Archive for April, 2011

From: “Laksmii Devii”

To: am-global@earthlink.net

Subject: My Beloved in “Madhupur”

Date: Mon, 25 Apr 2011 19:26:40 +0530




Throughout the ages, great devotees and spiritualists – like Vidyapati,

Kabir, & Tagore – have employed metaphors in their songs and poetry to

describe the ecstasy of divine love.

Such metaphors – given in plain and simple language – help inspire

common people understand that there are higher aspects of devotional

life. In turn, a section of the population will seek out the deeper

meaning via inquiry and sadhana. Hence, there is great benefit to such


By His grace, our Sadguru Baba has also used indirect language, double

entendre, and metaphors to describe the more intimate relation that

develops in higher dhya’na. By this way, we are aware about and strive

to realise that type of mystical love and communion in our own sadhana.

At the same time, in the past with regards to the writings of Vidyapati

and Kabir as well as in the present with Prabhat Samgiita, there are

some leaders who have misinterpreted those metaphorical teachings and

led the common people astray.

By gaining a clearer insight as to the meaning of metaphors in

spiritually-oriented literature, we can all move more pointedly toward

out Goal, both individually and collectively.


Language is inherently limited – it cannot capture nor express the full

gamut of human emotions and feelings. Just as a young couple in love

cannot put into words the feelings they have for one another – let alone

try and explain it to others, the same is true on the path of sadhana.

Those more intimate thoughts and feelings of dhya’na like madhura bhava

are not easily expressed in words. Yet those feelings exist and are well

within the range of human experience. It is just that language is often

incapable of conveying those subtle devotional states.

Guru bob se shiis’a’ ka’l…

Baba says, “It has been said that when someone wants to tell another

about Parama Purus’a, at the time of speaking neither is the

symbolization of the words possible, nor is the symbolization of what is

heard by the listeners possible. That is, for both speaking and

listening the symbolization of words is difficult. It is indeed a

difficult state and the Guru becomes dumb and the disciple becomes deaf.

What can the Guru [do] except become dumb? Because of the limited scope

of language, He cannot express Himself. How can Parama Purus’a be

symbolized in words?” (AFPS-6)

Thus, given the inherent limitation of language, yet the very real need

to convey a particular idea, great poets have expressed their

realisation through metaphors, using common language and analogies to

hint at their main idea.


The great sadhaka Vidya’pati has written many poems about higher sadhana

experiences, one of which is “Hari gela’ Madhupura’ ha’ma kulaba’la'”.

In this poem Sri Vidya’pati is using very common words to convey a

sublime idea. That way the general population can at least get a glimpse

of what he is talking about. In the end, those with a little bit of

insight will understand that Vidya’pati is indirectly describing a very

high state of mind, whereas some will just take it as face value. And it

is the former who should and will educate the common people as to the

meaning of those writings.

Hari gela madhupur can be misinterpreted in two ways.

Hari is a boy’s name, Madhupur is a city in North Bihar, ha’ma means I

am, kula means prestigious family, and ba’la means daughter.

Thus the literal meaning is that, “I am a daughter of a prestigious

family and I am on my way to see my boyfriend Hari in the town of Madhupur.”

That is one way to understand – albeit a grossly literal one – and

interpret Vidyapa’tis poem.

Of course those with greater curiosity and insight will understand that

the meaning must be something more than that. After all, Viaya’pati was

a great sadhaka and poet – surely his intention was something more.


By Baba’s grace, He has given us the ideal explanation of the metaphor

which Vidya’pati has used in his poem.

Baba says, “The kulakun’d’alinii resides in the kula, that is, in the

last bone of the vertebral column. In Sanskrit kun’d’alinii means

“coiled”, “serpentine loop”, “serpentine coil”. Jilipii [a fried sweet]

is also called kun’d’alinii in Sanskrit because it is coiled. The poet

Vidya’pati has said: Hari gela’ Madhupura’ ha’ma kulaba’la’ [“The Lord

is in Madhupur, that is, in the sahasra’ra cakra; I am kulaba’la’”].”

“Where is Hari [the Lord]? He is in Madhupur. “Madhupur” means the

sahasra’ra cakra. In Vaes’n’ava Tantra, the sahasra’ra is “Madhupur”.

From “Madhupur”, “Madhura” and “Mathura” have been derived. So Mathura

is not only the town in Uttar Pradesh, it is also the sahasra’ra cakra.

Ha’ma kulaba’la’ – “I am kulaba’la’,” that is, “I am the jiivashakti

[divinity of the individual] sleeping in the last vertebra.” Kulaba’la’

does not here mean “the daughter of a [prestigious] family”.” (DKG)

Thus by Baba’s elaboration the meaning is perfectly clear. Hari refers

to Parama Purusa, Madhupur means the sahasrara cakra (madhu means nectar

and pur means place) or the place where nectar secretes, kul refers to

the base cakra, bala refers to the unit being. The overall meaning is

that, “I the jiivatma am restless to go see my Lord in Madhupur.” It

refers to a sadhaka’s deep desire to bring the mind from the lower most

point up to the crown cakra, the place of divine communion.

So Vidyapati’s poem is full of full spiritual meaning and significance

and he used such simple yet indirect language both to attract the common

people and because words in general fail to fully convey a sadhaka’s

sublime experience in dhya’na. Thus he had to resort to a metaphor which

even common people could begin to understand.

Verily, over the course of history, so many greats – from Jayadeva in

the Giita Govindum to Kabir in his poetry to Tagore in Ravindra Samgiita

– have described high spiritual experiences using metaphors in plain and

simple language.

Baba Himself has validated this approach.


For instance, when Baba visited the famous Konark temple in Orissa, then

during that field walk He talked about the carvings on the walls of the

temple. Those carvings graphically display male and female bodies

engaged in a deep embrace and union. And Baba is telling to Ac

Raghunathji and others present on that field walk that this carving

depicts divine love.

Baba pointed out that if one looks at the facial expression and manner

of the eyes, then it is quite clear that those devotional artists are

not talking about crude sexual matters but rather highly spiritual love.

Just those artists used the metaphor of physical attraction to convey

the ecstasy that can be experienced in sadhana. They had no other words

nor images by which to communicate their intention to the common people.

But those citizens with just a little bit of insight and curiosity

understood well that those high-minded sages and artists had a more

subtle message to share.


Given the fairly widespread use of metaphors in spiritual songs, poetry

and literature, it then becomes the duty of those with more spiritual

insight to unravel that metaphor so all can understand at least a little

of what is being conveyed.

All in all it needs strong sadhana to understand and explain those


The same can be the said of Prabhat Samgiita. Deeper realisation is

needed to give a proper purport of Baba’s songs.

Unfortunately, unqualified or selfish people invariably put forth their

own interpretation that misguides the common people. We even see this

happening within our Marga.

If a person simply misunderstands a spiritual poem or passage, that can

be easily forgiven and corrected. But when a person of a certain post or

social status broadcasts their misguided interpretation to advance their

own agenda, then that obviously has to be addressed in a stronger manner.


We all know that Baba’s divine world of Prabhat Samgiita describes the

full range of realistions, emotions, and devotional states felt by

sadhakas. Through Prabhat Samgiita, Baba is communicating with us and

giving us a medium to express our most intimate feelings.

Of course, so many sincere sadhakas have developed a link with Baba’s

compositions of Prabhat Samgiita, and this has greatly enhanced their

sadhana and devotional feeling.

Yet there are some others who have severely misinterpreted Baba’s songs.

Here are a few examples of certain leaders who could not understand the

spirit of Baba’s Prabhat Samgiita. You can decide for yourself to what

degree they politicized their interpretation.



There is an entire genre of Prabhat Samgiita that fall within the

category of melancholic songs. In such songs, the sadhaka is in a high

state of mind – a deeply devotional bhava – and feels the close

proximity of Parama Purusa, but not the extreme closeness that he yearns

to have with Baba.

Because of this, the sadhaka feels a sense of separation and pain, i.e.

melancholia. And in that deeply devotional state of melancholic longing,

the sadhaka may say, “Oh my dearmost Parama Purusa, where have You gone,

why have You left me.”

The inner meaning is that, “Baba even if you are one inch away from me

that is too far, or even if you are coming in my dhyana, still that is

not enough, I want you even more close. I want to lose myself in You


So that is the direction in which those songs are moving. With a sadhana

oriented mind-set one can easily understand the deeply devotional nature

of these melancholic songs. They represent an intimate connection

between the bhakta and Parama Purusa.

In no way, shape or form is that meaning of the song that Parama Purusa

has really gone away somewhere – forever. Rather Baba is employing a

common, easy-to-understand metaphor to depict a sadhaka’s longing in


Yet some in the Tiljala camp have propagandized these melancholic songs

as Mahaprayan songs as a means to justify their dogmatic program that

Baba has left. Either they really think that Baba has gone so they feel

that these melancholic songs point in that direction, or they are so

infatuated with making the Kolkata Mahaprayan program into a huge event

that they are even willing to ruin Baba’s Prabhat Samgiita to suit their

groupist agenda. Which is the case, that is for others to decide.

The main idea is that in Prabhat Samgiita, Baba is not saying that He is

has really left. Dry minded people might interpret it that way. But

those with even a little spiritual wealth know that melancholic songs

describe the intimate longing between bhakta and Parama Purusa, and

there is no question that Baba has really left.

That is one area of misinterpretation of Prabhat Samgiita.



Then there is another type of song in Baba’s Prabhat Samgiita collection

that depict how a sadhaka is waiting desperately for Parama Purusa to

grace him by coming in dhyana. The sense is that the sadhaka has done

half-bath, sung bhajans and Prabhat Samgiita, performed shuddhis and the

various sadhana lessons, and is now yearning to have Baba in dhyana.

And in His Prabhat Samgiita lyrics, Baba may use the metaphor of a

female. The female has prepared her hair nicely with braids and flower

garlands and has done so much to attract her beloved, but alas He is not


In the above metaphor, Baba is employing an everyday common example that

everyone can relate with to express the universality of longing in

sadhana. He is teaching everyone the type yearning one should have and

cultivate in their devotional life. The above metaphor does not at all

imply that this is song exclusively for female sadhakas. No one should

take it in this way.

Rather Baba is teaching us all about a’kuti, strong spiritual longing.

Just as the female has anxiously prepared her hair and dress in excited

anticipation for her rendez-vous, a sadhaka has done so many

preparations like half-bath, kiirtan, 3rd lesson etc in order to get

Baba in dhyana.

So such Prabhat Samgiita songs like Toma’r ta’re nishi ja’ga’ (PS

#1068), are songs for all sadhakas, irregardless of one’s gender.

Yet in her book “Awakening of Women”, Didi A’nanda Rucira has grossly

misunderstood the inner meaning of Baba’s metaphorical language and

instead put forth the false notion that Baba has explicitly written such

songs for sisters / Didis.

When in reality, our AM does not differentiate between male and female

sadhakas. The devotional teachings are for all, irregardless of one’s

gender. Anyone with a bit of devotional insight will easily understand

that Baba is employing a common metaphor to teach the people that this

same type of yearning is also present in the spiritual realm – except it

is much deeper.

That is the idea that Baba is conveying in His Prabhat Samgiita. Yet

because this intimate feeling is not easy to put into words, He employs

the analogy of a young maiden in love. That way people can easily

connect with the feeling of the song and cultivate the notion that such

strong longing is an essential facet of deep sadhana.

So none should get swayed into thinking that Baba has written this

Prabhat Samgiita exclusively for sisters or that Baba is describing

goddess worship – both of which Didi Ananda Rucira advocates in her book.

Of course Baba has done so much for women’s welfare, women’s rights, and

the dignity of women. That cannot be denied – we are all familiar with

Baba’s vast selection of works and teachings in this regard.

Yet at the same time, in their confusion, no one should believe or

propagandize certain Prabhat Samgiita as beings songs for women due to

the gross misunderstanding of a simple metaphor.



In nearly all of Baba’s songs, especially the devotional order of

Prabhat Samgiita as opposed to the social songs for occasions like

birthdays etc, there is a distinct longing and attraction involved –

i.e. the desire to get Parama Purusa. This simple message every sadhaka

in AM understands.

Yet so-called performers like Jyotsna (SUVA) sing Prabhat Samgiita in

night clubs and pubs to wild crowds of drunken youths who are bound up

in lustful desires and Jyotsna is teaching and guiding them that these

songs describe what they are feeling.

This obviously is gross injustice to Prabhat Samgiita and if Jyotsna has

recently stopped this approach of hers then that is great and a public

apology will be delivered. But tragically for years and years, Jyotsna

has been using Prabhat Samgiita for her own fame as a nightclub

superstar and sending the wrong message to the people.

We have to remember that in the days of old – especially in India –

people were very strict in sexual matters so those poets would use the

analogy or metaphor of worldly love without fear that people would

indulge or misunderstand the message. But now in this present era of

extreme materialism, everything gets twisted in a sensual and sexual

manner- from songs to movies to advertisements etc. So people easily

think any type of attraction must refer to sexual attraction.

Such things happened with the misunderstanding of tantra, the Krsna –

Radha metaphor and so many others. These things got twisted in a sexual


That is why Baba is very careful and explicit that His Prabhat Samgiita

must not be played on the radio or be used as filmy songs. Because He

knows the common mass would misunderstand in this materialistic era.

Thus when anyone is promoting Prabhat Samgiita in nightclubs or any

other type of venue, then they are directly going against Baba’s wish

and we must oppose such things.


In order to understand Prabhat Samgiita or any of Baba’s devotional

teachings, strong sadhana is needed. Practical experience is required to

understand the devotional theory or philosophy.

It is just like how one cannot understand the taste of something sweet

until it is eaten. Likewise in the realm of devotion, theory alone is

not enough.

We must sincerely practice sadhana to understand Baba’s

spiritual-cum-devotional guidelines. When sadhana is high then one can

see and understand different aspects of AM literature, including Prabhat


Because during sadhana, Baba gives higher feelings in the mind. And with

that higher mind, one can understand His indirect teachings in the

proper way.

Those who do not practice sadhana properly and cannot appreciate the

idea of bhava, they cannot understand all the subtle points and

metaphors used in Prabhat Samgiita.

If anyone is a layman and they make a mistake due to their own blindness

then that is excusable. Whereas if a public official is openly promoting

a misguided idea like pornography then the situation is very serious and

must be addressed strongly.

Thus when certain people – i.e. a few people – in AM are promoting wrong

ideas, and when such people are long-time acaryas, famous performers, or

leaders of a group etc, then the situation is serious and those matters

must be met head on, lest common sadhakas get misguided and swayed by

those wrong things.

Here the overall aim is to clarify Baba’s use of indirect language and

metaphors for everyone’s benefit. We should all work together in this

regard and identify and reject any and all wrong interpretations.


By Baba’s grace when we practice sadhana sincerely and understand all

His teachings properly, then we are sure to reach the Goal.

Baba says, “Human beings have been aspiring for this final liberation

since time immemorial and those who have understood it should know that

they do not have to wait for it endlessly form one life to another. In

this very life convert your psychic symbolization into psycho-spiritual

symbolization and become and emancipated being.” (AFPS-6)




In the great poet’s Kabir’s songs and writings, He often employs

metaphors, indirect language, and double-entendre, something that can be

interpreted in two ways.

In one particular song, it is stated: My blanket is raining and the

water is drenching.

This of course does not make much sense.

With a more devotional application of mind though, we can understand the

meaning as, “I am crying for the Lord, my tears are raining down into my

palms, my palms are drenched in those tears of love.”

One of the main sources of confusion stems from the fact that the word

for hand and water is the same. Yet those who have done sadhana and

understand Kabir’s intention can properly understand and translate his

poems. They will be linked with the spiritual message of Kabir’s writings.


Here are some other points & misunderstandings about Prabhat Samgiita.

1) Not everyone in AM understands that the songs about Lord Shiva and

Lord Krsna are NOT meant to be sung by margiis. These are not our

devotional songs. Baba has given those songs for devotees of those other

two Taraka Brahmas. In His kindness, Baba does not want overlook any

bhatka. He has given something for all, even bhaktas of Lord Shiva and

Lord Krsna. A few margiis seem to think that songs of Lord Shiva and

Lord Krsna are for our devotional practices and they sing them at

paincajanya and dharmacakra etc, but this is not the proper approach. We

should keep a strict, one-pointed devotional approach and only sing for


2) In many, many songs, Baba makes use of indirect language such as

words like Bandhu (Friend), Sakha (Friend), Priyo (Dear), Priyatama

(Dearmost) etc. But we understand that these words have dual meanings

and apply the right one in our ideation. We do not think that the song

is for our friend at work, but rather Baba is goading the mind to create

a more intimate relation with Parama Purusa like that of friend or



“Toma’re smariya’ supath dhariya’ kariya’ ya’bo a’mi toma’ri ka’j…”

(P.S. 2181)


Baba remembering You, I will move on the righteous path. By this way I

will go on serving You– fulfilling Your desire. O’ the dearmost Jewel of

my mind, by Your grace always I will move towards You– forgetting the

past, removing the staticity, and avoiding all sorts of dogma. By Your

grace, with the stroke of my feet I will crush my selfishness. And by

Your grace I will look towards everyone’s needs and requirements. I will

engage myself in everyone’s service.

Everyone’s happiness is my happiness. This very idea I will contemplate

in a new way from today onwards. Baba, by Your grace, and thinking about

Your love, Your greatness, & ideating on You– I will become one with

You. All my narrowness will be destroyed and my whole existence will be

transformed into vastness, by Your grace. Baba, with Your divine touch,

my whole existence will be vibrated in ecstasy. And what way You bless

me, You will qualify me according to Your liking & I will be transformed

into that. And having all those things I

will serve You according to Your desire…


Read Full Post »

From: “Shantatma Deva”

To: am-global@earthlink.net

Subject: Story: When Baba was 12 Yrs Old

Date: Sun 24 Apr 2011 14:33:02 +0530




One day when Baba was around 12 years old, He was sitting in front of

His house

when one middle-aged man appeared on the road. The man was standing

silently on one leg with his palms together.

(Note: This is one-legged stance is a particular body posture or mudra

used by so-called brahmins to show deep reverence when they pray to

their god. However, this person in the road was not a “brahmin”, but

rather a so-called harijan or untouchable. The man was standing in this

position to show his own lowly status and express great respect to the


The place where Baba was sitting was slightly higher than the level of

the road, as the front yard of the house and entryway were raised up.

The man looked at Baba and said, “Where is the respected master of the

house?”. The man was referring to Baba’s esteemed father.

The young Baba eagerly called to the man and asked why he was standing

in the road.

Baba then graciously invited the man to come up and sit next to Him on a

mat that had been placed on the ground.

The man replied, “That higher ground is not my place. I am a harijan so

I cannot sit up there – on a mat on higher ground.”

Baba politely responded, “I am inviting you. As long as I am here there

is no problem. You are welcome to come sit here. Please come.”

The man became very scared and said, “I am not going to do that.”

Baba gently pleaded, “What is going to happen (wrong) if you come and

sit here – it is my request.”

The man replied, “If I sit there I will be beaten.”

Baba kept insisting and pleading for the man to come up and take a seat

and He promised that He would not allow any harm to come to the man.

Baba said that my father will be back in one hour and you are welcome to

wait here with me.

Ultimately, the man refused and left the scene.


The young Baba was unhappy seeing how this aged man was totally bound

and shackled by caste dogma. The caste system had made the man believe

that he was sub-human, inferior, low, and worthless.

It was on that day that Baba took the strong vow to remedy the situation

and create a human society based on universality where all are treated

as equal human beings. That moment Baba decided to eradicate all caste



As we all know there are so many horrors, injustices, and humiliating

aspects of the caste system that have been entrenched in Indian society

for thousands of years. Today, by Baba’s grace, things have improved a lot.

But in that pre-World War II era when Baba was still a boy, most caste

distinctions were thriving.

Baba says, “The evils of the caste are nowhere better known than in

India.” (AFPS-7)

Note: We all know that similar evils exist in the form of racism,

communalism, and overall hatred in all parts of the globe, whether it be

genocide in Africa, gang rapes in Los Angeles, or street violence in

France etc.

Some examples of caste denigration in India include:

So-called low caste people would wear a degrading cow-bell around their

neck so as to warn others that an “untouchable” was coming down the

street. Then general citizens would be sure not to touch that low caste

being and not even let their shadow touch them.

So-called low caste people were also made to wear a broom attached to

their backside so that the dirt or mud road would not be polluted by the

feet of those so-called untouchables.

And here Baba points out other horrors about the caste system:

(A) In this below quote, the so-called low caste people were brutally

punished and tortured if they heard vedic chants.

Baba says, “The Antyaja Shu’dras, if they even heard the Vedic chants,

or the controlling Vedic mantra aum, or the Savitr Rk mantra, would be

committing a great sin and molten lead would be poured into their ears

so that their hearing would be destroyed forever.” (NSS, Disc: 5)

It goes without saying that it was absolutely forbidden for such

so-called lower caste people to go to any temple and worship etc.

(B) Here Baba points out how the caste system deemed shudras to be the

lowest of the low.

Baba says, “Even the Supreme Entity, that formless omnipresent Parama

Brahma who equally belongs to all, who is the light of all light, the

dearest and nearest One, is also denied. It has been said in the above

shloka that the Vipras [Brahmans, intellectuals] have been born out of

the mouth of Brahma’ [the Creator]; the valorous Ks’atriyas [warriors]

have emerged out of His hands; the Vaeshyas [capitalists] out of His

thighs; and the Shuudras [labourers] out of His feet.” (APH-5)

(C) In this below paragraph, it is shown how low caste people were not

even allowed to get their own water from the well if they were thirsty,

for fear that they would pollute the water. They had to wait and hope to

be given water by others.

Baba says, “The prince alighted from his horse and, saluting him, asked,

“O Brother! Are you in difficulty”? Before the man could answer, the

prince understood from his countenance that he was thirsty and, as he

had not drawn water even though he has a bucket and rope by his side, he

must be a so-called “untouchable”. So that prince himself raised a

bucket of water and said to him, “Methinks you are thirsty. Drink this

water and then tell me of your needs”. The man drank water to his

heart’s content.” (GL)

(D) Here below Baba further points out the humiliation thrust upon the

so-called lower caste people.

Baba says, “Hundreds of dogma were imposed on people: “Do not do this,

it is prohibited. If you do it you will go to hell.” The effect of such

a statement was to inject a fear complex into people’s minds. According

to mythology, the so-called upper castes were born from the mouth of

god. It was stated that the so-called low caste people were not entitled

to wear shoes on their feet or carry umbrellas over their heads in upper

caste neighbourhoods.” (APH-5)

More about cast distinctions have been cited in the notes after the

signature. Suffice to say here that casteism struck deep into the psyche

of the people.

Baba says, “For centuries so-called low caste people have lived a life

of humiliation and insult, and consequently their minds have become

inert. Tragically, they accept this condition as the result of their

fate.” (PNS-17)

By Baba’s grace He has taken the vow to remove all caste distinctions,

and this has been a tremendous boon for our human society.


As one might recall, the first PA in Ananda Marga was PK Chatterjee and

he was a brahmin by birth. Those days Baba was still living in his

mother’s house and when PK Chatterjee would arrive then all the members

of the house would come and touch PA’s feet, because he was born of

higher caste than Baba’s loakik family.

Then in secret, in that same house, PK Chatterjee would massage Baba’s

feet, recognising Baba as the Sadguru. Such is the liila of Parama Purusa.

Here the point is that casteism touched all aspects of Indian society,

even within Baba’s own house.

Then that fateful day Baba told His mother that casteism was totally

unjust and that He would wipe it out entirely.

She replied, “Oh my son, in the past so many people have made similar

declarations but nobody could change it. In that case what can You

really do.”

Baba’s mother was not aware of Who He is, so that was another part of

the liila.

As Ananda Margiis we understand well who Baba is and how He has

graciously set the wheels in motion to eliminate casteism and so many

harmful isms from this earth.


Baba step by step tore down the caste system through two distinct

methods: His practical programs and by illuminating this world with His

spiritual vibration.

On the practical side, here are a few things Baba has done.

1. He gave tantric diiksa (spiritual initiation) to all people,

irrespective of their birth etc, and made acaryas out of both so-called

untouchables and so-called brahmins. Our acarya culture is a mix of all

peoples, wherein even so-called untouchables who became acarya receive

pranam from others.

2. Baba insisted that no one (i.e. so-called brahmins) entering AM could

keep their sacred thread and sacred hair. Those things had to be cut off.

3. Baba instituted inter-caste and inter-race marriages, i.e.

revolutionary marriages. This was a huge change because in India even

the Muslims adhered to the caste system, whereas throughout the Islamic

world caste system is not followed.

So by the above programs and more, Baba graced this earth by undoing

thousands of years of caste distinctions and injustices. And with His

neo-humanism, He has set the stage to wipe out similar injustices all

over the globe. Because each and every land has their own issues of

hatred and exploitation.

Of course the brahmin priests were furious with Baba as they felt He was

making attacks on their Hindu way of life. They felt severely

threatened, yet Baba did not yield. By His grace He has spread the ways

of manav dharma and one human society to all.

Thus both through His practical programs and all encompassing grace, He

has cleared the pathway to wipe out casteism and all isms and hatred

from this earth entirely.

And it all began on the fateful day when the simple man stood out in

front of Baba’s house. That was the way Baba chose to unfold His liila.


By Baba’s grace our Ananda Marga is based on the universal sentiment of

one human society where are all treated with equal love and respect.

This grand idea is reaching every aspect of human life, by His grace.

Baba says, “In our Ananda Marga, the entire human race is considered one

family, bound by the common bonds of love. In A’nanda Ma’rga, one

introduces oneself as a mere living being, so here it is impossible to

establish anything but a caste-less society.” (TK-2)




Baba’s below example graphically displays how caste distinctions seep

deep into the mind and ruin the human intellect.

Baba says, “Repression directly affects the subconscious mind. Gradually

the psychic structure is severely damaged, and finally the mind is

totally changed. The result is that people are inflicted with a

defeatist psychology and an inferiority complex. Let me give you an

example. The headmaster of a Harijan school once asked a student to

fetch him some drinking water, but the boy did not move. Instead he

asked a non-Harijan friend in a low voice to do as the headmaster

requested. But the headmaster intervened and asked the boy why he would

not comply with the request. The student replied, “Sir, I am an

untouchable by caste. How can you drink water touched by me?” This is an

example of how repression can bring about a change in the psychic

structure.” (PNS-17)


Here Baba is showing how even the great Shankaracarya was prone to caste

distinctions as he did not want to be touched or polluted by a so-called


Baba says, “Lord Shankaracharya was an erudite scholar. He has

over-thrown Buddhism and revived Brahmanya religion, but there was a

lack of full harmony between his principles and practices. Once after

having a dip in the Ganges at Kashii, he was returning towards the road

and he saw an untouchable walking with a number of dogs. For fear of his

body being touched he attempted to bypass them. Then the untouchable

said: “O Lord! Is this the result of your principle that there is only

Brahma and nothing else? You are known by the name Brahmajina’ni. The

feeling of differentiation is developed even by treating a pariah as

mean.” (SS-1)


In this below example, even small kids were indoctrinated into the

superiority of the caste system and older people were forced to bow down.

Baba says, “Even a five- or six-year-old boy from the so-called upper

caste would extend his feet to accept pran’a’m from an eighty-year-old

man of a lower caste. Those young boys did not feel the slightest prick

of conscience or humanity. This was the ill result of caste

distinctions. But today that opportunistic structure of casteism has

already been destroyed, it can collapse at any moment.” (SC-11)


“Ke ghumiye a’che tumi ja’n, d’a’k diye ya’o…” (P.S. 2179)


Baba, as the Savior and Controller of the whole universe, You are well

aware about who is sleepy and drowsy, and who has lost the path of divine

effulgence. Baba, You know everything.

Those who have lost the Goal, You always call them and show them the

right path. Those who are crying bitterly after facing their defeat, with

Your divine compassion You graciously show them the proper path for their

forward journey– and help them move ahead. Baba, You are the Sadguru.

Hence those who remain forgetful about You as well as those who are

always calling You with deep adoration full of longing and tears, with both

these two opposite types of people, You shower Your divine grace on all–

without any differentiation.

Baba, Your grace is for everyone. But crude people are not realising that

You are gracious on them also. Whereas devotees realise. That is the

difference. Baba, You grace everyone; Your greatness & glory is beyond



About the Wealthy

Baba says, “It must always be remembered that the value of money lies in

its proper use. If more money is accumulated than what is necessary, it

becomes valueless for want of use. To the extent that you keep idle and

valueless money with you, to that extent you become responsible for the

injustices done to the hungry and the naked. Your valueless hoard will

have to be made valuable by providing opportunities for use by others.

Those who do not know the right use of money on the basis of the

exchange of mundane resources are in fact the enemies of society.”

(HS-1, p.41)


Read Full Post »

From: “Shantatma Deva”

Subject: When Road Signs Are Wrong

Date: 23 Apr 2011 20:33:11

To: am-global@earthlink.net




““I am that Vireshvijay Vasumallik,” he replied. Saying this, he threw

himself into the water. The rapids flung his body around violently and

carried him off towards a deep cavern. After that his body sank and

disappeared from sight. A sudden strong gust of wind blew at my back

from the direction of the forest. Then the gust of wind started blowing

towards the mountain in front of me. All around me I could hear the

sound; son, son, son. If someone else had been there they would not have

heard anything else, but in the middle of this son-son sound I could

hear Vireshvijay’s last words ma’-ma’-ma’ go [mother, mother, oh my dear

mother]. With steadfast eyes I looked at the rapids. Unknowingly, my

eyes lighted on a few drops of water. In all directions one could hear

the hills reverberating with the sound – ma’-ma’-ma’ go.” (SC-1, Disc: 4)

The above is the concluding paragraph of Baba’s dramatic story about the

great revolutionary Vireshvijay Vasumallik in Shabda Cayanika part 1.

Baba, being the supreme storyteller extraordinaire, narrates this

history about Vireshvijay’s epic confrontation with the British invaders

in riveting fashion.

Anyone not familiar with the story should certainly take time to read it.


Unfortunately there is one serious mistake in the translation and

publication of this story, and in particular in the last paragraph,

noted above.

At one point, Baba is describing how the wind is blowing.

The publishers wrote: “A sudden strong gust of wind blew at my back from

the direction of the forest. Then the gust of wind started blowing

towards the mountain in front of me.”

Baba narrates the scene further.

And the publishers wrote, “All around me I could hear the sound; son,

son, son.”

According to this translation, it appears to the reader that the sound

or word reverberating in the wind is “son, son, son”, which of course

would refer to the male child of a mother or the cherished son of one’s


And since Vireshvijay is the courageous native son of that land, and

since Vireshvijay is about to meet his tragic death, and since in that

final moment Vireshvijay himself calls out, ma’-ma’-ma’ [mother, mother,

oh my dear mother], then it certainly seems like someone or something is

crying out for her son – whether it be some type of spirit, a ghost or

goddess of that land, or mother nature; and in response, our tragic hero

is replying back: Mother, mother, oh my dear mother. It might even seem

to the reader that Vireshvijay leaped to his death in response to the

call of some ghostly or ethereal motherly figure. That is the way the

story reads.

But that is not at all what is going on. Due to a critical error in

translation / publication, the entire meaning is skewed, altered and the

reader is led astray.


In that culminating scene of this most dramatic story, Baba is artfully

describing the sound of the wind.

The publishers wrote: “A sudden strong gust of wind blew at my back from

the direction of the forest. Then the gust of wind started blowing

towards the mountain in front of me.”

That part is ok.

But then the publishers wrote: “All around me I could hear the sound;

son, son, son.”

This is where the problem lies.

When the publishers wrote, “son, son, son,” it seems that a ghost or

mother nature or some ethereal mother is calling out to her native son,

Vireshvijay. That is the impression that any reader would get based on

what the publishers printed.

But in reality, something entirely different is going on.

In His colourful manner of narration, Baba is making and describing the

sound of the wind itself.

In Hindi or Bengali, the phonetic spelling of the sound a large gust of

wind makes when it is rushing through the mountains or forest is: shon’,

shon’, shon’ (with a nasal “n” at the end).

Or there may be a better way to write it, perhaps shoun’, but the sense

is that Baba is actually making the sound of the wind as one would do in

Hindi or Bengali. That is what is meant and indeed stated.

In which case the translators / publishers should have written:

“Whoosshh, whoooshh, whooshh”, or some other term or phrasing in English

that would denote that Baba is describing or emulating the sound of the

wind as it rushes through the forest. And then the word could be

italicised as well, further indicating that Baba is describing an actual


But the translators missed this point entirely. They misunderstood

Baba’s divine way of storytelling. And they took it literally that the

wind was speaking the English word “son, son, son”, as in the case of a

male child of one mother.

Thus any reader will be terribly confused and led astray.

Because again, in reality, Baba is describing the way the fast blowing

wind is howling through the forest landscape, rustling all the leaves.

We have all heard such sounds before. And the phonetic way of writing

that sound in Hindi would be something like: shon’, shon’, shon’, with

nasal sounding “n” at the end.

So that sound is not at all the English word “son”, as in “son” or

“daughter” or “male offspring”.

Unfortunately, our publishers – albeit their intentions were innocent in

contrast to certain blatant and manipulated distortions that have been

made in the past – could not properly nor accurately depict

what Baba was telling.

In result, this great story from Shabda Cayanika about the revolutionary

hero Vireshvijay is tainted and ends in confusion as if some ghost or

other-worldly being is crying out for her lost native son to commit

suicide etc. And that Baba is glorifying such acts.

Such is the extent of the misportrayal of the current English edition of

this book, Shabda Cayanika part 1.

A truly dharmic and unique history has been severely tainted.


Needless to say, this error in translation or publication should be

corrected at the earliest. If those publishers wait for the publication

of the next edition of Shabda Cayanika part 1 in order to correct the

error, then that may take decades and over that time the correction will

ultimately be forgotten. And the book will be reprinted in its current

faulty state – leading readers astray.

Best then is if an errata page is made today itself and a formal

statement issued by the Publications Dept in order to clarify the error.

Then everyone will be properly informed and there will no longer be

confusion about this wonderful passage.


We must remember that our AM sha’stra or scripture is like a divine road

sign, clearly indicating to us where to go and how to proceed in life.

In our AM books, Baba tells us so many things: How to take a bath, what

food to eat, the cycle of brahmacakra, what is sin and what is virtue,

the history of so many lands, and yes, so many beautiful stories like

that of the great ideological revolutionary Vireshvijay.

In turn, we believe and follow those divine precepts: Paragraph by

paragraph, sentence by sentence, and word by word, thinking them to be

true to Baba’s spoken discourse.

His printed teachings – the books of A’nanda Ma’rga – are our road sign

in life. By following the word and spirit of His every teaching we are

able to progress.

Baba says, “Do this, don’t do this – to prescribe these dos and don’ts

of life is the duty of sha’stra. And why does the sha’stra prescribe

those things? For salvation and liberation sha’stras prescribe these dos

and don’ts of life.” (SS-21)

It is Baba’s boundless grace on us that He has given us the pathway to

success in the form of a written scripture. Now it is the duty of those

at the helm to ensure our AM publications are done properly. Because

when our AM books are not proper, then our entire Marga society will get

the wrong road sign in life and be led astray, even harmed.

In the notes below the signature are further examples where those in

charge have wrongly printed our AM scripture, thereby misguiding readers

and sadhakas alike.


By Baba’s grace He has beautifully recounted the life and history of the

spirited revolutionary Vireshvijaya. That epic story is told with so

much passion and force – the reader can tangibly feel the efforts,

trials, and courage of this great young man who bravely gave his life

for ideology. It is a great story for us all.

Yet it is undermined by the fact that in the culminating last paragraph,

the story is wrongly printed thereby sending a confusing if not

misguiding message to the reader. This mistake must be corrected at the


Baba says, “The scriptures containing spiritual injunctions must be

totally flawless.” (NSS, Disc: 14)




Each and every AM discourse must be perfectly transcribed from the

original audio file into the original language and from there translated

into other languages. So a discourse originally delivered by Baba in

Hindi should be perfectly transcribed into Hindi directly and then from

that source document be translated into other languages.

At present, often times the English edition is looked upon as source

material for translation work. And that is fine when the original

discourse has been given by Baba in English. But when when the original

is in Hindi, Bengali, Telgu, or Spanish, then English should not be used

as the source. But it happens. This might be because no one is able to

translate directly from Hindi to Japanese or Swahili etc. Thus the

English edition is used as a stepping stone. So the English edition has

a big role to play at present. Unfortunately, when the English version

is incorrect, distorted or wrong, then that error will be transferred to

so many other editions. That is a major problem.

Again, the ideal manner is to have every book translated directly from

the original language. That should be our aim. Otherwise when there are

mistakes in translation into English, then those mistakes will multiply

and grow when other translations are made from the English text.


Tragically, there are countless publication mistakes and errors in our

AM books. The above problem with the last paragraph about the story of

Vireshvijay is not at isolated incident. Here are other grave problems

to be aware of:


1) Baba has clearly stated in English that AM is the first time that the

philosophy of yoga has been given. But this historic proclamation was

deleted from the printed discoruse.



2) Baba has clearly guided us that we are to be involved in all kinds of

noble deeds and high-minded work, yet the Publication department wrongly

printed that we are to be engaged in war, not work.


4) And like this there are dozens and dozens, or more correctly,

hundreds and hundreds, of critical errors in our AM scripture. Proper

effort needs to be made to catalog these errors and then those in

Publications must sincerely work to correct them, not falsely justify

their wrongdoing as in the case of the AM Revolution discourse.


“Sakal bha’ver a’dha’r tumi, toma’r na’me ja’i go mete…” – P.S. no. 787


Baba, You are the base of all ideations. By Your grace I am divinely

intoxicated in Your name and song. Within my lonely eyelids I have an

incessant desire to get You.

Baba, the whole universe is filled with Your form. My mind is

resonating in Your tune and melody. In fact, all the rhythms and

all the songs have come on this earth to sing Your glory.

Baba, the whole sky is filled with Your effulgence. Your august arrival

has changed darkness into effulgence. And the iron door of the jail is

pulverized into dust. All the dogma has disappeared. The whole universe

is filled with Your divine effulgence.

Baba, everyone is ensconced in singing Your name…


Unique Quality of Human Beings

Baba says, “The human mind has two functions–thinking and memorizing.

The more the thinking capacity increases the more the power of memory

develops. The nerve cells also change, leading to a corresponding change

in the nerve fibres. These changes create a stir and a revolution in the

world of thought.” (PNS-8, p.17)


Read Full Post »

From: Terri Deva


Subject: Disconnected Children

Date: Fri, 22 Apr 2011 14:01:19 -0400



Note: Just this week a six-year old in Houston Texas (USA) brought a gun

to school which fired and three young children were injured. Sadly this

tale is but one of many as each and every day mounting horror stories

emerge about child related catastrophes in the west, most notably in the USA.

This below letter examines the root cause of such issues.


As we know children represent something very special: They are the hope and

future of humanity. That is why the raising of our children is so very


Because it is in those early years during childhood that so much tangible

and intangible growth occurs, in one’s mind and heart. And this remains

with children and fuels them throughout their life.

That is why Baba Himself places tremendous importance on the caring and

raising of our children.

Tragically, in this modern, materialistic era, in certain countries a

distinct gap has occurred in children’s development.


It is the common phenomenon around the globe that people automatically

assume that each and every aspect of human life in the so-called

first-world nations is the absolute best. From popular music to automobiles

and from food to education etc, people think that the Americana way of

doing is the greatest. Citizens of the materially impoverished

“third-world” nations are especially inclined to think like this. They are

most susceptible to this false outlook.

When in fact the truth stands that in so many aspects of life the western

nations are faltering terribly. Homelessness, psychic depression,

pollution, crime, inequality, sexual harassment, and poor health are but a

few of the things which hound and plague the materialistic societies of the

west– especially the USA.

In addition, one other problem is rampant in US life: Namely, the raising

of our children.


In a very brief nutshell, let us take a look at how children are commonly

raised in the US. Following are just a few points and others can write in

with their observations as well.

– Starting from that very tender moment when they are just a few months

old– or even less, often are children are separated from their mothers.

Either due to the pressure of their mundane job and professional life or

due to family instability like divorce etc, mothers are often not involved

in the direct care of their babies. This is the common phenomenon.

– In that case, toddlers, infants, and crawling babies are shuttled off to

day-care centers where they are but one of dozens of children being watched

over by a single, under-paid attendant. At these “day-care” centers,

children are often neglected if not outrightly abused. Instead of getting

that needed motherly love and affection, they grow up in the cold,

factory-like environment of a commercial day-care center. Where they are

but one of dozens of crying children looking for some love and support, but

hours and days and months go by and they never get that compassionate touch.

– And in other situations, due to divorce or other family problems,

children may be forced to grow up in a house that is different from their

mother’s residence. That is their mother may be living in California and

those tiny infants may be living in some far away place– thousands of

miles away from their mother– such as in Atlanta, Georgia etc. For

whatever reason such as financial strife etc, the children may have been

sent there to live with a distant relative.

– While in other scenarios, due to the fast-paced modern way of living,

children may grow up as a mere ghost in their own house. That is, due to

their business and hectic lives, parents may not give hardly any attention

to their children. They may not give them any personal care. Such parents

do not have time to listen to their children’s stories; they do not have

time to ease their children’s worries and concerns; they do not have time

to sit and laugh and play with their children. Just with a blank face such

parents frantically roam from one activity to the next– not giving any

attention to their children. Instead they try to appease their kids with

mundane gifts such as video games and movie players etc, but that does not

satisfy a child’s inner heart and longing for parental love and affection.

– These are some of the very regular events in the life of so many children

growing up in various so-called first world nations.

By all this even the common observer can immediately see that there is a

lot of instability and lack of love in the life of many “first-world”

children– American kids.


Whereas we see that children growing up in many of our so-called

third-world nations are often given a lot of attention, love, and affection.

Especially in India, it is understood that children are never separated

from their mothers. Rather those infants are in their mothers arms all day

long– and all night long as well.

In that case those children always feel cared for and sheltered. Of course

there are always exceptions to the rule, but this is the common scene in

much of the “developing world”.

And this is further evidenced by the fact that children growing up in those

areas and turn into well-behaved students and ultimately become responsible

members of society who are concerned with the world around them. This

happens most of the time.


But as described up above, children in “first-world” nations face an

entirely different situation while growing up and subsequently the outcome

is totally different also.

Due to on-going neglect, being left all alone, and a distinct lack of love

and affection, children often grow up disconnected from themselves,

separated from their parents, and alienated from the world around them.

And this is evidenced by highly disruptive behaviours both at home and at

school– as well as in their social life.

And when they grow up such children become adults who are engrossed in

their own troubles and not at all connected with the society or the world

around them.

This is the on-going and disturbing scene unfolding in contemporary

American life etc. About this hundreds and hundreds of scholarly articles

have been published and in addition millions and million of first-hand

human stories about this are available on the street. Indeed so many have

their tales to tell about this Americana syndrome– where people grow up

haunted by their own childhood.


Here Baba warns us about what happens when children are raised in an

atmosphere of neglect and abandonment etc. And side by side Baba guides us

how important it is for children to grow up in a well-balanced, stable

environment where they get an ample amount of motherly love and affection–

all day long.

Baba says, “At the beginning of evolution, humans used to lead libertine

lives without any consideration for family obligations, but they gradually

developed a family instinct. However, that family instinct was no different

from that of the elephants, lions, pigeons, etc. Due to this inborn

instinct, males and females arrived at a loose but workable compromise

regarding family life. But in that there was no sense of responsibility

born out of a developed conscience; rather, due to their loose

relationships with each other, one person used to desert another and go

anywhere he or she liked. The number of such libertines was very high, and

they used to disturb the peace and harmony of the so-called family members

and become the cause of many serious quarrels.”

“The male libertines would not take responsibility for their offspring.

They used to wander freely, and as a result, the entire responsibility for

raising the children in their infancy would devolve on the mothers. But it

was not possible for the mothers alone to bear the responsibility of

maintaining the children, as a result of which many children died in early

infancy. Those who survived felt themselves to be in a sea of troubles

after they were weaned from their mother’s breast milk. Then they would be

deprived of their mother’s love, since she had to take care of the next

baby. Those were the days of the prehistoric humans. One should remember

that even in those prehistoric days, some portion of the Vedas was

composed, chiefly by the so-called family people. The life of the

libertines was just like that of the animals…”

“It was not easy to know the fathers of children even in the case of the

so-called householders, far less in that of the libertines. Children would

know only their mothers. And after they were weaned, they would forget

their mothers also. Thus being deprived of motherly love and affection at a

very early age, they had no opportunity to develop the sweeter and finer

sensibilities of the human mind. The human mind, the human intellect, was

nipped in the bud; those people had no opportunity to blossom, to gladden

the heart of the world with their sweet joy.” (NSS, Disc# 9, Shivokti-2)

Unfortunately this very situation from the days of old is also rampant now

in this modern world, most notably in our so-called first world nations.

That is the tragedy in this modern era.


By Baba’s divine grace the day is sure to come when all children will grow

up in a loving environment and become great human beings.

Baba says, “Children will become assets of society in the future to the

extent that their parents or guardians discharge their duties properly.”

(Human Society-1)




Here Baba describes more about the tragedies children face in this modern

era in “first-world” nations like America.

Baba says, “If the mother or those with whom the children spend most of

their time is obstinate, the neglected children will, in most cases, become

noticeably obstinate, and they will have to carry this psychic ailment

around with them for a long time…”

“In some families the parents have lost their peace of mind due to

poverty or some other cause and oppress their children with or without

reason. Naturally the children lose respect for their parents, which

further aggravates family indiscipline. The parents have to put up with

more unrest, adding to their lack of peace…”

“Some parents may claim that it is impossible to maintain a balanced

life in an age full of problems, where they are extremely busy with

numerous activities. I maintain, however, that it is possible for an

intelligent parent to avoid the mistakes I have discussed. If parents fail

to carry out their basic duties, I am compelled to say that, although they

live in society, they are guilty of encouraging an antisocial mentality…”

“The main point is this: for want of a little care, children are

deprived of the opportunity to become complete human beings, even though

they have a human structure.”

(Human Society-I, ‘Education’)


By His divine grace everyone’s future is bright and guaranteed as all are

His divine children.

Baba says, “You are all human beings. You are all dignified human beings.

Forget all fissiparous tendencies that sometimes function within the human

mind. Remember, you are the loving children of Parama Purus’a, and your

goal is Parama Purus’a. Your goal is the Supreme Entity.” (AV-14)


PS Intro: In the below song, the flower garland stands as a metaphor for

superficial worldly achievements such as prestige, money, wealth, name and

fame etc. And the thorns on that garland represent a bewildered and chaotic

state of mind– devoid of any peace. That is the ongoing metaphor

throughout the song. In addition this song also teaches us that one should

not ask anything from Parama Purusa; one should only say, ‘O Parama Purusa,

what is best for me You know better than I, that is why I request You to

utilise me per Your desire.’

“Toma’r deoya’ jayer ma’la’ jayer ma’la’…” (PS 4840)


Baba, the garland which You have given is filled with sharp, piercing

thorns that burn and sting. Baba, in this relative world human beings long

for and desire name, fame, and prestige. Those worldly enticements are the

flower garland. Yet side by side when You give those very worldly gains and

enticements, i.e. when they receive that flower garland, then invariably

that creates huge angst and frustration in their life. That is those angsts

and frustrations act as sharp thorns that scratch and cut them. This is the

way it all works; this is the natural law.

Baba, whatever You give with the right hand, You take back with the left

hand. That means with one hand You give wealth, prestige, and power,

according to people’s desire and with the other hand You grab their peace,

tranquility and happiness. That means when human beings ask You for money,

name and fame, and occult powers etc, then You grant those things. But then

their mind becomes intoxicated with that and they become completely

restless and lose all their mental peace. They become mad and insane and

invite their own destruction.

All around we see that high dignitaries and heads of state have to give up

their freedom and instead live like jail birds– surrounded 24hrs by

parliamentary bodyguards. Such persons of high social standing cannot go

anywhere. So on the one side they receive a high post, yet on the other

side their entire existence is like living in one jail. That is what it

means that He gives with one hand and takes back with the other. And that

is why those with huge wealth and social status have terrible tension in

their lives and all day long they suffer from so many psychic diseases.

Mental peace and contentment are beyond their imagination. Baba, in

exchange for worldly gains they lose their inner peace. Even then due to

the magical spell of maya people chase after those things. This is the

eternal liila of Parama Purusa.

Baba, Your liila is unfathomable, You entice and appease people with

khelana’*, i.e. toys; and You dress them in King’s garments etc– that is

You present them with prestige, post, and power. And in their ignorance

those common people become satisfied with those toys and they believe that

they are really a King. They actually think that their worldly empire will

last up to eternity. This is their false assumption. Baba, in this

transitory world You make everyone dance in tune, melody, and rhythm.

According to Your direction You make everyone move. Yet in their egoistic

way they think they are doing everything. Baba, this liila of Yours is

beyond human understanding.

Baba, please remove all the ignorance from my mind so that I will not

run after transitory worldly gains. Make my mind straight so I only cry and

long for You– for You alone…


* “Bholao kata khelana’ diye”= This line depicts how He tries to appease

devotees with various toys– i.e. worldly enticement– instead of giving

them Himself. In the following quote Baba explains more about all this.

Baba says, “A mother tries to coax and cajole her crying son, and offers

him some toys to divert his attention, so that she can work in the kitchen.

The child stops crying and forgets his mother for the time being. But if he

is a bit naughty, he will again resume his effort to reach the breast of

his mother. He will throw away the toys and cry for Mother only. And the

mother ultimately has to come and take the child on her lap. A devoted

sa’dhaka is like this child. He or she will say, “O Father, this world that

I see all around is a plethora of toys. This world took its birth at a

certain time, so it will also come to an end at some time or other. This

world has not been given permanently to anybody.” If God is asked whether

He has given this world-toy to anybody forever, He will not be able to

answer, for He does not give things forever. He gives with the right hand

and takes away with the left.”

Konuha’sa kiimananda nittam pajjalite sate.

“This means that Parama’tman has given you a rope, one end of which you are

holding, and on the other end of which He has lit a fire. Sooner or later

the fire will burn all of the rope and your hand as well. Hence one should

not ask anything from Parama’tman.” (SS-21)


There was a General Darshan given on June 3, 1990 during the time of DMC–

sometime after Baba had already delivered His RU address. And at that

General Darshan, Sadguru Baba graciously gave the purport of the above

Prabhat Samgiita, song #4840. In giving this purport, Baba spoke in both

Bengali and Hindi. Printed below is the transcription of the original Hindi

section followed by the English translation of both the Hindi and Bengali


Here is the original Hindi Section as spoken by Baba:

“Param Purus se kuch ma’ngnii nahiin hai…Ma’ngne se uska’ natiija’ akhir

tak accha’ nahiin hota’ hai. Tum tuma’re ba’re men jitana’ ja’nte ho,

tuma’re ba’re men jitanii ja’nka’rii hai, Param Purus usse adhik ja’nte

haen. Isliye tumha’re liye kya’ hona’ ca’hiye, kya’ nahiin hona’ ca’hiye,

kya’ tumha’rii sahii ca’h hae, tumse Param Purus acchii tarah se ja’nte haen.”

“Param Puruse ke bolte habe, ‘Tumha’ri jo khva’his ho, vahii karo jii. Tum

jo ca’hate ho, vahii karo jii. Mae kuch nahiin kahana’ ca’hata’ hun’.”

(June 3, 1990)

Here is the English translation of both the Hindi & Bengali sections:

“One should not ask anything from Parama Purusa. Why should you invite

trouble by asking. Ultimately the result of making such a request will not

be good.”

“With the left hand He is giving something and with the right hand He is

taking back. He is giving money and wealth and You have to give back Your

mental peace. Do not start making requests of Him. Do not move on that path.”

“What you know about yourself, and how much you are aware about yourself,

Parama Purusa knows more than you. So, what is good for you, what is not

good for you, what is your real need, Parama Purusa knows better than you.”

“You should say to Parama Purusa, ‘Do according to Your desire, do whatever

You like, I do not want to ask anything from You’.” (June 3, 1990)



In this entire song– Prabhat Samgiita #4840– the key point that Baba is

gracing us with is that we are not to ask anything from Parama Purusa. That

is the golden guideline which He has given in this song. However, around

the globe, it is the common custom of human beings to ask something from

Parama Purusa. Irrespective of their nationality and religion etc, those

who believe in God often want some worldly thing from their Lord– rather

than desiring the Lord Himself. And in that case they ask for Him for

mundane things like money, prestige, etc. Most religions are sunk in this

faulty approach. But Baba’s dharmic teaching is the exact opposite. He

guides us that we are not to ask anything from Parama Purusa. That is why

in Ananda Sutram He has given, “Pra’rthana’rcana’… bhramamu’lam” (Sutra

no. 3-11). In that sutra, Baba is pointedly warning us not to engage in

such requests. One should not ask for any worldly things from Parama Purusa

as that will invite one’s demise– i.e. one will lose their peace and

tranquility. This is His divine teaching.


The Bright Future of Sadhakas

Baba says, “Degradation is impossible for those who have accepted the

Supreme Being as the ideal of their life. Indulging in mean thoughts only

engenders crude vibrations in the citta, as the result of which you will

have to take rebirth in lower species in order to suffer the lowly

samskaras created by those crude vibrations.” (SS-3, p.63)

Note: In His above guideline Baba is warning us about what happens to those

who fail to follow the path of sadhana. Thus sincerely doing twice daily

meditation is a must for one and all. Otherwise they will suffer the fate

which Baba describes above.


Read Full Post »

Date: Thu, 21 Apr 2011 08:37:23 -0000
To: am-global@earthlink.net
Subject: Baba’s Flying Messenger
From: RB_DEVA@ecectronic…



As Ananda Margiis, the best memories and most beautiful experiences in
our life revolve around being with Baba– either through our dreams, in
our sadhana, or being in His physical proximity. All these remembrances
bring a wave of sweetness and bliss. And truly we are blessed to have
His personal touch in this life. That is nothing but His divine grace.

One of the greatest things about Baba is that everything He does is
aimed towards bringing us closer to Him. His teachings, His stories, His
affection, His scolding, His directives, and His humour are all done for
one special reason: So that we may be drawn closer to Him and realise
His infinite love.

In that way, everything He does is for our betterment and growth and
this following story leads in this very same direction.


We have all heard the line, ‘A flying buffalo or camel or lizard or
various other types of animals have come and whispered in my ear’. This
extremely humorous explanation was Baba’s way of telling us that He is
aware about each and every thing and that He is always with us– caring
and watching.


One time at DMC in April in Daltonganj, all the margiis and acaryas had
assembled and were excitedly waiting for Baba’s divine arrival into the
Pandal. The year was 1984. There was so much anticipation and so much
electricity in the air and our Marga was on the rise. Everyday Baba was
giving new teachings and every week more and more devotees were coming
from around the globe to be with Baba. The days of Emergency were now
long behind us and everything in AM was thriving. New people were
swarming into the Marga.


So in that anxious moment when all were waiting for Baba’s august
presence, the pandal was filled with the devotional chanting of kiirtan.
And after every round as the kiirtan was sung, we are were sure that at
this moment Baba would make His arrival. But alas it was not to be. And
again the devotional longing would mount in kiirtan until the thought of
Him still not coming was unbearable. We were all lost in His thought and
His rhythm.

Then just as it seemed that the kiirtan would go on forever, there was a
massive call from the front of the pandal, ‘Parama Pita Baba Ki!’ and we
all shouted ‘Jai!”.

Still there was no physical sign of Baba’s arrival but we could feel
that any second He would come forth. Then again came the call ‘Parama
Pita Baba Ki’ and in unison everyone responded ‘Jai!’. This went on for
4 or 5 more rounds until the sound reached its peak and every cell of
everyone’s existence was totally focused on His coming.


And in that electrifying moment, Baba emerged from behind the stage and
did His folded hand blessing to all. A wave of bliss spread through the
mass of devotees who had gathered. And in a majestic way Baba walked
across the stage, using His cane in the most regal manner. Cries of,
‘Baba, Baba, Baba’ filled the air. And all the while there were Dadas
surrounding Him watching His each and every step.

When Baba reached the dais and turned to sit down, then immediately PA
Dada came forward and removed Baba’s shoes and helped get Baba
comfortably situated on His seat. Pillows were arranged and everything
was made neat and clean. A glass of water was offered to Baba and He
sipped gently from the glass taking a small amount of water.

Little by little, the sound in the Pandal began to lessen as all eyes
became fixed on Baba. Everyone was watching Him intently to see what
would happen next. Then in a joyful mood, Baba asked, ‘How is everyone?
Have you had enough to eat? Are you alright?’. And everyone responded,
‘Yes Baba’.


Then came the call for brothers kaoshikii. Still at that time, kaoshikii
was relatively new, and everyone was learning to improve their rhythm
and form. So in that spirit, a kaoshikii competition was to be done in
front of Baba. So many brothers participated and Baba gently nodded
approvingly as they did their dance.

At that time, many of the margii sisters were thinking to themselves
that they would not have to dance kaoshikii today as they were not prepared.

So after the brothers finished their dance, then Baba look around and
everyone was waiting for the inevitable– for Him to request the sisters
to dance kaoshikii. But it did not happen. Baba delayed and the room was

And then in the next moment, in Hindi Baba said, ‘A flying camel has
come and told me that the girls do not want to participate in the
kaoshikii competition’.

After saying this, then Baba was smiling and looking all around the
pandal and in response everyone started smiling and laughing.

Seeing this whole scene, then the sisters quickly came forward and said,
‘We want to participate in the kaoshikii competition’.

Then Baba replied, ‘As you like’.

And accordingly those sisters did their competition in kaoshikii and
Baba gave His approval.


So during reporting and dharma samiiksa etc, and in various
circumstances, Baba would tell that, ‘A flying buffalo has told me…’.
This was His charming & sweet way of telling us that He is always with us.
In countless reportings He did like this.

By this expression, we are to understand that we are not alone and that
we cannot do anything in hidden or secret. We should always think that
He is watching. Through this approach, then the sadhaka will become pure
and sanctified as one will not indulge in negative things because they
will think that Baba is always watching.

And certainly, if one cultivates this habit and thinks that Baba is
always watching, then their real spiritual life starts. Furthermore,
when they start thinking in this manner all the 24 hrs, then they are
established in Brahmahood. In that stage they cannot do anything wrong.

Verily this entire process is one practical way of doing second lesson.
This process is also used in dhyana as well. Because a devotee serves
Parama Purusa then they should feel that He is watching.


We know that human life is for sadhana but obstacles invariably come
from avidya maya. One or another trick of maya keeps the sadhaka blinded
and gives them the feeling that materialism is everything. And another
form of avidya maya pulls them away still further by giving them the
false notion that spirituality is meaningless and garbage. Indeed we all
have to be very careful about these two negative forms of avidya maya.


By Baba’s grace when a sadhaka moves one step closer to Parama Purusa,
then one feels the presence of vidyamaya and inspiration comes in the
mind that, ‘human life is very short and my goal is Parama Purusa and I
want Him’.

When this feeling comes then the sadhaka rushes headlong to Parama
Purusa and in a very short span reaches Him. Then only does human life
become successful. In this entire approach, Guru’s grace is everything
so we should always beg for His grace. O’ Lord please be gracious.

Baba says, “The greatest human treasure is devotional sentiment,
devotional wonts. This devotional wealth must be preserved; otherwise
humanity will lose its most valuable possession. The people of the
present-day world have made considerable progress, so now they must not
permit this highest human treasure to be destroyed. Whenever we see that
the pressure of external circumstances threatens this life essence, we
should pray to the Supreme: ‘O Lord, please be kind enough to protect
our inner vitality from total destruction. Save us from the agony of
total loss’.” (NH-LOI)



First and foremost, it is the unquestioned truth that Parama Purusa knows everything.

And sure enough, there was one way for Baba to come forward and say, ‘I
know everything’. But this He did not like to do as it sounds a bit
arrogant in this present era. In the past however, Lord Krsna did
proclaim as such because the society was ready to listen. But in this
present era, Baba chose not to say like this.

Instead, Baba opted for a more indirect approach. So He employed the use
of one ‘messenger’ who would tell Him everything. Sometimes that
messenger was a flying camel, or a flying buffalo, or a flying lizard
etc. There were so many animals who ‘came to Baba as messengers’. This
was Baba’s chosen style.

Yet internally we all know that Baba knows everything and no one really
believes that the messenger– such as a flying camel– is something
real. So this is not something to take literally. It is just Baba’s
sweet way of telling us that He knows everything.

In the past however, people have taken things literally such as when
Veda Vyasa Deo told his stories and in turn the common people built
statues based on those tales. Obviously, this type of misunderstanding
should not occur in this present era. We should clarify the point now
that Baba was just joking and those flying camel messengers were not
real. Otherwise in the future people will take it seriously and make
statues of those flying buffaloes etc. So this dogma should not be
allowed to happen.

And it won’t so long as we all know and propagate that those flying
animals were not real, just it was Baba’s sweet way of telling us that
He knows everything and that always He is watching for our welfare.


“Sukhe dukhe a’mi toma’y bha’loba’si, toma’r tare ka’ndi ha’si…”
(P.S. 2679)


Baba, in both my pleasure and pain I love You. I cry as well as laugh
for You. My entire existence is revolving around You. You are my
everything. You are the jewel of my heart– the most precious and
attractive thing. In my mental sky You are the only shining Entity, like
the full moon. You are my everything.
Baba, I do not know since which hoary past You came in my life. And
when You made everything effulgent. You created this world and since the
dawn of this creation You are. Since that time the divine effulgence is
still shining as it is–unchanged. It did not become faint. It does not
obey the time factor. It is eternal.
Baba, You are One but You are expressing Yourself in infinite ways.
You are that Singular Entity but also You have created many. This whole
creation is also Your form. So You are always playing Your divine liila
with this world which You have created. This divine liila is a mix of
darkness and effulgence. By this way and with the attraction of Your
love, sometimes You keep me close and sometimes You keep Yourself at a
Baba I am singing Your name and keeping Your warm feeling in my
heart– all the time, day and night. 24hrs. It is Your grace…

Definition of “Real Discipline”

Lord says, “And what is discipline? The Sam’skrta term for `discipline’
is ‘anusha’sanam’. And what is anusha’sanam? `Hita’rthe sha’sanam
ityarthe anusha’sanam.’ When the code of discipline is imposed with the
spirit of welfare, with the spirit of development, it is called
‘anusha’sanam’ in Sam’skrta. There is no corresponding English word.”
(AV-3 p.30)

Read Full Post »


Subject: Avadhutas With Girly Hair-Cut

Date: Wed 20 Apr 2011 08:29:36 +0500 (IST)

From: Ram Sahay Deva




These days some Dadas are not following one of Baba’s standard rules for avadhuta dress / presentation. A list of such Dadas is appended at the bottom of this email.

Here we are talking about the length of Dadas’ hair as well as the length of the beard. First let’s address the length of the hair on the head.

Baba says, “The minimum length of hair on the head should be half of the length of the hand, from elbow to the palm.” (32 Rules for Avadhuta, pt#2)

According to the system the length of the hair of the head should be half the distance from the elbow to the end of the palm. The average distance for an adult male is 14 inches and when divided in half the minimum length of hair should be around 7 inches, on average. The means at minimum the hair should fall well below the bottom of the ear and nearly to the shoulders. That is the minimum length as ordered by Baba.

But many of our Dadas are keeping aloof from Baba’s rule by cutting their hair at the top of the ear, or even shorter than that.

Such avadhutas have their own logic and justification about this. They say silly things like, “The length of the hair rule pertains only to the front, but not the sides, top or back.”

But no one is amused by such responses as everyone understands that according to Baba’s rule, all hair on the head must be at least 7 inches in length, irrespective of which portion of the head it is.


Regarding the length of the beard for our avadhutas, Baba has given the following:

Baba says, “Beard should be kept up to a handful in length [at minimum].” (32 Rules for Avadhuta, pt#1)

By Baba’s above regulation, every avadhuta must be able to grab hold of their beard with their hand / fist, and that beard must be as long as the hand. As Baba says, it must be a “handful” at least. That portion of the beard which has grown down past the hand may grown longer or trimmed. Every Dada can choose; but the beard must not be less than an entire handful. In general, the beard should be at least 3 – 4 inches in length.

Nowadays there are Dadas keeping their beard very short, far less than Baba’s requires.

And in this case also they give their various justifications.


No doubt, you may be wondering: Why do such Dadas do this? Why do they not abide by Baba’s rules and keep their hair and beard of sufficient length. After all, they are dedicated workers and it would seem to be a fairly simple rule to follow. Just let the hair grow – that is all. Then why is it that more and more Dadas are failing in this regard.

Well, here’s your answer.

Some of avadhutas – it seems – do not wish to be viewed as a monk 24/7. By keeping their hair short, they can easily change their dress and mingle in with the general public. That’s to say they can easily masquerade their true identity by having short hair.

In that case they can indulge in nefarious and anti-social activities without the public really noticing who they really are. Just by taking off their saffron robes they can blend in with the rest society and look like a husband or a business man etc. Then if they gossip with someone from the opposite sex, or involve in big-money dealings, or smuggle this or that, or indulge in any other type of under-world activities like theft etc, no one will be shocked and question why a sannyasi is doing such things. They will just think it is some crude fellow and they should continue on in their day.

Whereas if those same Dadas kept their long hair and a full-length beard, they will be easily recognisable and they would still look like a monk even without the orange dress. Hence such Dadas prefer to keep their hair and beard short. It allows them to disguise themselves.

Then all they have to do is remove their dress and they can plunge into crude, worldly dealings without anyone questioning why a yogic monk is doing such things. Just they are viewed as a general person since their beard and hair remains short.

As we all know, the sannyasi sentiment in India is very strong. People expect great things from sannyasis. Even people who are not in AM give generous donations to our Dadas because those people revere anyone who dresses and looks like a sannyasi. They think that monk must be doing great things in the society. General citizens give respect to all sannyasis because they are “higher”.

Hence if they see someone who looks like a monk with long hair and a long beard indulging in nonsense activities, then they will be furious with that so-called monk. Then they will call the authorities or more likely alert all the townspeople. They will vent their fury.

To escape all this, some of our esteemed Dadas keep their beard and hair short so no one will think they are a sannyasi. In that case they can do all kinds of baser activities without anyone thinking they are dong something wrong.

That is why some of our Dadas do not like to keep longer hair and a longer beard. They can plunge into subterranean dealings without drawing attention unto themselves. By this way so many activities are done “in the dark” by certain Dadas – i.e. without proper length hair and beard.

For this reason, margiis are always suspicious when they see avadhutas with very short hair.


Then there is another reason why some of our Dadas prefer not to keep long hair and a full beard.

High school girls in India keep their hair quite short – i.e. to the ear, no longer. Our Dadas emulate this style. It seems they want to be like those girls, otherwise what could be the reason.

Let me explain further. Those stuck in the clutch of powerful animal propensities do all kinds of things to follow the opposite sex such as copying their dress etc. When one has intense attraction for the opposite sex then the mind craves to become like and look like that. Men and women in the west – with their strong sexual urge – are constantly copying the fashion of the opposite sex. Males get earrings and long hair while females dress in a suit and pants like a man. This is what happens. Why? Because if you have any attraction towards something then you want to emulate that manner in your own life – according to the fashion and style etc.

Males in India used to wear only white dhoti and white lungi. Females would wear colourful saris, while the male clothing would be plain. Out of their sexual longing males adopted female styles and now so many males wear colourful, even flowery, lungis and dress. All born out of their urge to be like those whom they desire: i.e. women.

Our avadhutas seem to be trapped in the same flow. Firmly in the clutch of animal propensities, they are copying the style of those teenage girls by keeping their hair short.

This is just one way to satisfy their baser propensities. If anyone knows any further reasons why our Dadas prefer short hair, please tell.


How can we call those who do not follow avadhuta rules as avadhutas? We cannot.

Baba says, “If you cannot learn anything from the conduct and behaviour of a certain person, why should you accept that person as an ácárya/á?” (Ananda Vacanamrtam, Part 23)

It is the duty of each and every margii to follow Baba’s guideline and not regard such Dadas as avadhutas.

Do not treat or entertain such people as avadhutas, otherwise in the eyes of Baba you are encouraging their nasty behaviour. In that case, they, as well as you, will be responsible for their negative behaviour. That is what bhagavad dharma explains. So do not encourage adharmic activities. Do not accept or allow such Dadas who keep their beard and hair short. Those avadhutas must follow Baba’s guideline.


We all know that no rule in AM is dogmatic; every rule is based on science. And here is the science behind the length of hair for males and females.

Generally females are more emotional than males and it serves society well. Females need that emotion to care for their offspring otherwise they will not be able to manage. For instance, if a child is urinating all around and making a mess, then a mother may not be frustrated whereas the father will quickly become irritated. Why? Because females have greater emotional feeling towards others and can therefore tolerate the various behaviours of their progeny. So this is very good.

But females / Didis not bearing children they need not keep long hair. Rather they should have short hair. This will help curb their emotional feeling and make them more rational and less sentimental. That is why Didis have short hair.

In contrast, our Dadas must develop more empathy for the common people – good or bad – otherwise they cannot serve the society. So they need to develop more emotion. That is why Baba has said our Dadas must keep their hair long. This produces a glandualr effect. And there are other reasons to be explained in future letters.

So this is the general science why our Dadas should have longer hair and our Didis should keep shorter hair.


By Baba’s grace we have been given us all the needed rules and regulations to gain success in life. All such rules must be followed by all – that means our Dadas (& Didis) must adhere to Baba’s mandates on length of the hair. We must not allow any slackness in this regard. That is Baba’s mandate.

Baba says, “You are to follow the code of discipline…These are all codes of discipline as prescribed by Bhágavata Dharma. You must follow these codes. There cannot be any concession in this respect, rather concession is dangerous. Atha yogánushásanam. “One must follow anushásanam. One must follow the code of discipline.” One may be a king or may be a very poor man, but the code of dharma is equally applicable to all. In this matter, nobody can claim any special concession or favour.” (Subhasita Samgraha – 21, Jaeva Dharma and Bhágavata Dharma)


Ram Sahay


Here is a basic list of Dadas keeping shorter hair and shorter beard. They are not following Baba’s system – for reasons best known to them.

















Actually the list is longer than this. The aforesaid persons move in avadhuta dress by day and then in nighttime go out in civil dress. In that case, the length of their hair does not make them look like a sannyasi so they can indulge in all kinds of anti-social dealings like smuggling, theft, robbery etc.


In the past, when some of our Dadas were posted internationally, then various governments were acting as Indian spy agencies. Those days AM was growing very quickly and the Indian government was totally against of AM. They felt severely threatened. So Baba allowed some workers to dress in undercover ways and He allowed for shorter hair and shorter beard. Otherwise our Dadas would be recognised and held in customs etc. But that was just a temporary measure and not meant as a permanent rule. Now, the aforementioned Dadas are not traveling internationally – plus AM is not demonized in the news these days etc – so there is no reason for our Dadas not to have long hair.


Just as some of our avadhutas are attracted to baser propensities, some of our Didis are the same. So this issue is not limited to male Wts alone. Certain female workers are not less in this regard. There are a growing number of Didis who do not follow Baba’s rule that they keep short hair. Instead a few Didis are keeping longer hair. But this is not Baba’s system.

At present we are giving those Didis the opportunity to cut their hair otherwise next time in a few weeks we will mention their names just as we have given the list of Dadas up above.

Now we will give such Didis opportunity to make their hair according to avadhutika rules, i.e. just a centimeter or so long. Those Didis who do not follow Baba’s rule and instead keep their hair 6 or 8 inches in length will be brought forth on the public forum.

Indeed, Baba’s rules must be followed by all.

Read Full Post »

Date: 19 Apr 2011 14:48:32 -0000

From: “Acintya Deva”

To: am-global@earthlink.net

Subject: Unpleasant Truth




Along with His infinite love, Baba has graciously given all the

requisite guidelines and mandates– including how to translate His


All should be aware then that Baba Himself has verily dictated a list of

key points for how to do translations of our AM books. And, for your

review, here are a few of those directives.


DIRECTIVE FROM BABA: ‘In the interim period until it is possible to

translate directly from the original language into all other languages

of the world, then English should be used as a middle step, i.e.

Original language of Discourse to English to Language of Publication.’

That means if Baba delivers a discourse in Hindi then if, at the time of

translation, it is not possible to translate directly from the Hindi

into a particular language like Chinese or Portuguese etc, then one

should translate from Hindi into English and then from English into

Chinese or Portuguese etc. That is the essence of Baba’s expressed

guideline which He has dictated to Publications Dept.


Unfortunately, right now, the unpleasant truth is that the faction most

involved in doing translations regularly transgresses His guideline.

This may be unpleasant to B group’s ears, but the fact remains that they

translate nearly every discourse into Bengali first and then into the

targeted language. And that is not what Baba wants.

For instance, if a discourse was first given in English or Hindi, B

group’s regular way is to put the discourse into Bengali and then

convert that into whatever the printed language will be. They will even

translate a Hindi discourse into Bengali and then back into Hindi–

thereby ruining the originality and integrity of Baba’s expression.

Such is the case with the 1979 SAMBAPUR DMC PRAVACAN. It was given

originally in Hindi by Baba, yet the Tiljala faction translated it into

Bengali and then retranslated it back into Hindi. And then it was

printed in Hindi based on that faulty translation pattern. So even

though Baba has given the discourse in Hindi, the printed Hindi version

in no way resembles Baba’s original spoken discourse. That is the shame

of it all.

And the same nonsense they do if Baba has originally given the discourse

in English.

That is the faulty way in which the Tiljala camp has done nearly all of

their translations. So they are (knowingly) going against Baba’s system,

because they are well aware about Baba’s directives in this regard. But

they overlook them. And, even worse, they are (mis)training all their

supporters to do the same.

That is why the more recent publication of Ananda Vacanamrtam part 9 – 10

and 11 – 12 are totally off the mark. Baba has given a particular guideline

and the B team went against it.

Of course other factions are also disobeying Baba’s guidelines, but even worse

B group is making faulty publications- knowingly – and that is mahapapa (terrible

sin) as they are altering Guru’s scripture. Yet they broadcast that they are

the only ones who are faithful to Baba. Such is their hypocrisy.


Now let us take a look at another of Baba’s directives about how to do

translation work.

DIRECTIVE FROM BABA: ‘Never dilute the original by adding an extra step

of translation such as going from Hindi to Bangla to English to Spanish.

That means, if the discourse was given originally in Hindi and due to

limitations it cannot be translated directly into Spanish directly then

only English should be used as an intermediary step– not any other

language like Bangla. There must not be TWO intermediary steps. That is

Baba’s explicit dictum.


Yet once again, although it may be unpleasant to their ears, this is the

faulty manner in which the Tiljala camp pursues all its translation

work. They continually insert extra steps into the translation process,

because they are only satisfied when Bengali gets used– whether it is

needed or not. Thus, they totally overlook Baba’s guidelines and warnings.


Baba has explicitly stated, in His translation mandates, that 20% of the

original essence of a discourse is lost when it gets translated. So we

should not add steps into that translation process. That is Baba’s warning.

But time and again, the Tiljala crew transgresses Baba’s mandate by

automatically translating everything first into Bangla. They know they

point about losing 20%– as Baba told them directly. Even then, they do

not care. Or what else are we supposed to think.

Only if the original has been given in Bengali do they remotely follow

Baba’s directives– other than that they always betray His orders.

The B team has a deep penchant for putting all Baba’s discourses into

Bangla, regardless. Plus in the case of Baba’s original DMC discourses

which have been given in three languages, then the Tiljala heads

totally ignore the English and Hindi sections of Baba’s discourse and

only translate the Bengali section, as if that is the whole. In that

case huge portions of the discourse are just lost– never ever seeing the

printed page.

So these are some of the innumerable errors that are occurring on a

daily basis with regards to B group and their publications endeavors.


By Baba’s grace we must never lose hope. He has given all the necessary

guidelines and in the due course good devotees will ensure that Baba’s

mandates are being followed. And verily, even now there are margiis and

wts who are keeping an active eye.

So it will not be long before all our AM Publications are done in the

proper way– according to His guidelines. Right now, although it may

be unpleasant for them to hear, the B brigade only gives lip service to

this. Yet very soon, inevitably by His grace the good people in the

Marga will rise up and ensure that all His discourses are proper.

Because that is what Baba wants.

Baba says, “The scriptures containing spiritual injunctions must be

totally flawless.” (NSS)



Note: Those aware about more of Baba’s actual guidelines for

how to translate His books should write with more points. I have

heard that these guidelines are well known to the Tiljala faction so

for them this is but a reminder. And those who know more should

come forward so we can put forth a comprehensive list of

these directives. That is a necessary part of saving His



“Eso eso prabhu mor mana’ne…” (P.S. 4941)


O’ Lord, please come in my ideation, I am always looking towards the

path of Your divine arrival. Baba, I do not want prestige, money,

wealth, boon or any sorts of mundane gifts. I only want Your compassion.

So please appear in my dhyana and bless me with Your sweet smile.

Baba, ages have passed, so much time has gone by. So many dawns and

evenings have come and gone– crying in Your longing. My eyes are

floating in the tears of yearning for You. Baba, please come in my

contemplation, ideation, meditation and dhyana…


Futility of Materialism

Baba says, “Materialism is the sign of shallow knowledge. Due to lack of

proper understanding and ignorance people become materialists. Human

beings should study more and acquire sufficient knowledge. Then they

will understand that in materialism there is nothing.” (DMC 84 Delhi,

SS-16 (H))


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