychic

ailment. But if, while helping a man, a poor man, or a diseased person, you

ascribe Godhood to him, that is, if you think, ‘I am not helping a man, I am

helping God in human structure,’ then vanity will not be encouraged. What

will be the reaction within the person? ‘This body, this mind, this wealth

has been given to me by Parama Purus’a, and Parama Purus’a has come before

me, God has come before me, as a suffering person, and I am paying back

that thing to Him. That is, the actual owner of this body, the actual

owner of this mind is He, and His wealth I am paying back to Him.’ So

there will be no vanity.” (DKG, p.197-98)


Note: Despite that fact that we are all aware about Baba’s above

teaching, nonetheless it is the common human weakness that we forget

about this point. Yet we all know His above guideline has great and

eternal benefits. For that reason we need to be reminded about this

divine guideline again and again. Adherence to this principle helps

establish one in the stance of divinity & immortality.



Read Full Post »

Date: Tue, 22 Mar 2011 13:47:08 -0700

To: am-global@earthlink.net

From: Mahendra Deva

Subject: Longevity: Curse or Boon







Around the globe it is the commonly held view that a successful life is a

long life. That is, people generally equate longevity of life with success.

In their general way of thinking, often enough, that is the complete equation.





Of course, in AM our view is quite different: Longevity in and of itself is

not the main factor or criteria of a successful life.


Specifically Baba guides us that human life must be filled with great works

and noble deeds– in a phrase, it must be an actional representation of a

high ideal.


Side by side Baba simultaneously warns us not to live a passive life–

devoid of any activity. Baba adamantly opposes such a static approach.


Baba says, “Mere survival is not enough; what is important is to live a

dignified life. The excellence of human life lies in action; it is through

action that human beings survive. They should aspire to live long while

performing noble deeds; it is futile to live just like an earthworm.

Indeed, each and every human being should vow, ‘I do not know how long I

will survive; but as long as I exist I will live a glorious life, not an

ignominious existence like that of an earthworm’…” (AV-33)


So according to Baba living a long life devoid of doing any good deeds is a

waste of human existence– rather that is the sunken plight of an earthworm.

Thus as human beings, our duty is to lead a bustling life: One that is

filled with high minded actions and guided by a benevolent intellect.





These days in this modern era with the advancement of science, many people

are living much longer lives in comparison to the past– but unfortunately

with regards to the quality of their existence, that has decreased



Because although many are reaching the century mark and living more

than 100 years, but by their existence it is blatantly obvious that they

are just existing like animals: Only eating, drinking, and sleeping etc,

nothing more.


That is why according to Baba’s dharmic stand, in this modern ere most are

just living the passive & degenerated life of an earthworm. Their lives a

pathetic display because they fail to utilise their human life for

something great– for something noble. So although people’s longevity has

increased, we cannot call their life successful.





And not only that, people often fail to realise that they will have to

undergo all the reactions of their actions. In which case living a long

life filled with negative deeds invites serious problems– serious

repercussions. It is a liability because people will have to suffer the

reactions of their bad actions.


Baba says, “If some bad actions are committed, naturally their consequences

also must be undergone.” (SS-11)


Thus per the law of karma, individuals must undergo the negative reactions

of their actions.


So when human beings are living long lives but failing to do good works and

instead filling their existence with crude activities, then their long life

amounts to nothing but a huge pile of negative samskaras. That is the end

result of their long life. In which case who can term that as a successful

existence. Rather it is a disaster as they have invited so much suffering

and pain for themselves in the future.





That is why Baba vehemently warns us about doing negative works– bad actions.


Ya’vanna ks’iiyate karma


Baba says, “The bondage of asatkarma [bad actions] is iron…One has to

refrain from bad actions so that the chains of iron might not be forged.”



So if one does any bad action then there is no escape. Immediately they

have bound themselves up in iron chains– that is Baba’s stern warning.

The only answer then is to refrain from doing misdeeds– sunk in

animalistic desires and devilish tendencies. And instead one should live

the life of a spiritual warrior, ever ensconced in noble works.





All in all in this modern era human life has tragically became something

negative because people involve themselves in degenerated activities

thereby incurring a whole truck-load of negative samskaras. This we can see

happening all around us in the general society.


The root problem is that most people do not utilise their life for a

greater cause. This happens because of a lack of a spiritual way of living.

Instead they just get caught up in the negative flow of the crude society.


So our duty is to form a spiritual based society so that common human

beings can utilise their life from birth to death. We have to help people

discover their innate human tendency: To live a life always in search of

divine bliss.


2-5: Tasminnupalabdhe parama’ trs’n’a’nivrttih


Baba says, “There is in the living being a thirst for limitlessness…”

(Ananda Sutram, 2-5)


Indeed by Baba’s grace everyone has the in-born desire to achieve

immortality– to lead a spiritual existence and attain Him.


So the best thing is to utilise this human life for real fulfillment,

otherwise one’s life is like the slothy existence of a slimy earthworm.

Overall then, for positive, spiritually-minded people a longer life is a

boon. But for negative people it is a curse.


Hence longevity of life is only something beneficial if that life is

utilised in a proper way, otherwise that longevity of life is nothing but a






Here Baba graciously gives us a special guideline for living a long,

successful life– one that is filled with peace and tranquility.


Baba says, “Spiritual practice makes the mind calm and quiet, and maintains

the nerves in a state of equipoise; and thus spiritual practice increases

longevity.” (AV-33)





By Baba’s infinite grace, He has showered His divine blessing on us by

bringing us onto the path of spirituality– thus making our lives successful.


Baba says, “You are all sa’dhakas, you are all spiritual aspirants…I know

certainly you will be successful…Kalya’n’amastu– May you be blessed.”

(DKG, ‘Three Vital Factors’)








PS Intro: In this song the devotee is talking with various natural

expressions such as the dark clouds and the flower pollen and requesting

them to ‘Please convey my heart-felt feelings to my Beloved, to my Parama



“Ta’re a’mi ceyechiluma prati paler pulake…” (PS 4773)




I have desired Him each and every moment of my horripilation. In my

excitement and joy, and in my blissful days, I wanted that He should remain

with me so we could celebrate together. This was my regular way of

thinking– my everyday desire. That is why while sitting in dhya’nasana

doing sadhana I searched Him in the effulgence of divinity– in my

hiranmaya kosa. Because I wanted to get Him and bring Him close to me.


It is so painful for me that my most adorable One, my dearest One, is

not coming to me. I do not know where He has gone. O’ black cloud, please

go to the divine kingdom and tell Him that with great hope and with

heartfelt longing I am waiting for His divine arrival. Tell that Divine

Entity, my dearest One, that since ages and ages I have been anxiously

waiting for Him– calling Him each and every moment, with the yearning of

my heart. O’ floating cloud, please go and convey this message to Him.

Because without Him my life is useless & meaningless.


My most adorable One has gone to some far distant place. I do not know

how to reach Him– how to get Him. O’ flower pollen, please float away to

His divine land, where finite meets infinite: At that tangential point. Go

there and make Him listen to my heartfelt tales. By that way His heart may

melt and He may come here.


O’ Baba, O’ my dearest One, please shower Your causeless grace on me by

coming close…



Note: When one’s mind is in a lower devotional state, then that sadhaka

generally feels quite satisfied and content thinking that Parama Purusa is

all around them. In contrast when one’s devotional longing intensifies then

in that higher state that sadhaka wants Parama Purusa in a more intimate

and loving way. That type of stronger devotional yearning makes the

sadhaka’s mind restless; and ultimately that extreme longing leads one to

moksa, final salvation.


This above song expresses the feeling of that higher devotional state

because the devotee has a very deep longing and strong desire to have His

closeness– the sadhaka wants to attain Parama Purusa.


So in the above song when the sadhaka proclaims that he does not know where

Parama Purusa is, that does not mean that the sadhaka is devotionally dry–

nor does it mean that he really thinks that Parama Purusa has gone far

away. The main thing is that due to his strong love for Parama Purusa, the

devotee wants Him in a more intimate way than he is currently getting Him.

That is why this upsurge of devotional longing comes– because his heart is



The entire point can be better understood with this following example.

Often times when a small infant is nearby its mother then it usually tries

to go closer and closer to the mother until finally that infant is on the

mother’s lap– being tightly embraced by the mother. So, comparatively

speaking, even if the baby is a few feet away from the mother then the baby

feels that their mother is very distant– because the baby has a deep

desire to be directly on the mother’s lap. Whereas a grown man may be 30

feet away from his mother but feel quite fine and content– because he does

not have the desire to be so close to his mother. So devotional longing is

not so much a factor of distance or proximity per se, rather it is related

with one’s inner desire and the intensity of one’s love.


Overall, there are two distinct scenarios when one’s mind does not feel any

spiritual longing at all. Firstly, that happens when people are materially

oriented and quite crude. Then in that condition then they do not feel that

they need Parama Purusa at all. Hence they do not have hardly an iota of

devotional longing in their heart. Secondly, when any great sadhaka finally

becomes one with Parama Purusa then all their longing gets totally

exhausted because their devotional heart has been fully satiated–

satisfied. They have become permanently one with their Lord. In that

condition all, one no longer feels any devotional yearning in their heart.

Because their entire being is fully ensconced in His love– they have

experienced that complete and final union with Him.




The Gospel of Neo-Humanism


Baba says, “Preach the theory of one spiritual inheritance– that every

living being is the child of the Supreme Entity and that all the people of

the world belong to the same family. This will have to be explained to

all– that there will be a clash between different nations so long as the

feeling of nationalism exists.” (PNS-4, p. 45)



Read Full Post »

From: “R Deva”

To: am-global@earthlink.net

Subject: Re: I do not Belong to any Group

Date: Mon, 21 Mar 2011 14:16:05 +0000






~ Part 4 ~



Everyone knows that in AM we are to follow Baba. His way is our way–

not any groupist, double-groupist, or triple-groupist approach.


Unfortunately, one new syndrome has sprouted in AM where some are

claiming, ‘I do not belong to any group’, but in truth they are

double-groupists or even multi-groupists.




A person says, ‘I do not belong to any group’, yet during AM programs

they read out Fake Ananda Vaniis from all the groups. Thus they are

double groupists because they are following the dogma of two different



Here is another example.


A person says, ‘I do not belong to any group’, yet they attend both the

dogmatic Mahaprayan program as well as the dogmatic Jamalpur tiirtha

program. Hence once again they are double groupists because they are

following the dogma of two different groups.


Of course, we should not follow the dogma of any group, but now what is

happening is that in the name of not being part of any group, some are

following the dogmas of all the groups.


In this latest schema then, a person can be a double, triple, or even

multi-groupist. That is the unfortunate way things are unfolding at

present in our Marga.





The same tragedy befell dogmatic religious worshipers in India. As more

and more deities came into being, simple worshipers began honoring all

the gods. In the beginning people were following Lord Shiva, just like

Ananda Margiis were meditating on Baba. But then as time went on, more

and more deities came into being and those worshipers of Lord Shiva

began incorporating all those dogmatic deities into their prayer system,

until there became an entire plethora of gods and goddesses: So many

idols, so many pujas, so many deities etc. This type of dogmatic

pluralism is the chief downfall of religion in India. And Baba strongly

condemns this faulty approach in His discourse, ‘Omnkarnath & Ista Mantra’.


In a strikingly similar pattern, in the beginning Ananda Margiis were

only following Baba. There was no question of doing anything else. But

after 1990 groupism started and ever since more and more groups and

sub-groups are sprouting up– just like mushrooms in a cow field. In

that event, some naive and some opportunistic people have begun

following the dogmatic ways of multiple groups. They attend a groupist

seminar here, participate in someone else’s Mahaprayan program, read

another group’s Fake Ananda Vanii, go to yet another rally, support one

group’s puppet BP candidate, and so many things they are doing. They are

following all the groupist dogmas– they are double or even

triple-groupists– yet all the while proclaiming, ‘I do not follow any






This tragic phenomenon of double groupism and multi-groupism must be

completely eliminated from our Marga. Single groupism must also be

stopped. But this double and triple groupism is even worse as it

reinforces all the dogmas: Scriptural distortions, Fake Ananda Vaniis,

MPD, tiirthas, wrong seminar system, and so much other nonsense.


So when anyone says, ‘I do not belong to any group’, then we must watch

them carefully and see if in actuality they are really a double or

triple groupist. Unfortunately, this is the way things have been taking

shape lately.





By Baba’s grace, all groupism– single, double, triple, and multi– will

vanish from our Marga in the wake of following one pristine,

neo-humanistic ideology.


Baba says, “Universalism does not depend upon any relative factor, hence

it is free from the vices of ism. Ism thrives on the angle of group

interest…Those who are eager to establish peace should

shake off [groupism] and other allied isms.” (PNS-4)








Right now, huge group clash is going on, but their fight is purely personal, i.e.

according to their selfish agendas. To undertake a truly dharmic stand, certain

ideological integrity must be maintained. The below letter reviews critical

ideological issues that must be addressed.


















“Pathe pathe ghuri toma’rei smari, dekhite na’ pa’i keno bolo…” (PS 2904)




Baba, I am wandering around on the path thinking about You. In my

journey of life I am moving ahead, ensconced in Your divine ideation. By

Your grace my life is passing in this way. Baba, even then I am not

getting You. I am putting forth effort in my sadhana but I am not

getting Your close proximity nor Your sweet, divine touch. Baba, I am

not feeling Your intimate closeness in the way I desire; please tell me

why that is. Baba, Your karuna’* is my sadhana. When You shower Your

grace compassion then my sadhana is blissful– otherwise my sadhana is

dry. So I am just depending on You completely. When You shower Your

karuna’ then that is my sadhana. Baba, why are You playing this type of

liila with me– why are You not always coming in close to me in my

meditation. Why do You remain so elusive.


Baba, You are the Goal of everyone’s dhyana. You are the Ista. Baba,

You are the dearest One; You are the terminus. In everyone’s mind and

heart, You are the most venerable one: You are varaniiyo. Baba, until

one gets You, they cannot be satisfied. You are the eternal and infinite

Source. Only You can satiate everyone’s heart. That is why everyone

loves You and yearns for You. Baba, please bring complete satiation to

everyone’s mind; please light the lamp of devotion. Sometimes my sadhana

goes up; sometimes it goes down. Baba, please light the lamp of devotion

in my heart so that it remains eternally effulgent.


Baba, although I want You to come close and sit and talk with me so I can see You,

although this is my desire but You do not come close. You are not coming

according to my desire. Baba, in that case, go on playing Your divine

liila; there is no harm. Because by Your grace whenever I call You– I

easily get You in the deep core of my heart. By Your grace I see that

You are sitting there smiling. For that very reason, I have surrendered

all my love unto You. It is Your grace. Baba, I want You– You are my

dearmost. Please make me ensconced in the depths of Your ideation,

eternally forever and ever.


Baba, with Your ahetuki krpa, please shower me with Your parabhakti…





Eternal Source of Energy


Baba says, “Because each and everybody in this universe gets energy

from Parama Purusa, He is the Supreme Source of energy.”

“This earth and all the other planets and satellites of this solar

system get their energy from the sun. The sun is the source of their

energy. But He is the source of the sun’s energy. And that’s why He is


“And that’s why I have said that there won’t be any thermal death of

this universe. Because He is jvalantam, He is present, and He will be

present forever. So there won’t be any shortage of energy in this cosmic

system, though there may be a shortage of energy in some particular

portion of the earth or the cosmos.” (AV-3, p. 26-27)



Read Full Post »

Date: 20 Mar 2011 19:27:44 -0000

From: “Anil Vijayan”

To: am-global@earthlink.net

Subject: Reverence to Guru is at Stake







As once again some are murmuring about changing the Supreme Command, let

us all take a moment to reflect on what it means to have a Guru and be

on the path of tantra.





As we all know, in tantra, Guru’s example, teaching, and word are

everything. We have all experienced how this is an invaluable feature of

being on the path. With reverence & surrender, the disciple must follow

Guru’s each and every order. That is the way tantra works: To do as per

Guru’s wish.


So the spirit of Guru pujanam is an essential aspect of tantra– it

creates a special link of love and reverence between the sadhaka and the

Guru. Without that there is no tantra.


Baba says, “Gurupu’janam – one must have reverence for the guru.” (AV-34)


Baba says, “Gurupu’janam: one should do as per the gospels of the

preceptor.” (SS-18)


Hence, Baba’s clear-cut mandate is that each and every disciple must

adhere to Guru’s expressed guideline. And indeed the devotee feels in

their heart that there is no other way, ‘I must follow what Baba has

given; that is what is most dear to me’. This is the innate feeling of

every Ananda Margii, of every bhakta. And this inherent yearning– along

with His divine grace– are what propel us towards the Goal.





However, yet again, some misguided jinanis are trying to misdirect

simple margiis by wrongly claiming that the Supreme Command must be

changed. And they have given all sorts of logic and reasoning which need

not be addressed here– nor anywhere.


Because all such attempts to change Guru’s Supreme Command are useless–

since they undermine the whole essence of tantra, and with it the

Guru-disciple relation.





In the recorded version of the discourse– ‘Mantra O Mantrajapa– given

in Morning General Darshan on 18 June ’79 in Kolkata, Baba Himself

states the term ‘Supreme Command’, in English. That itself is enough to

know that He approves of that very translation of the Bengali ‘Caram



So when the term ‘Supreme Command’ is His own selection of words, then

that should be honoured.


It is not that we are debating the translation of Carma Nrdesh into

Swahili, Portuguese, Thai– or any other language which Baba chose not

to speak. Rather the Supreme Command term is the very English term which

Baba Himself spoke. Hence there is no question of having it changed.

This is Guru’s given term: Supreme Command.





But some dry jinanis have the penchant to change everything– even the

Supreme Command– which is why Baba Himself makes explicit jokes about

such jinanis.


In Varna Vicitra part 2, in the last chapter Baba muses how when

proofing another’s writing, a jinani will even cross out the term

‘please’ and put ‘kindly’; and if the person had originally written

‘kindly’ then the jinani will mark it out and insert ‘please’. This is

the diseased approach of various jinanis. Their ego goads them to change

each word– to put their fingerprints on everything.


And it is this very same pettiness of mind which leads certain jinanis

to even change the words of Guru’s Supreme Command.


When, in reality, the term is not up for debate. Baba has Himself spoken

the phrase ‘Supreme Command’ in English then that is enough for us. What

He has given is gold and none should get duped into chasing after some

glittery tinsel instead– i.e. the false words of some jinanis.





The overall idea is that Guru’s guideline is everything in tantra. In

vaedic diiksa, the guru is not so important. But in tantra the relation

with Guru is everything. That is the greatness of tantra.


And verily true tantric disciples have been blessed with the inner

feeling that Guru’s every mandate is divine.


So when Baba is the Tantric Guru and when He Himself has given the words

‘Supreme Command’, then that is the term to be used– period.


It is just like how Baba has given the term avadhuta– then there is no

question of changing that to mullah, or priest, or pundit etc. Because

what He has given is what is best. That is His preference and it is that

preference which we must uphold.





By Baba’s grace, He has given us everything to progress in life and the

very essence of those teachings have been embedded in His Supreme

Command. As His disciples, we are not only to strictly follow the orders

given in the Supreme Command, but with reverence– with Guru pujanam–

we are to honour the name itself as that is the one Guru has explicitly



Baba says, “In Tantra, the greatest emphasis is placed on the

preceptor-disciple relationship… [and] also on the need for disciples

to make a total surrender to the preceptor in the early stages of the

Tantric path.” (AMIWL-9)







Baba strongly warns us about such tricky jinanis who wish to change

Guru’s teachings like the Supreme Command. Wherever they go, such

jinanis create hell and confusion in the society– for no reason other

than to show off their own intellectual extravaganza.


Baba says, “Such hypocrites want to misguide the people by their tall

talks alone…’Loka Vya’moha Ka’raka.” That is, ‘They create disease in

the minds of the people.’ Their aim is not to solve society’s problems.

Rather, they are the chief cause for the downfall, retardation and sad

plight of human society. The present crisis in today’s civilization is

due to them. Their theories are based on the psychology and intellectual

extravaganza of the hypocrite. You will certainly encounter many such

theories in the social sphere, the economic sphere, and other spheres of

life. This is not the problem of a single country, but of the entire

intellectual world. Again I repeat that the crisis in civilization today

is due to the intellectual extravaganza of these hypocrites, these

polished satans.” (PNS-6)


Thus jinanis are never happy nor ever satisfied unless they are puffing

up their own egos by putting forth their own false theories and

attaching their own name to such theories. That is what Baba is warning

us about in the above passage. And that is exactly what we see happening

with such jinanis who have made up their own fake term– Supreme Direction.


As Ananda Margiis, we are to uphold Baba’s original and chosen term,

‘Supreme Command’.










“Maner vyatha’ mani ja’ne, ca’pa’ a’che gopane…” – P.S. 463




Baba, I love You so much. The yearning and longing which I have for You,

everything is hidden deep within my mind. The feeling which is in my mind

nobody can understand– except my mind. If I want to express these ideas

and sing them to You in the form of song, then it is very

difficult to do. Because these are the inner feelings of my heart– and

are not to be shared in public. But I can sing those songs to You if

only You and I are there– nobody else. When we will be together in a

lonely place then I will surely make You listen to those songs which

resonate the inner feelings of my heart. Baba, the pain of my mind only

my mind can understand.

Baba, the Prabhat Samgiita songs which I sing in dharmacakra & other

programs, whatever I sing in those songs the feeling of my heart is not

expressed. Those songs which express my internal feeling I do not sing

in dharmacakra. What I will sing in lonely place that I will sing for You.

The language of the heart only the heart can understand. It cannot be

heard by external ears. In my practices, I feel in my heart that You are

and I am– and that except us there is nothing else in this entire





The Way Parama Purusa Evaluates


Baba says, “Do not think that those who are highly learned intellectuals

are elevated. In the realm of spirituality even illiterate persons can

reach the Goal, leaving those intellectuals behind. Parama Purusa does

not consider the intellectual qualification or intellect. He evaluates

everyone with the measuring scale of how much love one has for Parama

Purusa.” (SS-14, p. 91, Saharsa DMC, 27 June 1980)



Read Full Post »

Date: Sat, 19 Mar 2011 18:02:42 -0000

To: am-global@earthlink.net


Subject: Very Good Way to Learn







As sadhakas, our duty is to learn and grow from each and every

circumstance. Here Baba has given us the secret how to accomplish this.





Every Ananda Margii is familiar with Baba’s divine blessing: Sarve

bhadra’n’i pashyantu, meaning “See the bright side of everything.” After

so many DMC’s and spiritual gatherings, Baba would bestow this blessing

upon us, by His grace.


In His 1988 Shra’van’ii Pu’rn’ima’ discourse, Baba has given us one

special explanation of what it means to “see the bright side.” So

although we may have heard Baba’s blessing – Sarve bhadra’n’i pashyantu

– countless times, we may not be fully aware of its inner spirit and

practical application in our daily lives. That Baba has beautifully

explained on the occasion of Shra’van’ii Pu’rn’ima’ in 1988.


That day, in His elaboration of “see the bright side”, Baba explained

that everything in this universe is a mix of the three gun’as: Sentient

(sa’ttvika), mutative (ra’jasik), and static (ta’masik). Thus, everyone

and everything contains at least some amount of both sentient qualities

and static qualities. If sattvagun’a is more dominant then we call that

person or thing, “good”; and if tamahgun’a is more dominant then we call

that person or thing, “bad”.


Here the chief point is that everyone and everything – no matter how

good or bad they are – has at least some good qualities. And seeing the

bright side means finding and recognising those good aspects. The great

benefit is that this allows us to learn from every situation and every



For instance, a person may be a thief and a confirmed sinner, but that

person may also be an excellent planner and organiser. They may have a

great talent to prepare for a given task. In that case, as sadhakas, we

should have the flexibility of mind to see that goodness within that

thief and emulate their unique talent. By that way we can grow and

develop. That can only happen, however, if we are able to see the bright



Thus we are always to take brahmabhava (spiritual ideation) and think

that all have come from Him, so everyone – even a thief – has some

bright spots. As sadhakas, this is our approach. In that way we can

learn from everyone. That is Baba’s guideline.


The easiest thing in the world is to look at that same thief and just

think he is a useless sinner who has no redeeming qualities. Blinded by

this dark and diseased outlook, we will not be able to understand what a

great planner and tactician that thief is, in which case we will not be

able to learn from him.


Here the point is not whether the thief should be absolved of their

crimes. The operative factor is how we view that person. If we see the

bright side, then we can find whatever goodness they invariably possess

– because after all everyone has at least some good qualities, no one is

100% bad – and then we can learn from those good characteristics.


The basic spirit of “see the bright side” is to be able to learn

something from everyone. That is Baba’s special message and explanation

from His 1988 Shra’van’ii Pu’rn’ima’ discourse. By that way we will be

able to grow a lot, by His grace.





The above situation of seeing the bright side is akin to the work of

homeopathic researchers. When they see a poisonous snake they do not

just think that it is dangerous and deadly and should therefore be

discarded; those researchers see that snake in a benevolent light – i.e.

they see the bright side – and by that practical outlook they are able

to use that poison from the snake to make a medicine. Because one

inherent quality of that poisonous snake is its medicinal properties.


And it is like that with so many people and things. Everyone and

everything has its positive aspect and to overlook that good quality is

to miss out on an opportunity to learn and grow.


A person may be extremely lazy but side by side they may have great

knowledge of computers. In that case we should not just tag them as lazy

and walk away; we should also be able to learn from their technical

abilities as well. But this can only happen if we see the bright side,

i.e. take note of their finer qualities.


Each and every interaction in life presents us with such an opportunity.


Indeed if we think more deeply, we can come up with innumerable examples

of how we can learn from those who are seemingly full of unfavourable

characteristics. By seeing the bright side we will be able to find and

learn from their good qualities.





That is why in that same Shra’van’ii Pu’rn’ima’ discourse Baba guides us

that we are to be like a honey bee, not a fly. A honey bee will always

find the sweet spot. If a person is holding a garland the honey bee will

land on that garland. In contrast, if that same person has a wound, then

the fly will go straight to the wound. The honey bee always seeks out

the nectar and the fly always encircles the sores.


Likewise, as human beings, by seeing the bright side we will come to

understand that glorious qualities that a person has just like the honey

bee does, and not get caught up in only seeing the negative aspects of a

person like the fly.





So the main benefit of seeing the bright side is that it allows us to

learn in all situations from all people. In that case we will

continually evolve and grow. That is Baba’s special message from the

Shra’van’ii Pu’rn’ima’ gathering.


At the the same time, there is a tertiary benefit as well. By seeing the

bright side we will be able to serve others. Because we will be able to

bring them close and help them transform their lives.


For example, if we only have disdain for a particular thief and view

them only with disgust, then we keep them at arm’s distance in which

case we will not be able to help them. Whereas if we see them in a

sympathetic light and think that certainly that criminal has some good

quality, then that creates a bond, in which case we can help them make

their life meaningful.


No one is to be tossed aside and called rotten forever. We are to help

everyone become moral citizens and enter the path of sadhana. By seeing

the bright side, we are able to best serve others.


If we just think that someone is 100% bad, then we can never serve them.

And by serving them, we can not only help the individual rectify

themselves and make society better, but we also fulfill our human

dharma. It makes us better as well.





On that 1988 occasion of Shra’van’ii Pu’rn’ima’, Baba’s main emphasis is

on finding out one’s good qualities so that we may learn from them, and

in that process invariably we will be able to serve others as well. That

was His special teaching for us on that day.


However, there is also a distinct danger involved in failing to see that

bright side. That too we should be aware of.


If we just see the dirt that others have and make crude jokes or always

talk ill of others, then that is a total waste our time on this earth.

Yet unfortunately, that is how many pass their days. They just gossip

about co-workers, or speak negatively about those whom they do not like,

or it plays out in so many ways. But there are two major dangers involved.


First, there is no social benefit and society will not be improved by

such derogatory and degrading talk, and secondly, those who indulge in

such negative gossip will actually become like those negative things.

That is the way mind grows – it becomes like its object of ideation.

That is Baba’s distinct warning.


So if one talks about another’s laziness, greed, or dirtiness etc, then

that person too will become lazy, greedy, and dirty.


Thus if we are not seeing the bright side, then we are seeing the dark

side in which case we will just become diseased, degraded and crude.

That is the very clear and inherent danger.





By Baba’s grace He has given us this great teaching – “See the bright

side” – and by taking brahmabhava and seeing the good within all, we can

learn and do so much. By this way of thinking, the mind becomes bigger

and bigger which leads to a more elevated stance in life. We should see

every occasion an opportunity to learn and grow, then we will truly

embody Baba’s grand teaching of “see the bright side.”


Sarve’tra sukhinah bhavantu sarve santu nira’maya’h;

Sarve bhadra’n’i pashyantu na kashcid duhkhama’pnuya’t.


Let everybody be happy

Let everybody be free from all ailments

Let everybody see the bright side of everything

Let nobody be forced to undergo any suffering or exploitation








One other aspect of seeing the bright side is in our Proutistic

endeavours. Part and parcel of Prout is to fight against exploitation

and injustices. We do that in order to help the downtrodden people. In

that case, seeing the bright side means pointing out all the ills in

society in order to make it better, more livable for one and all.


By this formula also, we grow as sadhakas because we are taking up the

call to help those in need. Thus pointing out the defects, whether

inside or outside AM, is also part of the teaching of, “Seeing the

bright side”. Here are links to other letters raising this aspect.











“Sa’garebela’y gun’e baluka’y cale gelo mor…” (P.S. 4607)




O’ Baba, my entire day has passed on the shore by the sea counting

the tiny grains of sand. I see now that the deep, dark night descends.

Baba, You did not care to look at me. You forbid me from passing my time

like this, nor did You tear me from the snares and bondages of my

mundane attachments. O’ Parama Purusa, I have spent my life submerged in

petty gains and material indulgences and You did not prohibit me or

dissuade me from these worldly allurements.

Baba, by Your grace, You gave me immense wealth and blessed me with

the intelligence to destroy my petty ego. Baba, You are so gracious, You

gave me sufficient strength to serve the suffering and help those in

need, even then my conscience did not awaken. Baba, although You gave

everything but because my mind did not develop in a spiritual manner, I

have spent all my time counting the grains of sand. Baba, I could not

ultise the strength which You have given me. And instead I just wasted

my time sunk in my own selfish, petty desires.

O’ my Dearmost, now in the depths of this darkness, I roam this

desolate beach in search of You. By Your grace, I am no longer

interested in the oysters or the sand. Baba, when will that resplendent,

spiritual dawn arrive where I get that very Divine Entity to whom I

belong. O’ Parama Purusa, I belong to You, I want only You.

Baba, my whole life has passed – wasted in vain – collecting

material, worldly achievements. At the end of the day, by Your grace I

realise that I should no longer waste my time. Baba, I want You and only

You, the eternal and most loving One…



NOTE FOR PS #4607:


Baba has introduced this song with an ancient vedic shloka. He has done

this with a small number of songs in His Prabhat Samgiita collection and

on some occasions the singers sing the shloka as well. Here is the

shloka presented before PS 4607.


Asu’rya’h na’ma te loka’h andhena tamasa’vrta’h;

Ta’m’ste pretya’bhigacchanti ye ke ca’tmahano jana’h


This shloka has also been explained in some of His discourses as well.


Baba says, “A person who is moving away from Parama Purus’a is heading

towards total annihilation, towards mahatii vinas’t’i.” (NKS, Disc: 15)


The meaning or sense is that there is one hell or layer of darkness in

the human mind, and if one gets stuck there they cannot understand the

spiritual realm. Instead they think that mundane things are great.


Such was the predicament of the bhakta in the above Prabhat Samgiita,

until finally, by Baba’s grace, the sadhaka’s mind emerged from that

darkness and longed for Him.


Read Full Post »

Date: Fri, 18 Mar 2011 14:26:01

To: am-global@earthlink.net

From: “Priyanath C Deva”

Subject: Noose




== NOOSE ==



Inside– and even outside the Marga– people want to know the secret for

gaining success on the spiritual path. How is it that one can escape

from the serpentine noose of maya and reach to that Supreme Desideratum.

Verily, there are so many tantalizing allurements in this world, then

how is it that one can free oneself from these attractions and reach to

life divine.


By Baba’s grace He has given us the answer. And perhaps it is best

expressed by this following story.





Once one king asked a great yogi saint, ‘How can I gain success on the

path of divinity?’.


In reply the saint told the king to do sadhana.


The king said, ‘Yes, I of course do sadhana, but invariably I fall

asleep while meditating. So then what should I do?’.


The saint answered, ‘In your kingdom you have a prison, and inside that

prison there are so many inmates, and some of them are going to be hung

for their crimes. On the night before they are to be executed, do you

think that they are going to sleep that night?’


‘Of course not, most likely they will not sleep at all– not even one

wink’, said the king.


The saint responded, ‘Exactly. They think their time on this earth is

short and soon they will die– hence they cannot rest. Likewise, to

succeed on the spiritual path, you must adopt this very same notion: You

are not going to remain on this earth permanently. And in fact, you

might die anytime– even very soon. If you think like this and remember

this, then you will certainly do what is most important right away, and

focus fully on your goal. Then you will be extremely alert and sincere

in sadhana and it is sure that you will proceed along the path of

divinity and get success.’


That was the very fruitful answer which the saint told to that king.





The above account is one famous story and sure enough it is wholly

consistent with Baba’s teaching: One must think that anytime the god of

death can knock on your door and snatch away your life. That is the

mindset one must have when doing sadhana.


Baba says, “The scriptures say, Grhiitvaeva keshes’u mrtyurn’a’

Dharma’caret: that is, during spiritual practice one should think that

the god of death has already started pulling one’s hair – that one’s

death is imminent. And accordingly one should work sincerely and

vigorously; one will have to do a great many noble deeds within a short

period.” (SS-11)


Thus only when one realises the extreme temporal nature of this world,

can one truly progress on the path of sadhana.





The reason why it is so important to develop this strict mindset in

sadhana is because this world is full of allurements and attractions.

And so long is one is enamoured with these pleasures– like money, fancy

jewelry, the opposite sex, big houses, prestige, etc– then it is not

possible to march quickly on the path of spirituality. Because one’s

mind will be full of those worldly desires & allurements.


As Baba says, every human being has come from animal life and those

baser propensities are still– to some or more degree– active in each

and every person. So people are easily attracted to the mundane

allurements of this quinquelemental world. That is ‘Part A’.


And the ‘Part B’ is that people think that they have come to live in

this world forever. Even when faced with death, they think that death

will never befall me.


Along these lines, one time a devayoni yaksa asked Yudhisthira, ‘What is

the most surprising thing about human beings?’.


And the wise Yudhisthira correctly replied, ‘People think that they have

come to live in this world forever. Even when carrying the corpse of

their dead friend to the cremation ground, they cannot believe then

death will one day come to them as well.’ (Ref: AV-29 (H))


Thus everyone is attracted to the allurements of this world, and

everyone thinks that they are going to live on this earth for ages and

ages and ages. No one can believe that one day they too will perish. So

they pass their days pursuing so many worldly pleasures and comforts–

like wealth, name, fame, beauty, etc– and they think they will enjoy

those things up to eternity. That is the way their life unfolds.


And this is how the noose of maya keeps people stuck in the endless

cycle of birth and death.


According to Baba, it is only possible to extricate oneself from this

never-ending affair, by taking a strong resolve. If one thinks that,

‘Death can come anytime to my door and I must reach my goal before this

happens’, then and only then will one not be swayed by the short-lived

attractions of this world. Rather one will be vigilant in sadhana and

get success.





Just as a seed without water will not sprout, similarly a sadhaka who

thinks that this world is their permanent abode cannot progress on the

path of spirituality. One must think that this life is fleeting and that

at any moment one can die. One must adopt the basic feeling that, ‘I

have a short time to reach my goal’. This is the food or fuel that will

enable one to gain success.


Without that, one will drift from one worldly allurement to another.

That is the common problem that binds most every human being on this

earth. They may or may not have some passive or theoretical

understanding that one day they are going to die, but, practically

speaking, they live their life on this earth as if they are going to

remain here forever. All their plans and programs are geared along this

idea. I will buy a house, I will get lots of money, I will have a fancy

car, everyone will honor me, I will become a person of respect, and this

will continue forever and ever. People’s plans are like that. In this

way maya bounds them and they cannot get success in spirituality.





Thus one must remember the ephemeral nature of their life on this earth

and always remember their goal. And then one more thing is needed to

succeed in order to escape the noose of maya.


One must ask Parama Purusa– one must ask Baba in dhyana– to please

grace them in sadhana. One must think, ‘O Parama Purusa, You are my only

respite from this mundane world, only You can pull me from the grip of

Maha Maya. So please shower me in Your infinite compassion so I can feel

You in my sadhana, please allow me to tread the path of spirituality and

reach unto You. O’ Baba please be gracious.’


With this final ingredient, one is sure to get success.


Baba says, “O Parama Purus’a, grant me devotion – that devotion which

will enable me to love you every moment in newer and still newer ways.

For you are endless and your expressions are also endless. If I learn

how to love You, I will be able to love You in endless ways. My life

will become effervescent with the sweet rhythms of the infinite. My life

will attain its highest fulfilment.” (NKS, Disc: 26)








Some do sadhana and just wonder why they are not feeling bliss or why

they are not getting samadhi. However, this is not the right way to

think about the situation. Sadhana itself is act of taking the proper

effort or engaging in the practice of meditating. We are trying to

ensconce the mind in a certain ideal. The mind may or may not cooperate,

but we are to go on trying, growing and developing and with that sincere

effort, by His grace, one day– step by step– we are sure to get

success. So no one should give up or be frustrated that they are not

getting samadhi. Sadhana is the practice and that is what we are to do

twice daily, at minimum.





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)





“Prabhu toma’r liila’ apa’r, buddhite ke bujhite pa’re…” (PS 507)




O’ Prabhu, Your divine liila is beyond all human comprehension. Merely

relying upon one’s own minute intellect, who can understand Your vast

cosmic liila– no one. Baba, You are present in form as well as in the

unexpressed universe. You reside within everything and You are also

surrounding each and every one. Baba, You are infinite. Baba, by Your

grace You are present in the depths of the deep blue ocean as well as in

the whiteish fog of the tall mountain peaks. Wherever I look or see and

even in the places that I cannot see, everything resides within Your mind.

Baba, You are present in the poreless, solid stone and lac, and You are

also present in the revolving seasons. You are in the mobile as well as

immobile entities; You are everywhere. Baba, whatever I think and even

what I do not think, everything resides within Your mind. Baba, You are

so vast.

Baba, Your liila is fathomless; I long for Your causeless grace; Baba,

I want Your shelter, please grace me…


Read Full Post »

From: “Shantatma Deva”

To: am-global@earthlink.net

Subject: Re: ‘I do not Belong to any Group’

Date: Thu 17 Mar 2011 09:43:24






~ Part 3 ~



With the upcoming meeting on 25 – 27 Mar just a few days away we must

all keep ourselves alert to the central problem that has plagued

our organisation since 1990.


Here we again reflect on what it is like to be a Wt, and even margii,

in today’s factional climate as well as what it means to be part be

wholly independent of any groupist affiliation.


It is not at all easy being a Dada or acarya in this present era:

Groupism is rampant, donations are down, and so many things are going

on. So it just is not an easy, time. If one does not acquiesce to

groupist demands and factional pressures, then often Dadas are

marginalised and victimised.


That is why, in this present era, I have full sympathy and deep regard

for those who are trying to sincerely carry out their duty of acarya:

Teaching sadhana and morality, and following 16 Pts etc. And if anyone

has the courage and strength to openly declare, ‘I am not a groupist, I

do not belong to any group’, then I truly hold them in high regard.


And I hope others will also consider the above when assessing the

strength of our Dadas.





Within that niche of acaryas– amongst those who claim not to be

affected by the tidings of any group– there are a few who undermine the

sanctity of the proclamation, ‘I do not belong to any group’.


Because that particular statement carries a strong vibration, expresses

a wonderful courage, puts forth a call to dharma, yet if in saying that

one continues to follow the various groupist dogmas, then that is not at

all good. And it stains the very glory of the statement, ‘I do not

belong to any group’.


For example, if one says, ‘I do not belong to any group’, but then reads

out the Fake Ananda Vaniis from all the groups– as happened at one

retreat– then can we really say that Dada is not a groupist. Because

what should have been done is that one of Baba’s original and true

Ananda Vaniis should have been read at Ananda Purnima, not some groupist

concoction / Fake Ananda Vanii.


Similarly, come the time of the dogmatic Mahaprayan or dogmatic Jamalpur

tiirtha, then a Dada who claims, ‘I do not belong to any group’, should

not then be recruiting margiis to attend these factional programs. Yet

that is what we see happening.


And the strange thing is that, some of these so-called non-groupist

Dadas do not just partake in the events of one faction, they indulge in

the groupist dogmas of all the camps. Because by that way they get extra

money, good food, a desirable posting, and other perks. So this scene is

not at all becoming of an acarya, and it undermines those sincere Dadas

who truly are keeping groupism at arms length.





All this brings the question then, ‘What does it mean not to belong to

any group?’.


Does it merely mean not putting your name on their groupist roll call,

yet participating in all their functions: Attending meetings of every

group and rallying around all their dogmatic ceremonies like Mahaprayan

and Jamalpur tiirtha programme, manipulated BP elections, and scriptural

distortions etc. Obviously not.


Not belonging to any group means not getting mixed up in or following

any groupist dogma. That is the cent-per-cent meaning of that statements.


So if one Dada bravely ascertains, ‘I do not belong to any group’, then

we must first watch and see if they read out Fake Ananda Vaniis, or if

they take money on the side from any group, or if they convince others

to attend the dogmatic Mahaprayan programme, or if they attend any

groupist meeting.


Why do I say like this, why write such a letter. Because now, opposing

groupism has become the fashion. It is in vogue.


Hence various Dadas are telling, ‘I do not belong to any group’, as they

think then margiis will give them due respect and support them

financially etc. For that reason, various Dadas tell like that. It is a

winning proclamation: ‘I do not belong to any group’.


But that phrase is rendered meaningless the moment such Dadas attend any

groupist party as a so-called ‘outsider’ or ‘neutral person’.


That does not exist. It is just like saying that, ‘One is not part of

any crime gang, yet one accompanies various thieves of different gangs

when they rob banks or steal from old ladies etc. Then the whole idea of

saying, ‘I do not belong to any gang’ is absolutely meaningless, nay



Similarly, to say, ‘I do not belong to any group’, but then to

participate in all kinds of groupist dogmas and factional meetings is

totally hypocritical. Yet so many Dadas do like this.





And that has, at minimum two negative reactions or poor effects.


Firstly, it undermines the integrity of those Dadas who really are not

supporting any group or any factional agendas.


Secondly, it fails to support our AM mission. Because our aim is to put

forth Baba’s ideals, yet if one is mixed up in groupism in any way,

shape, or form, then it is then impossible to be an example of Baba’s

teachings. Then one can never propagate the ideals of AM.


Hence, if any Dada is giving lip service to the phrase, ‘I do not belong

to any group’, but then lending his mind and body to all kinds of

groupist propaganda from all the various factions, then their stance is

totally hypocritical. And, please excuse me, but they are ruining their



In a sense, then they are worse than groupist captains like

Sarvatmananda and Rudrananda etc. Because those group leaders at least admit

to being part of a particular camp and they only follow the dogma of

their group; whereas various Dadas say they are not part of any group,

yet then follow the dogmas of all the groups. In that sense such

so-called non-groupist are worse than Sarvatmananda and Rudranana

because (a) they are being hypocritical, and (b) they are following more






I consider the ideal of an acarya to be one of the highest things of

life, and those can only be acaryas if they are free from any groupist

tendency. Merely saying, ‘I do not belong to any group’, and then

succumbing to each and every groupist dogma like Fake Ananda Vanii and

manipulated BP elections, does not qualify one as a non-groupist, let

alone an acarya.


Baba says, “Those who have the responsibility to show the path to others

should be of superlative character with the most refined conduct. They

and their followers must move constantly towards all-round development

and shreya [ultimate spiritual attainment]. Persons who teach such

well-regulated behaviour to others by their own conduct are called

a’ca’ryas…The a’ca’rya should give direction and guidance in every

work, big or small. When he is to impart any duty to anyone, he should

be strict, strong and exact, like a diamond. He should never consider

social position, wealth, rank, etc.” (AV-31)


As Baba tells us above, a true acarya must be strict on the path of

dharma not be swayed by any group sentiment; and this must be reflected

in their conduct, not just in their parrot-like tongue that speaks, ‘I

do not belong to any group’.





By His divine grace, we will overcome this problem of groupism and the

first step is by recognising who is who. Only those who sincerely adhere

to Baba’s mandates– renouncing groupism in thought, word, and deed–

can be thought of as being true in their sadhana and mission of life.

Recognising such persons and following them will lead to greatness and

the end of groupism.


Baba says, “That is why I say that you will have to dedicate yourselves

to His feet wholly and unreservedly. You will earn godliness in

proportion to the extent that you surrender yourselves, and finally,

after merging that acquired godliness of yours in His Entity, you will

attain eternal bliss.” (Subháśita Saḿgraha Part 3)















“Toma’ke peyechi a’mi…ahetukii krpa’ kare nebe ele dhara’ dite..” -PS





Baba, You came in my sadhana with Your sweet effulgence. I got You in my

mind. I want to remain holding You up to eternity. My mind does not agree to

leave You at any cost, in any condition. I will not leave You. I did not have

proper sadhana so with Your grace, You hold me. Not because of my sadhana or

virtue. By Your causeless grace, You came down and let Yourself be held by me.

Oh Baba…




Meaning of Baba’s Blessing


Baba says, “That which leads to one’s physical, psychic and spiritual

well-being is called ‘hita’; that which leads to one’s psychic and

spiritual well-being is ‘kalya’n’a’; and that which leads to one’s

spiritual well-being is ‘ks’ema’.” (AV-8, p. 47)



Note 1: Most of the time at the end of His discourses Baba gives His

blessing, Kalya’n’amastu– “that which leads to one’s psychic and spiritual

well-being”. But unfortunately in English translated books the editors have

simply written it as “Let there be welfare”. Obviously then this is not working



Because the term ‘welfare’ is commonly used in crude materialistic

societies where there is no sense of spirituality or Godhood. And Baba’s

blessings are always related with Divine blessings; as Guru as Parama Purusa,

as Taraka Brahma, as Mahasambhuti– He blesses divinely. But that divine

quality is conspicuously absent or missing entirely from the mundane term



So when our new margiis read, “Let there be welfare”, then they may think

that it is related with a court case, or children’s problems, or getting

some unemployment bonus etc. Because even here in India the Social Welfare

Department is just one mundane group that distributes food rations at a

lower profit or helps in flood circumstances, or does other types of

external dealings etc. Means they do not do anything in the realm of

spirituality– and in all the countries it is like this. That the ‘Welfare

Dept’ is just involved in crude things.


The culminating idea is that: Baba’s blessing is divine and welfare is a

mundane term.


Note 2: Sometimes Baba gives His blessing saying Kalya’n’amastu, sometimes

Baba begins His blessing with Hita’, and sometimes with Ks’ema’, but in

each case the editors of our AMPS books incorrectly put “Let there be welfare”.


Hence the editors of the various books are responsible for such blunders.

It is our dharmic duty that such errors should be corrected according to Baba’s



Note 3: Specifically in AV-34, p.37 the mistake appears in the book like



“Kalya’n’amastu [Let there be welfare]”


So this is a wrong and misguided translation that the editors did.



Read Full Post »

Date: 16 Mar 2011 10:52:39 -0000

From: “Shivadayal Deva”

To: am-global@earthlink.net

Subject: Special Significance of Dolya’tra




“Toma’r tarei kato vyatha’ tumi ki ja’no na’ balo more…” (P.S. 3636)




Baba, You are the all-loving and omniscient One. Then how is it that You do not know how much longing and pain I have for You in my heart, please tell me. Days come with the hope that You will be coming withYour sweet smiling face, and I will receive You by offering a garland. In this hope my days pass in waiting, but in the end the night come and my eyes floats in my tears. The whole night passes in my unfulfilled longing for You.

Baba what a tragedy I have brought upon myself by loving You. Why I love You I do not know. My whole life has passed crying in longing. Even then my mind does not want to forget You. You have tied me in the bond of Your love.

In the distant sky the shining of crimson sum tells me that ‘I am not alone’. O’ my eternal Sakha*, across the cimmerian ocean You are ever-awake.

Baba please grace me; without Your grace I cannot reach unto You…


*Sakha = Baba says, “‘Samapranah sakha smrtah’. Where love and devotion are so overwhelming that it appears as if there is only one entity in two bodies, such a pair of is known as ‘sakha’. The bhakta, the devotee, is the sakha of Parama Purusa, because the bhakta can never think of Him as a separate entity from Him. Here he altogether forgets that he is separated from God. That is why Parama Purusa is also a sakha to His bhaktas and the bhakta is the sakha of Parama Purusa…You should also know– you should remember this truth– that the only well-wisher that you have in this universe…the only sakha is Parama Purusa.” (AV-6, p. 75-6)






Spring festival is upon us– coming 18, 19, 20 March. Of course for sadhakas, the change of season itself is not such a dramatic of critical event. Morever, our interest in spring festival is its spiritual meaning.


As many sadhakas may be aware, the practice of Guru Puja is deeply linked with the inner spirit of spring / colour festival. Here following then are some guidelines about Guru Puja which have been sent from our family acarya.


Most margiis know that Guru Puja means the offering of our mental colours to Guru. Hence Guru Puja is also termed as Varnarghyada’n– the offering of colours. And how one ideates during Guru Puja is highly important. Using the various tanmatras in our Guru Puja helps greatly in this process. Below are some techinques for consideration.





Of course in the practice of Guru Puja, every sadhaka offers a lotus flower. So after kneeling in the proper posture one should close their eyes and with the palms open visualise the form a mental lotus.


The colour of the lotus will be the colour of that worldly object which is most dominating or disturbing to our mental flow during sadhana. For instance if one is facing financial difficulties or if one is just greedy for money, then that sadhaka should visualise a green lotus– or the dominant colour of money in their locale.


The idea being that each every material object has 5 tanmatras, or inferences. All the tanmatras should be utilised in Guru Puja when offering a mental lotus. This gives one very strong and positive effect. And the five tanmatras are: Sound, Touch, Form, Taste, and Smell.


So money has its own crumpling sound when it gets stuffed into a bag or taken out of a wallet. And it has a special touch of smoothness because it is paper.


So when doing Guru Puja the lotus takes on the sound of a crumpling type of sound and the touch or texture of that lotus will be very smooth like paper.


And since the third inference is form, then that is the time to visualise the colour of the louts, which in this case is green.


Then 4th tanmatra is taste. And the taste of money is known to all. So when doing this practice then in one’s hand the green coloured lotus made of smooth paper is there. And if ever one will taste it, it will taste like chewing on dry paper.


Then the 5th and final inference is smell. That also should be utilised in Guru Puja. Hence the whole lotus which get pictured in the mind takes on the smell of money.


This is the first aspect for performing Guru Puja.





When these five inferences of sound, touch, form, taste, smell are present in the mental lotus, then one may start chanting:


“Akhanda mandala karam…”


But at the same time we should be strictly aware not to prematurely begin the chanting of the Guru Puja mantra until step by step, all the tanmatras are properly incorporated into one’s mental lotus. Then and only then should the chanting of the of Guru Puja mantra be started.


‘Then after completing the chanting of each round of our Guru Puja mantra:


“…Gurureva Parama Brahma, Tasmae Shrii Gurave Namah”.


Then one should offer that very mental lotus at the feet of Guru Shrii Shrii Anandamurtiji- Who is sitting in front of me.





And here following Baba Himself has given this below guideline which is highly linked with how tanmatras are to be used in that practice of Guru Puja.


Baba says, “Any object which creates bondage in the mind has its own particular colour. In those early days people used silver coins. While thinking of those silver coins, their minds would be coloured silver. Today, people’s minds are coloured by the thought of paper currency. When someone thinks of an iron safe, one’s mental object becomes the iron safe. When someone goes to the bank to deposit money, the bank’s signboard becomes his or her mental object… All such things become a person’s mental objects, one by one. The mind always takes something as its object, each object having its specific colour.” (NKS, ’97 Edn, p. 174)


And like that each and every tanmatra or inference takes effect in the mind. So in our Guru Puja practice they should all be offered to Guru. Baba guides us as follows.


Baba says, “Surrender all one’s mental colour to Parama Purus’a, and thus free oneself from the bondage.” (Namami Krsnasundaram)


Baba says, “This is significance of the Dol Liila’, the Spring Festival.” (NKS)





Hence the process of Guru Puja is closely related with colour festival / spring festival. Now again, for those living in the northern hemisphere, the day of spring festival, or color festival has come. The exact day being March 20, 2011.





Before further examining the inner spirit of spring festival, Baba guides us what is the misguided traditional understanding of this festival– also known as Holi here in India.


Baba says, “In Indo-Aryan mythology there is mention of a king named Hiran’yakashipu. His sister, Holika, was a woman of violent nature. She was a cannibal. (You should note that she was a cannibal, not homivorous. A human eating another human is called a cannibal, whereas an animal eating human flesh is called homivorous. Holika was a cannibal, whereas a tiger is homivorous). The people out of anger burnt Holika alive the night before the full moon, and to celebrate this occasion, they arranged a festival of joy which was called Holikadahana (the burning of Holika). That is why even today in northern India particularly in the Punjab and Uttar Pradesh, this Holi festival is Celebrated.” (AFPS-5, p.4)





This following teaching of Baba represents the inner spirit of color festival.


Baba says, “The inner significance of the Dolyatra [Color Festival] is this: ‘By surrendering all the colours of my mind to You, I want to become colourless.’ This surrender to the Supreme Consciousness propels human beings towards Him. So this colour festival is not merely an outward play; it is a psycho-spiritual phenomenon. This very psycho-spiritual phenomenon is operating behind the process of varn’a’rghyada’na (offering of colours):’Oh Lord, make me colourless so that I may move towards You without any hesitation’.” (NH-LOI, ’99 Edn, p.29)


And once again Baba gives another inspring aspect of this special occasion of Spring Festival.


Baba says, “The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours; it is meant to offer Him the colours of different objects which have dyed the mind. When this practice of offering your own colours — your own attachments, becomes natural and easy, you will then merge in Him. Then you will have no need for any colour, for you will become colourless — you will go beyond the reach of any colour. Your unit-ego will become one with the Cosmic Ego. Whichever way you look you will see only Him in His ever-surging glory.” (SS-3)


And in a similar light Baba guides us as follows.


Baba says, “The inner significance of Dolya’tra is, in the swinging vibration in which the entire universe is vibrating, I will also be vibrated.” (AFPS-5)








Here below Baba reveals that dogmatic, externally-oriented festivals like Holi etc have absolutely nothing to do with the dharmic inner spirit of Dolyatra (color festival).


Baba says, “The psychology behind this [internal] Dolya’tri festival is to give one’s mental colour to Parama Purus’a. The inner idea is, ‘Let my mind vibrate in the same way as the Cosmic mind is vibrating’. This [internal] Dolyatra has no relation to the Holi festival of north India or the Phalguy of central and east India, for it [the internal offering of colours] is something purely psychic.” (AFPS-5)








Baba says, “Those of the same age will play with colours and flowers among themselves in the morning of the full-moon day. The youngsters will offer the same at the feet of the elders, and the initiate at the feet of his a’ca’rya. (But the elders will not offer colours and flowers to the youngsters.)”

“Then, in the afternoon, all will perform collective Iishvara Pran’idha’na and Varn’a’rghyada’na (using a’viir [coloured powder] or flowers of colours of their own choice). At the end, all will play among themselves with this a’viir or these flowers without distinction between young and old, initiate and a’ca’rya. Do not offer these colours or flowers at anybody’s feet. But if, while people are playing, they do touch anybody’s feet, that should not be considered wrong, in A’nandamu’rtijii’s opinion. (Men and women should not exchange colours and flowers with each other.) Finally, there will be a collective meal.

“The following day, continue merry celebrations at your residence and have a procession with ta’n’d’ava dance in the afternoon. Continue collective merry celebrations in the evening.” (CC-1, p. 45)




Special Creation


Baba says, “There is one defect in jinanis. Two jinanis cannot agree on any point. Among them, many jinanis believe that agreeing means accepting one’s defeat. Indeed there are some godly qualities in jinanis. Such as they can speak in flowery language. Or that with their grandiloquence they can prove day as night, and night as day. If in daytime one jinani tells to anyone that it is night, or if during the night they tell that it is day, and if the next person does not accept what the jinani is telling, then the jinani will use the their logic and reasoning to prove that person as a top-grade fool. And he (the jinani) will make it look like this one simple thing the next person could not understand. Because of this in the scriptures is it said, ‘Mathitva…’ Meaning, that if an unfathomable amount of milk is turned into butter and whey, then jinanis argue and quarrel about the whey and in so doing the butter gets rotten and destroyed.” (Varna Vicitra (H), p. 49-50)



Read Full Post »

Date: Tue, 15 Mar 2011 106:29:34 -0000

From: “Motilal Deva”

Subject: How Even Good People Mess Up

To: am-global@earthlink.net







We all want to move ahead in life and leave old habits behind, but it is

not always so easy. Often a person gets trapped or ensnared by past

behaviours. The mind clings on to “old ways of doing” and gets entangled

in past samskaras.


For instance:


A) A vegetarian fully aware of the negative effects of eating meat walks

past McDonald’s and then turns around, goes inside, and eats a

hamburger, or perhaps one day he visits a friend’s house and eats a

vegetable dish that contains a fish sauce.


B) A drug counselor, who’s been “clean” for ten years and passes his

days teaching others about the ills of doing cocaine, gets arrested for

snorting cocaine in the basement of a pub.


C) A sadhaka who’s been leading a sentient life for many years reverts

back to his old pre-sadhaka behviour by watching Hollywood / Bollywood

films in the evening and skipping over his sadhana routine.


We have all heard or seen such things transpire, either in our own life,

in the life of others, or, most likely, both.


Of course it does not have to be as blatant as the examples above. It

can be as “simple” as reverting back to any past behavior such as eating

sweets, or sleeping too much – even when we know that behaviour is not

good for us. We know but even then we do it.


How and why do such things happen?


None should think that these events just happen to crude people. Even

highly talented and successful people fall prey to this trap. Even our

esteemed acaryas have experienced such falls, big or small. What is the



According to Baba and His teaching of Ananda Marga ideology, the cause

and solutions to all these events are deeply rooted in spiritual science.





Here Baba points out the five types of avidya’ and it is the last one –

abhinivesha – that pulls human beings back toward their crude behaviors

of old.


Baba says, “In a human being, klesha-vrtti is caused by avidya’.

Avidya’, that is, the cardinal ignorance, is arranged in five stages.

Those five stages are avidya’, asmita’, ra’ga, dves’a and abhinivesha.

These forms of avidya’ are the causes of the birth of klis’t’a’-vrtti.”



Baba says, “Defective cognition causes five kinds of afflictions, which

are also known as the five Avidya’s: avidya’ (negative force), asmita’

(egotism), ra’ga (blind attachment), dves’a (repulsion) and abhinivesha

(self-obsession).” (AMIWL-9)


Thus it is abhinivesha which drags us back towards our dark past.


Because the mind is fully aware about the past – but not aware about the

future. Naturally then, it is quite easy for the mind to think about the

past. It is a known entity. And then, once it thinks about the past, it

is just a matter of time until one starts following those old patterns

of behaviour. This is the common cycle or downward spiral.





Here Baba explains the key point about why abhinivesha is so dangerous.

The tricky thing about abhinivesha is that in cent-per-cent of the cases

the person involved knows that doing xyz is bad, even then he does it.

Such is the strong pull or allurement of abhinivesha.


Abhinivesha: Svarasovahi vidus’ohpi tatha’ ru’s’hobhinivesha.


Baba says, “The last one and the most dangerous one is abhinivesha. Even

the learned persons and the jina’niis, the scholars know that this is

this and that is that or what is what and which is which. Even knowing

everything they are entrapped by certain propensities. This particular

nature of weakness is called abhinivesha. Several times you would see a

teacher moving his fingers as if he is using a cane. In class room he

uses cane. Now there is no cane in hand but he is moving his finger in

that style. A drunkard knows that drinking is a very bad practice. Even

then he can not give it up. These are all examples of abhinivesha.” (AV-2)


Even when the rational mind is aware that stealing, oversleeping, lying,

or overeating is harmful, still a person easily falls prey to their old

behaviours. That is why it is so dangerour: despite our awareness of the

inherent danger or harm, even then we resort to that action.





As human beings we are mostly guided by sentiment – it is rare for one

to be exclusively guided by rationality and ideology. By His grace we

can and will achieve this, but most commonly human sentiment pulls

people in one way or another.


In addition, that familiarity with ones old behaviors (samskaras)

creates a deep impression in the mind. In that case, within our own mind

we have a tendency toward animalistic or static habits.


This is the case with everyone. Thus between the laws of karma and our

sentimental mind, the human psychic plane is a breeding ground for

abhinivesha. That aspect of avidya’ ma’ya’ grows like weeds in the human






Here Baba points out how everyone – even great and talented people – get caught in the clutches of abhinivesha.


Baba says, “Svarasova’hii vidus’o’pi tatha’ru’d’ho’bhiniveshah – “Even a

great scholar, a highly learned person, who knows what is proper and

what is improper, is still driven by his inherent reactive momenta, and

knowingly moves towards improper and undesirable things.” This mental

disease, which is in fact a crude movement driven by avidya’ [ignorance,

force of extroversion from the Cosmic Nucleus], is called abhinivesha.”



In each and every land and country there are examples of well-known,

well-educated people who knew better but still got caught in the

hell-fire of abhinivesha. And in the end, they suffered terribly for it,

often ruining their lives.


A few years ago, the very, very popular and well-respected governor of

NY was caught in total scandal. For years and years he was a district

attorney who fought hard against prostitution, and then while governor

he himself got caught visiting a prostitute while on a business trip to

Washington. He was obviously quite aware about the negativity and danger

of prostitution, even then he himself got lured into it. In result he

lost his job, faced severe public humiliation, and destroyed his family

life as his wife and four teen-age daughters were aghast at what their

father had done.


This next case is more well-known. The former President Bill Clinton had

been caught cheating on his wife before he became president – he knew of

all the hazards involved – even then he fell into that trap again while

president. We all know the details. No need to repeat them here.


The main idea is that even when one has full and complete knowledge of

the horrors and defects of doing certain wrongful or crude acts, still

one falls face down in the mud because when those ideas start swirling

in the mind, it is not easy to overcome the temptation.


That is why even good people mess up and ruin their lives due to the

nasty curse of abhinivesha. This happens everywhere.


Indeed without sadhana, one is sure to fall prey to abhinivesha in one

manner or another. And even with sadhana, we can see that often people

get caught, to some degree or another, if they are not cent-per-cent






Here Baba shares with us one story about abhinvesha.


Baba says, “Incidentally, I remember a story. Once there was an

alcoholic who realized, by studying good books and generally cultivating

his knowledge, that addiction to wine is a very bad habit indeed. Under

the influence of Vidya’ shakti he even made a vow to give up the habit

of drinking on the next auspicious day. When that auspicious day came he

marched resolutely past the wine bar he used to frequent. When he was

ten steps past the wine bar he said in self-appreciation, “Well done,

mind. You are so firm in your resolution to kick the habit of drinking

that you’ve succeeded in taking ten steps past the wine bar.

Congratulations! Today I will reward you for your courage. Let’s open

two bottles of wine!” After that the alcoholic continued to visit the

wine bar regularly and drink large quantities of wine. This story is a

beautiful illustration of abhinivesha or psychic obsession.” (AMIWL-8)


The force of avidya known as abhinivesh is so strong that even when we

have been defeating that very problem, still it can crop up and ensnare

us. Because abhinivesha resides in the deepest, darkest corner of the

human psyche.





By Baba’s grace there are a number of solutions, and we must adhere to

most or all of them in order to conquer the age-old psychic ailment

known as abhinivesha.


1) Reading the shastras – books of Ananda Marga – give us the knowledge

and inspiration and lead a proper life, away from our past samskaras.

Svadhyaya then is very important. However, svahdyaya alone is not

enough. Theoretical knowledge can only bring us so far in life. We must

also fortify ourselves with practical experience.


2) Singing kiirtan is a great way to divert the mind from old thoughts

and invite a spirtual newness or slow in our psychic arena. By singing

and dancing and ideating on Baba, then we can wash away the ill-effects

of abhinivesha from the mind.


Baba says, “The human brain is limited, and its nerve cells also have a

limited capacity: they cannot tolerate these growing complexities.

Kiirtan gives bliss to Parama Purus’a in the mental sphere, and it also

brings joy to human beings both individually and collectively; it leads

them on the path of welfare and frees them from all these complexities.

It removes all the diseases of the intellect and allows people to think

easily and in the proper way.” (AV-22)


3) Doing sadhana is another very important practice for overcoming

abhinivesha. Our sadhana system, as we all know is very scientific. It

combines two distinct features or philsophies: As you think so you

become & the channelisation of mind. With these principles at work in

nearly every lesson- and most certainly in 1st lesson and dhyana, then

one’s entire mental stratum get cleaned and pointed towards the Supreme

Entity. In that case all one’s past samskaras related with abhinivesha

get smothered and removed from the mind.


4) Surrounding ourselves with satsaunga helps ensure we stay on the

proper path. Good company keeps us from reverting to old behaviours.

That is why satsuanga is looked upon as a key ingredient for attaining



Baba says, ‘Satsaun’ga provides a positive psychic environment. Good

company leads to liberation whereas bad company is the cause of

bondages.” (Yoga Psychology)


Thus if we continually divert the mind towards Parama Purusa using the

aforementioned practices and approaches then it is sure that we can

overcome the trappings of abhinivesha. We must never let the mind get

diverted towards negative thoughts and past samskaras. And the way to do

that is to point the mind in a positive direction by thinking of Parama

Purusa. Then abhinivesha cannot grab hold of us.





By Baba’s grace,l from this very moment, we will all move straight

toward to His cosmic nucleus and not get sucked into old, crude

behaviors due to the psyhic disease known as abhinivesha.


Baba says, “From where does abhinivesha derive its impetus? From the

acquired sam’ska’ras of human beings. As long as human beings are guided

by their own individual flow, they are microcosms, and when they are

guided by the Cosmic flow (Brahmarasa or Para’rasa) they become

liberated souls – they become one with Shiva.” (AMIWL-8)








“Toma’kei a’mi bha’loba’siyachi, keno ba’siya’chi ja’ni na’…” (P.S. 304)




O’ my dearmost Baba, I love only You. Why I love You that I do not

know– I cannot say. But one thing is sure, from the deepest core of my

heart I love You. Baba, by Your grace I have chosen Your path. You are

my Polestar and I never have any iota of doubt why I have come on this

path. My eyes remain fixed on Your blissful arrival, looking for You day

and night.


Baba, my mind always remembers You. In good times and bad, my mind

always remains awake thinking about You. Baba please grace me by coming in

my mind all the time– during sleep & while awake, all the 24 hrs. Except

You I do not believe anything. You alone are the love of my life.


Baba, whatever may be the height of the tidal waves, and no matter how

severe the difficulties are, always I will march ahead on Your path. And by

Your divine grace I will continue to overcome all obstacles and reach unto

You. Baba, other than You I have no desire. You are my Goal. You are my



You are the Essence of my existence my Soul of soul. Baba, You are my

dearmost, I love only You…




Who is Dharmic


Baba says, “By observing people’s conduct one will easily notice those who

are absorbed in divine love. Such people could never think of exploiting

others. Some of you know how I have described the exploiters. I said they

are adha’rmika – unvirtuous and sinful people.” (AV-7, p.12)


In the above teaching Baba is guiding us that by seeing the conduct we can

understand and recognise who is a devotee. Because everybody knows that

devotees never cheat others. Whereas those who exploit others are sinful

and they are not devotees.


Baba says, “If by building big temples and large rest houses for pilgrims

they think they are showing their love for God, they are false, vain, and

hypocritical. By giving away illgotten money the exploiters will never be

able to cover up their sins. One cannot acquire love for God so easily.”

(AV-7, p.12)


Here Baba is warning us how certain misguided and simple people think that

by erecting temples, big buildings, shrines, memorials and establishing

holy lands like the Jamalpur birthplace and the Tiljala Memorial building

they will thereby glorify themselves as great devotees. But the reality is

something else. Because those who are behind these projects are just

“hypocritical” and “false”. They are cheating margiis by taking away their

money and putting that in one of their tiirthas. Means such crude leaders

knowingly give false sentiments and cheat and befool simple margiis in

order to get their money. They say that, ‘You will get virtue by doing this

and that this is the only way to please Baba’. By this way simple people

get deceived and tricked into giving their whole life savings to the

Tiljala memorial or Jamalpur birthplace building.


Baba says, “Those who have attained Iishvaraprema, can never and will never

exploit others. They will raise their voice against all sorts of tyranny,

injustice and exploitation. Those who do not possess that kind of honest

courage to oppose all wrongs are nothing but fakes– they are never

genuine.” (AV-7, p. 12)


Some Wts do not like these types of negative tiirtha projects that are

imposed by various crude so-called leaders of AM. Because building up a

holy land goes completely against the spirit of Baba’s omnipresent nature.

So making a holy land is outrightly adharmic. But even then those

discontented Dadas never dare to oppose nor do they ever express their

severe dissatisfaction. With the ultimate irony being that they end up

becoming tools to exploit margiis by convincing them to donate whatever

money they have for building of these tiirthas.


So those directly exploiting margiis and those who are cowardly supporting

the dogmatic tiirtha agenda– both these parties are fake. They are not

genuine devotees. Everyone should recognise this basic truth which Baba is

guiding in the above divine teaching.



Read Full Post »

From: “Mahendra Deva”

To: am-global@earthlink.net

Subject: Desire of Cowardly People

Date: Mon, 14 Mar 2011 08:51:08 +1000







In a recent discussion, one critical point came to the fore: Should we change our AM terminology and toss away certain terms used by Baba because those words now hold a negative connotation in the general society?


Before reviewing the specific example recently raised in a discussion forum, we should see Baba’s example.







During Emergency, many margiis were having a hard time starting and carrying out new social service programs because the public had a very poor regard for Ananda Marga. In those days, the name and reputation of Ananda Marga was very bad due to the false propaganda by Mrs. Indira Gandhi’s despotic regime. So the margiis made a motion and asked Baba for permission to change the name of Ananda Marga. Baba’s reply was very straightforward: “No.”


Hence even though the name “Ananda Marga” was misunderstood, controversial and poorly received in the general society, Baba was quite adamant that the name must not be changed.


We must keep Baba’s above example in mind in light of the recent suggestion to change the term “benevolent dictator” – or any other AM term for that matter – simply because the public has a poor opinion of the term “dictator”.


Here below are further points for everyone to contemplate.







1. JOINING OF TERMS: We have to remember that when two terms are joined together then they create an entirely different word and meaning.


(a) For instance, take the case of “Scotland Yard”. “Scotland” is a land area in the United Kingdom, and “yard” refers to a small patch of land in front of or behind a house. Yet when we put those two terms together, i.e. “Scotland Yard” then it refers to the “Metropolitan Police Service of London”.


(b) Likewise, when the terms “cup” + “board” are put together the term cupboard takes on a whole new meaning. As we all know cupboard means cabinet and has nothing to do with “cups” and “boards”. Similarly, nowadays in the west, the terms “boy” + “friend” when added together take on a whole new meaning. Boyfriend now means sexual partner, which is quite different from the literal meaning of a friend who is a boy.


(c) Same then is the case with the term “benevolent dictator”. When those two words are put together, then it takes on a completely new meaning. By itself, the term “dictator” might refer to a tyrannical ruler etc, but when joined together with “benevolent” then it refers to a selfless spiritual revolutionary who works for the welfare of the people.



2. MEANING CHANGES: Ultimately over time, the meaning of any word changes based on the activities and actions associated with that term.


For instance, if a particular group uses a very popular word – like flower – and carries out terrorist activities under that banner, then the people will begin to despise the word “flower”. Similarly, at this point in time the world may not like the term “dictator”, but when our benevolent dictatorship practically features great works done for the welfare of humanity, then people will naturally change their opinion about that term. They will understand that the old, singular term “dictator” has no bearing on the meaning of our dharmic phrase, “benevolent dictator”.



3. MEANING BY ASSOCIATION: Words take on a new meaning based on what they are linked with. For example: The name “King” is a common family name in the west. So if someone’s last name is “King” but that person is very poor or homeless, then the people of that area will associate poverty with the name “King”. They will not think of someone regal and rich.


The point being that a word takes on a new vibration and meaning based on its association.


Thus, when Baba’s Proutistic term, “benevolent dictator”, is associated with all kinds of dharmic and righteous works for the well-being of humanity, then the “benevolent dictator” phrase will reflect a very positive meaning even though it contains the term, “dictator”.


Here are further terms that changed in meaning due to their social context.


(a) Cult: This was looked upon as a dharmic term in the past but now due to fanatic religious cults in the west, the term cult is looked upon as radical and dangerous.


(b) Ideology: In the past ideology was viewed as a positive or neutral term, but now with the political rhetoric in the USA, ideology is looked upon as one’s own self-serving agenda.


(c) Yoga: The term yoga used to be related with Lord Shiva, Lord Krsna and the great Himalayan sages; now it refers to skinny females in tight clothing doing stretching exercises.


(d) Ponzi: This was originally just a person’s name and now it has come to mean anyone who commits financial fraud on a grand scale as done by Madoff.


(e) Selfishness: In past centuries, being selfish was looked upon as a very negative personality trait; now however with the ascent of materialism, doing for oneself has become the theme of the day. It is expected that one will be selfish and it is viewed as a good quality.


(f) Religion: In the past religion was looked upon as something noble and worthy; now in most countries, especially in the west, religion is seen as an antiquated institution with narrow-minded views.


(g) Gay: In the past it was looked upon as sinful and criminal to be gay; now being gay and supporting gay rights is seen as progressive and open-minded.


(h) Children out of wedlock: In the past having children out of wedlock was a mortal sin wherein one was totally ostracized from society; today having children outside of marriage is view as “hip”, “progressive”, and very “stylish” – all the stars do like this.


(i) King: in the past kings were treated as second gods and their every order was followed as law. Today however, the entire sense of the term has changed. People have no interest or desire to follow any particular king. Those days are long gone.


(j) Dictator: With the likes of Hitler, Mussolini, Stalin, Saddam and others, during the course of the 20th century the term dictator became something very negative.


So in all the above cases the meaning of the term changed with the social conditions or context. Thus when people see how a benevolent dictator can bring all kinds of great changes to the society and lead others onto the path of well-being, then that vibration and meaning of the term “benevolent dictator” will be viewed in a very noble way.



4. BENEVOLENT DICTATOR IN EVERY FAMILY In each and every family the mother is primarily the one who makes the decisions concerning the well-being, discipline, and growth of the children. It is the mother who loves and cares for everyone’s welfare. She in effect is the benevolent dictator of the household and by this way the family flourishes. So this concept of a benevolent dictator is not foreign to us. Rather it is part and parcel of everyone’s upbringing.



5. SHOULD WE CHANGE ALL “CONTROVERSIAL” TERMS: If we are going to change our term “benevolent dictator” simply because the general society holds a poor opinion of the term “dictator”, then so many other words in our Marga will have to be changed.


Indeed we will have to remove the swastika from the pratik because people have a negative view of the swastika symbol. Plus we will have to change our Supreme Command as people do not like “throw oneself into the tortures of animal lives” and there are countless aspects of our AM philosophy and terminology which we will have to change.


For instance, the term “revolutionary” strikes fear in some people’s hearts as they associate revolution with blood and battle, but in AM we use revolutionary in a totally dharmic and positive manner. But since the term revolutionary is controversial in the general society, under this pretext we will have to banish it from our AM books and vocabulary as well.


Or take the case of the word dharma. Baba uses the term “dharma” in Ananda Marga to refer to bhagavad dharma, i.e. living in a righteous manner, doing sadhana for one’s own liberation and serving the society. Yet the Hindus also refer to their Hindu dharma which means to base one’s life on the ritualistic approach of Hinduism, i.e. following the dogmatic caste system etc. Should we therefore remove dharma from our books as well.


If we were to adopt this protocol with each and every word that is potentially controversial, then there would be countless books and discourses given by Baba that would need to be changed and His divine ideas would be lost. Baba’s teachings are totally revolutionary and He uses words and symbols in a totally new way. We should be ready to strictly stand by His chosen terminology, lest His every discourse be changed.


The central notion is that Baba has given His terms and definitions and we should abide by His teachings and not get swayed by public opinion.



6. MORE CHANGES: Nowadays in materialistic societies, there are some parents who sexually abuse their children. Thus the terms mother and father have come into question. Yet in Caryacarya, Baba guides us that we are to respect both mother and father. Should we therefore change Caryacarya because in some unfortunate circumstances the terms mother and father have taken on a negative connotation.



7. CONDUCT NOT THE NAME: In this day and age, people are more concerned about the product than the name. People like Apple computers because of the product not the name per se. If in Ananda Marga, our leaders embody dharmic codes and we call such leaders as “benevolent dictators”, then everything will be fine. In contrast, if in the name of benevolent dictatorship all kinds of nonsense and wrongdoings take place, then the people will not tolerate it. So we should not be concerned about specific terms rather we should aim to manifest Baba’s dharmic ideal associated with those terms. If we embody those ideals then people will naturally grow to greatly respect terms such as benevolent dictator.



8. BABA’S DIVINE EXAMPLE: Then of course we have to keep Baba’s aforementioned example in mind. Baba outrightly told the margiis not to change the name of Ananda Marga just because the general public held a poor opinion of AM. Hence, by Guru’s example alone it is quite clear that we are not to change His given terms simply because the public holds a poor opinion of those words.



9. USE OF BRACKETS: If there remains much concern that people will not understand our term “benevolent dictator” – or other potentially controversial words – then whenever the term appears in our AM books and writings, we can insert explanations in square brackets [ ] to indicate what we mean by the term. Then the public will easily get the idea. But under no circumstances should we do away with or change Baba’s designated term, “benevolent dictator”.





As Baba’s disciples, our duty is to carry forth His message and teachings to the people, not change His terminology and guidelines according to the whims of the masses. We should take up this task with proper determination, then we will get success and the world will come to appreciate terms like benevolent dictator etc. Only cowardly people will wish to change Baba’s given terms. If we allow Baba’s terminology to be changed then His teachings will be tainted and we open the floodgates for xyz persons to change every word Baba has spoken. That is the very real danger. So we should stick by our principles and keep Baba’s original teachings as is. That is our duty.


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


As His disciples we are also to safeguard the authenticity and veracity of His discourses. That means we are to keep them as is, and not change even one word. Only cowards – affected by public opinion – will be tempted to change Baba’s teachings. We will easily be able to recognise such persons. Whereas true dharmikas will stand firm on Baba’s teachings and guidlines.


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








Now let’s come to the present circumstance. Just the other day on the email, one respected Wt proposed that we change our Proutistic term: “benevolent dictator”. Here is what this Wt suggested:


“In my opinion there is no way that anybody will listen to us in the world if we use the term “dictatorship”…The world does not trust dictators.” (posted by one WT)


I have deep regard for this WT who is very brave. I do not know the reason why this WT raised this matter. I do not see any other weakness in their character so it is beyond my understanding why such a noble WT would raise this matter.


But now we all know that we must keep Baba’s designated term – “benevolent dictator” – as we are not to change His teachings nor His terminology. Plus, by our actions and selfless service, the common people will see that a benevolent dictator is an honourable term.





“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…




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.



Read Full Post »

Date: 13 Mar 2011 12:13:09 -0000

From: “Gurucharan Deva”


Subject: PP “On Sale”



== PP “ON SALE” ==



As we know on 25 – 27 March 2011, certain people with various intentions – both very good and very bad – are poised to appoint Kinshuk as “temporary PP”. Here are some thoughts on this matter:





1. As we know, Baba has designated the post of Purodha Pramukha as a lifelong position.


Baba says, “The purodhá pramukha will hold his post for life.” (Caryacarya Part 1, “Táttvika, Ácárya/á, Purodhá and Their Concerned Boards”)


2. If Kinshuk was going to be appointed as PP for his whole life then – at least on this aspect – that would be in concert with Caryacarya. Of course, whether he is actually qualified or not, we should should decide collectively about this. That is a separate matter. Here we are focusing on the point that PP is a lifelong position and Kinshuk is being appointed on a temporary basis.





3. If anyone is openly disobeying Baba’s order and Caryacarya by appointing a “temporary” PP then that is “pramatta” – i.e. when the beginning is bad then the middle and end will also be bad. A temporary PP directly contravenes Baba’s mandate. In that case multiple parties are at fault: Those appointing this temporary PP, those accepting this temporary PP, and the designated PP himself.


Here I am not blaming those silent spectators who are hoping for the best, rather the above words are aimed towards the players of this episode. At the same time, any and all spectators must have vivek; I do not understand how good, kind-hearted people can remain silent on this very matter.


4. Hence to appoint Kinshuk as a temporary PP runs directly contrary to Baba’s teaching. There is no justification for this wrongdoing. All involved are going explicitly against Baba’s guideline.


5. In conclusion, calling a meeting to announce Kinshuk as the temporary PP is bogus because the PP post is not a temporary position. It is a permanent one.


6. Some opportunists desire that Kinshuk should be a temporary PP as it serves their selfish purpose. But we are to stand on Baba’s ideological principles.


7. If we allow a temporary PP this time, then who knows what might happen in future. To bring name and fame to the Marga, certain politicians, famous movie stars, sports heroes, filmy singers etc may all be appointed temporarily as PP in order to heighten the status of AM. Some might claim this would generate public interest and impress teenagers.


8. There are many organisations who do like this. With big pomp and show they invite many pseudo-culture icons to be part of their board as they think this will increase their image in society. This is a totally negative trend and we must not do like this.





9. Our Ananda Marga is a way of life – it is not based on pomp and show; it is based on dharmic conduct. If one is truly qualified based on their strict adherence to 16 Pts to become PP, then they should commit their entire life to this endeavour. That is the only way as that is Baba’s strict mandate.


Baba says, “The purodhá pramukha will hold his post for life.” (Caryacarya Part 1, “Táttvika, Ácárya/á, Purodhá and Their Concerned Boards”)


10. Every aspect of our AM way of life demands a lifelong commitment. In the public or private sectors people do their jobs for a short time. But in AM most everything is permanent. Becoming a wholetimer is a lifelong commitment; one must immerse oneself in that flow for the whole life, not just 1 month or 20 weeks etc. It is a lifelong decision; if any avadhuta leaves they will be punished and they have to go through specific processes to come back.


Same is the case with PP. If he does not commit to the post for his whole life and he leaves after a short time, then he is to be treated in the same manner as a fallen Wt. There is no difference in this regard.


Baba says that in AM no one is above rules of Caryacarya. So this case is very delicate. If Kinshuk leaves the post prematurely he must be dealt just like we deal with those Wts who leave.


Why? Because our Marga is a way of life that demands commitment.


Even anyone who becomes a margii must make permanent lifestyle changes. Their whole way of living becomes changed forever: diet, fasting, sadhana, asanas etc.


So our Marga is a way of life, not a political party – a strong lifelong commitment is needed. Having a temporary PP is wholly against our AM ideals. The PP post is permanent as per Baba’s mandate.





11. In substance, following are the key points:

a) The post of PP is a permanent position that is lifelong. There cannot be any compromise in this regard.

b) If anyone leaves the post of PP prematurely, then they are to be treated as fallen a WT, i.e disqualified. And they must go through all the lengthy procedures to be reinstated.





12. Here below Baba guides us how to respond to those who are going against Baba’s teaching and contravening Caryacarya by appointing Kinshuk as a temporary PP. We have to keep in mind that disobeying the word and spirit of Caryacarya is itself abusive to our organisation (AMPS) and ideology (Ananda Marga).


Baba says, “If anybody offers abusive language against our organisation or ideology our worker is not to be drifted away by opposite views. He is to stand on the ideological fundamentals even if the opposition come from a respectable Ananda Margii. The worker is to pay a deaf ear to such things. He is not to pay credence to anything that goes ultravarious to our ideology.” (37 Workers Rules, pt #34)







Anything that is available in the market at a very cheap, discounted price is “on sale”. The post of Purodha Pramukhs is a very dignifeid post in our Marga. It is a lifelong commitment and only those fully dedicated and have no other desire than to serve humanity should consider this post. Then and only then can they be selected as Purodha Pramukha – otherwise not. The PP post is an invaluable position and one must dedicate their entire life to this task. There is no other way. So when some are appointing a temporary PP, then we can say it is cheap and that the post of PP is being offered at a discount, i.e. “on sale”.





If anyone wishes to read further on this topic, please see this posting:




Read Full Post »

Date: Sun 13 Mar 2011 19:20:47 -0000 (GMT)

From: Singh_Manindra

Subject: Mahaprayan of One Margii & Baba Story








Recently a very senior and respected margii – Vimal Rajasthaniji – left this world. His Mahaprayan happened at 9am on 6th March 2011 at his residence at Betiah, Bihar. He was 90 years old.


Shrii Rajasthaniji was a blessed devotee of the Lord, Shrii Shrii Anandamurti ji. Here is a wonderfully devotional tale that will be inspiring to all.


Initially, in the early days, our dear brother Rajasthaniji was very critical of Ananda Marga. He had a lot of ego and thought extremely highly of himself – he admitted this in his own writings years later.


One night Rajasthaniji had a dream. He was on the shore and he saw someone coming towards him tearing away the darkness with great effulgnece. That effulgence grew and grew, and when that effulgence was very close to him he saw one figure. That figure was calling him by his given laokika name – a name which no one in AM knew. From the effulgence, that figure said in a very melodic voice, “Purusottoma come, Purusottoma come.” The voice was very tender and sweet. Rajasthaniji’s mind became full of bliss. At that very moment he woke up and could feel the divine bliss radiating throughout each and every pore of his body. The divine vibration triggered a wave of devotional feelings in his heart and mind. So that very day Rajasthaniji made contact with an acarya and got initiated. After some time he went for PC and the story came full circle. Upon entering the room for PC, Rajasthaniji could see that the effulgent, charming figure from his dream was Baba Himself. Realising this, Rajasthaniji started crying – the tears of devotion flowed and flowed.


After hearing this story you might wonder, what was it that Rajasthaniji did not like about Ananda Marga. Well earlier, he was thinking that Ananda Margiis were not very well educated and he had a lot of ego about his own schooling. One time he overheard a conversation during an AM meeting, and Rajasthaniji did not appreciate the use of grammar and language. So he thought that these Ananda Margiis do not proper proper literary knowledge and are incapable of delivering a good lecture. In this way, Rajasthaniji had tremendous vanity about his own language skills


By Baba’s grace after he had that dream he became quite a dedicated margii. He stood strong during all organisational difficulties. Plus he brought his entire family into AM.


Vimal Rajasthaniji was born in 1921 and his mahaprayan happened a few days ago. He was a sublime poet and litterateur and he was always involved in the thought of the Lord, Shrii Shrii Anandamurti ji. In fact, he was singing Baba’s name when his mahaprayan occurred. Surely at this moment he is seated on Baba’s divine lap.






* Mahaprayan (Death): Many are aware that mahaprayan (death) is the

common term used in India and especially in Bengal to describe the death

of an honoured or even ordinary person. In that way the newspapers of

Bengal are regularly citing the mahaprayan (death) of various persons of

society who died or passed away.


Some may get confused and wrongly think that the word ‘mahaprayan’

(death) is one extraordinarily devotional term to be used in association

with Parama Purusa. But that is not at all the case. Rather to do so is

only to undermine the eternal presence of Parama Purusa. That is why no

devotees ever use the word ‘mahaprayan’ in reference to Lord Shiva or

Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then

there is no question of Their mahaprayan (death).


Those who think that Baba is a mortal human being celebrate Mahaprayan on a

particular day of the year related with Baba, but in the true sense Baba is

Parama Purusa so He is eternal and there is no question of His mahaprayan.


And for those who need still more technical proof then all this can

be clarified quite readily by referencing the dictionary. Specifically

in the Samsad Bengali-English dictionary on page 742. Checking there it

will be confirmed that the word ‘mahaprayan’ means death. Which is why

it used to refer to the passing away of even common citizens.


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PP “On Sale”

Date: 13 Mar 2011 12:13:09 -0000

From: “Gurucharan Deva”


Subject: PP “On Sale”




== PP “ON SALE” ==



As we know on 25 – 27 March 2011, certain people with various intentions – both very good and very bad – are poised to appoint Kinshuk as “temporary PP”. Here are some thoughts on this matter:





1. As we know, Baba has designated the post of Purodha Pramukha as a lifelong position.


Baba says, “The purodhá pramukha will hold his post for life.” (Caryacarya Part 1, “Táttvika, Ácárya/á, Purodhá and Their Concerned Boards”)


2. If Kinshuk was going to be appointed as PP for his whole life then – at least on this aspect – that would be in concert with Caryacarya. Of course, whether he is actually qualified or not, we should should decide collectively about this. That is a separate matter. Here we are focusing on the point that PP is a lifelong position and Kinshuk is being appointed on a temporary basis.





3. If anyone is openly disobeying Baba’s order and Caryacarya by appointing a “temporary” PP then that is “pramatta” – i.e. when the beginning is bad then the middle and end will also be bad. A temporary PP directly contravenes Baba’s mandate. In that case multiple parties are at fault: Those appointing this temporary PP, those accepting this temporary PP, and the designated PP himself.


Here I am not blaming those silent spectators who are hoping for the best, rather the above words are aimed towards the players of this episode. At the same time, any and all spectators must have vivek; I do not understand how good, kind-hearted people can remain silent on this very matter.


4. Hence to appoint Kinshuk as a temporary PP runs directly contrary to Baba’s teaching. There is no justification for this wrongdoing. All involved are going explicitly against Baba’s guideline.


5. In conclusion, calling a meeting to announce Kinshuk as the temporary PP is bogus because the PP post is not a temporary position. It is a permanent one.


6. Some opportunists desire that Kinshuk should be a temporary PP as it serves their selfish purpose. But we are to stand on Baba’s ideological principles.


7. If we allow a temporary PP this time, then who knows what might happen in future. To bring name and fame to the Marga, certain politicians, famous movie stars, sports heroes, filmy singers etc may all be appointed temporarily as PP in order to heighten the status of AM. Some might claim this would generate public interest and impress teenagers.


8. There are many organisations who do like this. With big pomp and show they invite many pseudo-culture icons to be part of their board as they think this will increase their image in society. This is a totally negative trend and we must not do like this.





9. Our Ananda Marga is a way of life – it is not based on pomp and show; it is based on dharmic conduct. If one is truly qualified based on their strict adherence to 16 Pts to become PP, then they should commit their entire life to this endeavour. That is the only way as that is Baba’s strict mandate.


Baba says, “The purodhá pramukha will hold his post for life.” (Caryacarya Part 1, “Táttvika, Ácárya/á, Purodhá and Their Concerned Boards”)


10. Every aspect of our AM way of life demands a lifelong commitment. In the public or private sectors people do their jobs for a short time. But in AM most everything is permanent. Becoming a wholetimer is a lifelong commitment; one must immerse oneself in that flow for the whole life, not just 1 month or 20 weeks etc. It is a lifelong decision; if any avadhuta leaves they will be punished and they have to go through specific processes to come back.


Same is the case with PP. If he does not commit to the post for his whole life and he leaves after a short time, then he is to be treated in the same manner as a fallen Wt. There is no difference in this regard.


Baba says that in AM no one is above rules of Caryacarya. So this case is very delicate. If Kinshuk leaves the post prematurely he must be dealt just like we deal with those Wts who leave.


Why? Because our Marga is a way of life that demands commitment.


Even anyone who becomes a margii must make permanent lifestyle changes. Their whole way of living becomes changed forever: diet, fasting, sadhana, asanas etc.


So our Marga is a way of life, not a political party – a strong lifelong commitment is needed. Having a temporary PP is wholly against our AM ideals. The PP post is permanent as per Baba’s mandate.





11. In substance, following are the key points:

a) The post of PP is a permanent position that is lifelong. There cannot be any compromise in this regard.

b) If anyone leaves the post of PP prematurely, then they are to be treated as fallen a WT, i.e disqualified. And they must go through all the lengthy procedures to be reinstated.





12. Here below Baba guides us how to respond to those who are going against Baba’s teaching and contravening Caryacarya by appointing Kinshuk as a temporary PP. We have to keep in mind that disobeying the word and spirit of Caryacarya is itself abusive to our organisation (AMPS) and ideology (Ananda Marga).


Baba says, “If anybody offers abusive language against our organisation or ideology our worker is not to be drifted away by opposite views. He is to stand on the ideological fundamentals even if the opposition come from a respectable Ananda Margii. The worker is to pay a deaf ear to such things. He is not to pay credence to anything that goes ultravarious to our ideology.” (37 Workers Rules, pt #34)







Anything that is available in the market at a very cheap, discounted price is “on sale”. The post of Purodha Pramukhs is a very dignifeid post in our Marga. It is a lifelong commitment and only those fully dedicated and have no other desire than to serve humanity should consider this post. Then and only then can they be selected as Purodha Pramukha – otherwise not. The PP post is an invaluable position and one must dedicate their entire life to this task. There is no other way. So when some are appointing a temporary PP, then we can say it is cheap and that the post of PP is being offered at a discount, i.e. “on sale”.





If anyone wishes to read further on this topic, please see this posting:




Read Full Post »



Date: Sat, 12 Mar 2011 13:28:41

Subject: Asanas That Cure All Diseases







All the practices in AM have their special purpose – none should be skipped.

In certain circles some are lax about practicing asanas. Yet our asanas are

so critical for our physical, psychic and spiritual advancement.


Here are some important points that everyone should know.





In the wide world of yoga there are more than 50,000 known asanas. And

among those 50,000, Baba has graciously compiled approximately 42 which we

use in our A’nanda Ma’rga system.


Baba says, “There are more than 50,000 ásanas; among them a few are

named here which are most necessary for the path of meditation.”

(Caryacarya, part 3)


And in particular in A’nanda Ma’rga yoga, there are two a’sanas that Baba

has given which cure all the diseases.


(a) The first one is sarvaungasana [shoulder stand]. And as its name

denotes sarvaungasana purifies the entire body. ‘Sarva’ means all; ‘aunga’

means limbs and organs; and ‘asana’ means position comfortably held. So by

performing this asana the whole body– all the limbs and organs– gets

rejuvenated and cured from all types of diseases and ailments.


(b) The second asana with this cure-all quality is matsyendrasana [spinal

twist]. As noted, in sarvaungasana the name itself denotes that it is

beneficial for all the organs etc. But the same is not the case with the

name– matsyendrasana. Reason is that matsyendrasana is named after one

prince who became a great yogi. That prince’s name was Matsyendranath. And

since he was the one who created this asana, that asana was named:



(c) But it should be clearly known that both these asanas positively effect

the entire body. But the name of one asana expresses this idea whereas the

other asana does not. Even then, the all-round benefits of these two asanas

are nearly identical.


(d) In sarvaungasana even the eyes get proper exercise by focusing up

towards the big toe. Similarly, in matsyendrasana, the eyes derive

tremendous benefits from looking to the far left and far right during the

twisting motion.


(e) So both these asanas exercise & revitalise the entire body from head to

foot. Specifically these asanas benefit the arms, legs, mouth, nose, eyes,

head, ear, tongue as well as all the cakras of the body.


(f) For sarvaungasana, a complementary asana also needs to be done. That is

matsyamudra, a.k.a fish posture. So first one should do sarvaungasana, then

one should 15 seconds rest by doing shavasana (corpse pose), and then one

should do matsyamudra. Directly after completing matsyamudra one can again

begin sarvaungasana. But each time in between Sarvaungasana and

Matsyamudra, shavasana should be performed.


(g) Those suffering from high blood pressure should refrain from doing



(h) In our AM system, asanas have not been selected just on the basis of

physical exercise only. Rather Baba has perfectly selected those asanas

which are helpful in maintaining good health as well as proper glandular

secretions– which help make the body fit for spiritual practice. Such

types of asanas have primarily been included in our AM system. That is why

Baba has included and approved only 42 asanas for Ananda Margiis.


(i) Here below are a few of Baba’s direct guidelines regarding asanas.


Baba says, “‘A’sana’ means ‘a position in which one feels comfortable’–

‘Stirasukhama’sanam’.” (CC-3)


Baba says, “A’sanas are a kind of exercise by regular practice of which the

body stays healthy and hardy and many diseases are cured.” (CC-3)


Baba says, “[Specifically] those diseases which create trouble in the path

of meditation may be cured by the help of specific a’sanas, so that

sa’dhana’ may more easily be done.” (CC-3)








(I) Sarva’unga’sana (all-limbs posture):


(a) Lie down on your back. Gradually raise the entire body and keep it

straight, resting its weight on your shoulders. The chin must be in contact

with the chest. Support both sides of your trunk with your hands. The toes

must remain together; the eyes must be directed at the toes.


(b) Lie down in padma’sana. Gradually raise the body and rest its weight on

your shoulders. Support both sides with the hands. This a’sana is also

known as u’rdhvapadma’sana (inverted lotus posture)’.


Practise three times, up to five minutes each time.



(II) Matsyamudra’ (fish posture): Lie down in padma’sana. Rest the crown of

the head on the floor and grasp both the big toes with the hands. Practise

three times. Maximum time for practice is two-and-a-half minutes.



(III) Matsyendra’sana (Matsyendra’s posture): generally for males:


(i) Press the mu’la’dha’ra cakra with the right heel. Cross the left foot

over the right thigh and keep it to the right of the thigh. Grasp the left

big toe with the right hand, keeping the right arm along the left side of

the left knee. Reach backwards from the left side with the left hand and

touch the navel.

Turn the neck to the left as far as possible.


(ii) Then press the mu’la’dha’ra with the left heel and reverse the

process. One round means completing the process on both sides.


Practise four rounds, half a minute each time.





“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.





– The Solution –


Baba says, “Whenever there is a conflict between the brain and the heart,

intelligent people should respond to the call of the heart. The books in

A’nanda Ma’rga philosophy are all absolute knowledge. The proper mark of

identity of absolute knowledge is that it must be universal, rational and

psychological. Certain instances of absolute knowledge are as follows–

the goal of human life is the attainment of Brahma; human beings are the

progeny of Parama Purus’a…by dint of sa’dhana’ or spiritual practices

human beings gradually become divine.” (PNS-18, p.10)



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