Archive for April 27th, 2011

Date: Wed, 27 Apr 2011 21:46:22 -0000

To: am-global@earthlink.net

From: “Deva”

Subject: Caught Up in Upadharma




As Ananda Margiis, we understand that surrender (prapatti) is one of the

most important aspects of spiritual life as it leads one to the height

of human glory. Yet there are many obstacles involved. Specifically, one

way or another, people get caught up in their secondary dharmas or

upadharmas– job, family life, earning money etc– and forget the real

goal of life, which is to serve and please Him all the 24hrs.

In theory, surrender may sound easy, but establishing oneself in this

practice demands full commitment and dedication. True surrender is to

have one-pointed ideation on Parama Pursua, in all circumstances. By

Baba’s grace we will all achieve this stance in life.

Here are some thoughts on this important topic.


Now all over the globe, each and every land is drowned in materialistic

pursuits. People are running after money, name, fame, property, sex,

food, fancy jobs etc. This is the common flow– everywhere. People’s

ambitions and aspirations are aimed toward mundane things. So it is very

easy to get caught up in that race.

Hence, the present-day society is one major blockade in developing a

more spiritual outlook in life wherein one is able to cultivate a strong

sense of surrender. Once a well-knit, Proutistic social order is

created, that will help tremendously.

Of course, still we will have our own internal enemies and bondages

(reference sa’dripus and as’t’apa’shas) to ovecome, but the development

of a health society order will be a boon for our individual and

collective spiritual lives.

Even then, we cannot wait for such a time to begin our own practice of

surrender. Rather we should develop a pin-pointed awareness of the

problem and know the solution.


To survive in this world we must attend to our secondary dharmas, our

upadharmas. That is, we must arrange our food, clothing, shelter,

medical care, education, and livelihood etc. All these things we must

do. But, according to Baba, we must never forget the main goal, our main

dharma of becoming one with Parama Purusa.

Although, in this present era, due to capitalism and materialism, people

have basically lost the goal of life and have become submerged in their

upadharmas, still there is hope we can turn all this around.

No doubt people are chasing after money, wealth, the opposite sex, etc,

but they are doing this with one hidden idea in mind: To find happiness.

As soon as they realise that a particular upadharma cannot give them

lasting happiness, then they chase after another upadharma. A person may

first get a corporate job and opt to buy a Mercedes Benz in order to

become happy, but that still will not satisfy him. So then he may buy a

yacht or a fancy new house in the mountains for his family. But still

that will not satiate his longing to find lasting happiness and peace.

So the irony is that people’s dharma is to find infinite happiness. They

want to find and get Parama Purusa. Unknowingly, that is what is driving

them in their daily pursuits. The problem is that in trying to find

eternal happiness, due to the effects of materialism, they get stuck

looking in all the wrong places. Instead of looking within for that

Divine Entity, they chase after every allurement in the material world.

In that way they have gotten caught up in their upadharmas.

Even then, behind it all, knowingly or unknowingly, it is their true

dharma that they are seeking. That is the irony of it all.


According to AM ideology, full surrender means doing and pleasing for

Him. But when one gets caught up in chasing after new automobiles, the

latest cell-phone, and sexual relations etc, then those things get

projected onto one’s mental plate. Then one’s ideation is goaded toward

the material sphere. That is what it means to get caught up in one’s

upadharma. And by that way one can never become truly happy, because

those limited things can never satisfy the infinite longing of the human


Yet this is the problem, nay tragedy, that has befallen most of the

humanity. Instead of using mundane things like money, food, as merely

tools for serving others and living in this objective world, those crude

objects have become the goal of life. In that way, people are ideating

on those secondary dharmas– like name, fame, gold, and prestige– all

day long.


Whereas our true dharma is to surrender to the Supreme One, not any

mundane object. That is Baba’s teaching, as we all know.

To achieve this, both second lesson (thinking of Him throughout the day)

and sadhana are key.

Firstly we are to be strict in doing all our meditation lessons

regularly. By this process of repeating our personal siddha mantra, the

mind becomes ensconced in His flow and directed towards Him. That is one


The second part is to remember Him in all we do throughout the day.

Because while we may do sadhana for 1, 2 or 3 hours, we will be involved

in mundane works for many times more than that. So rather than thinking

that ‘I am earning money to serve my wife or for my own

self-satisfaction’, one should think that, ‘I am earning money because

He likes that I should serve others as they are also the children of

Parama Purusa and by this way I am serving and pleasing Him’.

And this type of ideation should be applied to each and every work,

duty, and responsibility throughout the day: Always think that this

action is for Him and that He is watching.

The tricky part is that this type of day-long ideation is basically

impossible without a strong sadhana practice. With theoretical knowledge

alone, one cannot do it.

Of course, everyone is aware about the importance and interconnected

nature of sadhana and service. These are not new concepts to anyone in

AM, but sometimes it is important to reflect upon how important these

practices are in cultivating a feeling of surrender for Him.

Again, these two above practices are complementary. The more established

we are in sadhana, the more natural it will be to ideate on Baba

throughout the course of the day; similarly, the more we think about Him

during the day, the easier the mind will slip into His ideation in

sadhana. So the two work hand in hand.

In contrast, if one side is lacking– either sadhana or brahmacarya

(ideating on Him throughout the day)– then that will be detrimental in

all regards and the result will be that we will be glued to those

upadharmas, i.e. those secondary mundane things, and not to Him.


Finally, by this dual approach of achieving full surrender in life, one

great benefit results. When we attend to our upadharmas with the sole

idea of serving and pleasing Him, and not for our own material gain etc,

then we will be thinking of Him in which case the mind will be filled

with infinite bliss. That is the true benefit human beings will get.

Then and only then will our desire for lasting happiness be fulfilled.

So true surrender, one-pointed ideation on Him, is the only way to

achieve happiness in this world. All these teachings of Baba He has

given again and again throughout His innumerable discourses.


Human life is very short and only blessed people come in the contact

with the Sadguru. We should follow His each and every guideline and

reach up to Him.

Baba says, “What then will sa’dhakas do? What steps will they take to

maintain the health of the society, to establish dharma, to maintain the

speed of social progress? It may be said here that there is just one

step to be taken, and that is a very simple and easy one. In the Giita’

it has been said:

Sarvadharma’n parityajya Ma’mekam’ sharan’am’ vraja

[“Set aside all other dharmas and take shelter in Me alone”].

One basic element of human beings is their own pra’n’a dharma. Some

people have one such quality, some two, and some twenty or twenty-five.

Fire possesses not only its essential quality, the power to burn, it has

some other qualities as well, such as keeping the environment clean,

etc. All these are the dharma of fire. A human too has certain

upadharmas [secondary properties or characteristics], as for instance

his articular style of eating, particular style of laughing, style of

bathing, etc. All these come within the category of upadharmas. Humans

bathe regularly – not that they bathe on one particular day of the week;

they bathe daily. All these are the especial qualities of human beings.

It is in reference to these secondary properties that is has been said”

Sarvadharma’n parityajya Ma’mekam’ sharan’am’ vraja

“In other words, whatever other qualities and properties humans may have

should all be considered secondary properties. That is, take your bath,

eat your food, go on with your daily work, but remember that these are

not your main vrtti [propensity]; do not take these to be your main

propensity, but secondary propensities. Learn to follow only one thing

as your main vrtti, your primary dharma, and that is Ma’mekam’

sharan’am’ vraja – “accept only Me as your refuge.””

“Ma’mekam’ sharan’am’ vraja – “take refuge in Me alone.” Why this

advice? The reason is simple. It is not possible to put one foot in one

boat and the other foot in another boat and to sail in that way. If you

try to do that, you will end up in the water, and perish. Worship the

non-dual Parama Purus’a with a single name. “Just as you move towards

the shelter of Parama Purus’a, I say from My side:”

Aham’ tva’m’ sarvapa’pebhyo moks’ayis’ya’mi ma’ shucah.

“Be you a sinner, lowly, fallen, a filthy mole, or even a worm from hell

– whatever you may be – I assure you that I will always be with you.

From your side you do your duty – take shelter in Me – and from My side

I assure you of your liberation.”” (DKG)




Baba says, “Sarvadharma’n parityajya [“Set aside all other dharmas”].

What is the meaning of dharma? It means “property” or “characteristic”.

Jiivas maintain their existence through the expression of their inner

characteristics in different spheres of creation. Every object in the

universe has its own inherent characteristic: the characteristic of

water is to make things wet, and that of fire is to burn. Centering

around this fundamental characteristic, there are many secondary

characteristics. For example, fire burns, but it does not burn the

entirety of an object in the same way. It may burn one part of an object

thoroughly and another part only partially. These different stages of

burning are the secondary characteristics of the primary characteristic

of fire, to burn. Water also has a number of secondary characteristics,

and the collection of all these secondary characteristics is known as

its dharma. To illustrate, when people eat, they do not mix all their

food together and gulp it down voraciously, but follow a system of

eating. For example, they may first eat bitter items, then semi-bitter

ones, then sour ones, and finally sweet things. Sweets come at the end.

The entire action of taking different items of food is called eating.”

“All dharmas have upadharmas [secondary characteristics]. Human life is

no exception. For example, to provide for your family you require some

sort of employment – be it agriculture, trading or business – you have

to keep the house clean, feed everyone, and so on. These are the

secondary characteristics included within the fundamental human dharma.

What normally happens in human life? People get caught up in the

secondary characteristics. For instance, when eating delicious food

people often say “How good it tastes! But if it only had a bit more

spice in it, then it would taste even better.” Being engrossed in the

secondary dharma, people all too easily deviate from their main dharma.

In ancient India, the usual custom was to offer a part of one’s meal to

God before eating it. The spirit was, “May I remember You with every bit

of food.” In Ananda Marga there is a system of applying guru mantra

before commencing any action. The psycho-philosophy behind guru mantra

is to transform the secondary dharma into the primary dharma at the

psychic level. If this were not done then one’s secondary dharma would

predominate. Much precious time is wasted by those who follow their

secondary dharmas.”

“Give up secondary dharmas and accept Me as your supreme goal. Do not

let your mind be diverted to those countless secondary dharmas, but

concentrate it on the fundamental primary dharma. Only then will every

moment of your life be properly utilized.” Now, what is this primary

dharma? Ma’mekam’ sharan’am’ vraja [“take shelter in Me alone”]. Earlier

I said that vraja means to move with Cosmic ideation in a state of bliss.

The movement of human beings in this universe is not movement for

movement’s sake, but is comparable to a vraja parikrama’ [joyous

pilgrimage]. No one moves even one step without any purpose. What does

vraja parikrama’ signify? We all know that just as the historical

Krs’n’a lived in the Vrindavana of this world, our spiritual Krs’n’a

lives in the Vrindavana of our heart. He is the nucleus around which

individuals move.

Ma’mekam’ sharan’am’ vraja

“Do not run after name, power, position or wealth. Try to become one

with Parama Purus’a.” (NKS, Disc: 18)


“A’ndha’ra sa’gara pa’re ke go ele…” (PS 1065)


O’ the Supreme Entity, who are You who has come to me from the divine

world after crossing the dark ocean. You have come and done the

impossible: You have made those flowers blossom, which had never

blossomed before. Those whose minds were crude, You have made them

spiritual. You have showered Your divine effulgence and filled this

world with sweetness and love. O’ Divine One, by Your grace You have

come, broken the noose of death [1], taught Your sadhana, and shown the

path of liberation. You have released me from the endless cycle of birth

and death by granting me salvation. You have removed all my fear by

keeping me close and helping me in all circumstances. You have satiated

my heart with Your radiant love. You have showered Your causeless grace

and filled my mind with divine bliss. O’ Divine Entity after getting

You, what is the need to have anything else. By Your grace, in getting

You, I have gotten everything. All my longings have been quenched; I

desire nothing else. All that I wanted, I got, by Your grace. O’ the

Unfathomable Entity, who are You.

Baba, in my march from imperfection to perfection, in all the arenas of

life, You are always with me. You love me so much, that is why I do not

have any fear that You are going to leave me. In all times, day and

night, You are always with me– ever willing to help and guide me. Baba,

You have removed the dark curtain of avidya maya. You have opened my

eyes. By Your grace, after pulling me off the wrong path, You have

brought me onto the right path. That which was unthinkable for me, You

have given. I never thought I could get Parama Purusa; I could never

even dream of such a thing. But today, by Your grace, You have made this

possible and more than fulfilled all my hopes and aspirations.

Baba, by Your grace You have given me everything I need. You have given

me all of life’s requirements: Physical, psychic, and spiritual. O’ my

Dearmost, in my dhyana, in my sadhana, You always come and smile like

the crimson dawn. It is Your grace; it is Your grace. In the past, I was

longing for various mundane things. Now, by Your grace, my mind is

pointed and I only long for You, the Parama Purusa. You have aroused my

desire to attain You. And You have quenched that desire by remaining

eternally in my heart. When I am with You, then what else do I need?

Nothing. I do not have any other desire.

Baba, no matter how much I may know, in the true sense I do not know.

O’ Divine Entity, who is so loving and gracious, please tell me who You are…


[1] Noose of Death: Generally human beings are caught in the ongoing

cycle of birth and death. When one comes in contact with Parama Purusa

then that is the death of death, as by this way one escapes the endless

cycle of birth and death.

Baba says, ““Mrtyurmrtyuh nama’myaham.” “Mrtyurmrtyuh” means “death of

death”…Whenever a man dies, he comes back again in another form. Again

he undergoes death, again he comes back. This cyclic order goes on, and

on, and on. Birth after death, death after birth – the cyclic order goes

on. But what happens when one ensconces oneself in Him, when one becomes

one with Him? One will die, no doubt, but after death one won’t come

back. So when one is in deep love with Him, and death comes, that death

is the final death. After death there will be no rebirth. Along with

that death, death dies. So it is mrtyurmrtyuh – the death of death. So

He is mrtyurmrtyuh.” (AV-3)

Baba says, “Those who take the name of the Lord are really intelligent

and clever, because thereby they accelerate the speed of their spiritual

progress. Those who do not do so, continue to move in the vicious circle

of lives and deaths. This cyclical order of movement from life to death

to life again is called the sam’sa’ra cakra. What will be the fate of a

person who directs all his psychic propensities towards crude

materiality? He will be caught again and again in the serpentine noose

of death.” (SS-21)

Finally, the only way for one to escape the cycle of birth and death is

to do regular sadhana. Then one is sure to get salvation and go beyond

the noose of death.

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Date: 27 Apr 2011 06:24:10 -0000

From: “Gurucharan Deva”


Subject: Mahaprayan of a Ranchi Margii



It is with great sadness that we report the mahaprayan(*) of Ac Kinshukji’s biological brother. So it is that the eldest son of RL Dutta has passed and ungone his mahaprayan. The shraddha ceremony was observed today itself in Ranchi as our dear brother’s mahaprayan took place just a few days ago. In his final days he was suffering from jaundice among other ailments.

We are also very sorry to announce these two mahaprayans which failed to be noted at the right time:

1. Dr Vidya Jain: Our respected elder sister underwent her mahaprayan a few years ago. As many may recall, Dr Vidya Jain was Baba’s personal doctor and in 1989-90, Dr Jain lived full-time in Tiljala to attend to Baba’s medical conditions everyday. Dr Jain was a very great devotee in many respects. She dedicated her whole life to the work of Ananda Marga. The tales of her activism and devotion are vast. Baba Himself called her an “ideal person”. So there is much to tell about her blessed life. Those who wish to know more should write us.

2. Khub Lal Jee of Bettiah (Bihar): The mahaprayan of our dear brother occurred a few years ago. He was a great bhakta and on numerous occasions he personally treated Baba with homeopathy. He as a very great devotee. Tragically he died a few years back but we could not announce his mahaprayan.

So we pay our humblest respects to our respected brothers and sisters who underwent their mahaprayan. If you know of any margii or acarya whose mahaprayan we have failed to report, kindly write us. We wish to give due respect to all who leave this earth and reach their eternal shelter on Baba’s 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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