Archive for March, 2011

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 »

« Newer Posts - Older Posts »