Archive for June, 2011

Date: Wed, 29 Jun 2011 21:58:46 -0000
From: “Motilal Deva”
Subject: Bull & Human Behaviour
To: am-global@earthlink.net


“Toma’ke bha’lo besechi, tumi shudhu mane acho…” (P.S. 2562)


Baba, I love You; only You are in my mind. You are my dearmost One and
You alone are mine; You are the only moon in my mental sky– mental
plate. Baba, except You, everything else in this entire universe is
temporary. Everything comes for a short time and then get lost into thin
air, into the oblivion. Baba, only You are beginningless and endless;
only You remain permanently– eternally.
Baba, nothing lasts forever in this world. At the end of the day, night
falls and the light of day gets engulfed by the darkness. Similarly, the
darkness of the night vanishes with the advent of the brilliant new
dawn. Thus everything in this world is changing, transient. But the
constant pouring of Your divine effulgence continues on and on– it
knows no limit; it knows no end.
Baba, I am loving You; You are always residing in my mind; You are my
only polestar. Baba, You are my Goal; You are my everything…


We have all seen how Baba uses all kinds of colourful analogies to help
deliver His message and put forth an important point for our betterment
and learning.

Some of these analogies are very easy to understand, some less so. It
depends upon the person and their experience.

What cannot be denied, however, is that each of these analogies hold
great meaning and insight into the life of every spiritual aspirant. So
we should strive to understand every morsel of Baba’s analogies.


Baba has given one analogy about bulls and the burden of having an
inflated ego, asmita’. The analogy relates of course to our human
experience and sadhaka life.

To gain clear understanding of Baba’s teaching, three things are needed:

(1) Knowledge about bulls;
(2) knowledge of Hindi or Sanskrit, and;
(3) knowledge of Baba’s spiritual teachings on vanity, ego and devotion.

Once all the above three components are known, then the reader will have
complete understanding of Baba’s teaching in this analogy.

Since I was not aware of the above I consulted with my acarya and now
share what I learned with all of you. Perhaps this is known to you
already, perhaps not. In either case we get opportunity to once again
review and contemplate Baba’s divine teaching.


First off, as you may know, bulls can be quite terrifying creatures.
They have big, sharp horns, a menacing look, and a potentially nasty
disposition. Not only that, they are huge and can weigh up to 1000kg or
2200lbs or more, even as much as 2000kg or 4400lbs. So they can be quite
intimidating and ferocious.

Often these bulls live in areas where they are the biggest animals, as
usually there are no elephants nor whales where bulls reside. So when
full-grown and healthy, bulls consider themselves to be the strongest
entity alive.

When they walk this earth they are well-known for making this type of
sound, “Hmmm”. This is their natural sound, especially when they are angry.


The next component needed to understand the analogy are two simple Hindi

The term “ham” in Hindi and other Indian languages means “I”. And the
term “tum” in Hindi means “you”.

That is also essential to understand Baba’s teaching.


Then of course we all know that ego or I-ness has an inverse
relationship with devotion. The aim of our human life is to realise that
Parama Purusa is the Supreme Subject and Supreme Doer in the universe,
not our little “I” feeling.

We are to think, “O’ Parama Purusa You are everything, because of Your
grace everything happens.”

Baba says, “By His mercy one can [do] anything and everything. Without
His mercy even a blade of grass cannot move.” (AV-30)

Baba says, “Gurukrpa’ hi kevalam – “The Guru’s grace is everything.”
This alone is the supreme truth. This is the be-all and end-all of
life.” (AFPS-8)

With this idea in mind, then one can lead a devotional life, realising
that His love, presence and touch guide us in all circumstances.

Baba says, “Through devotion you should realize that He is the life of
your life, the Lord of your inner heart.” (APH-7)

By his grace, with devotion we can practically feel that He is the
be-all and end-all of life.

However, a devotional outlook is categorically impossible when one is
sunk in their own egoistic feeling. Then one thinks, “I am great, I have
done so many things, I am the king of the mountain” etc. In that case
one will give all credit to themselves, and not even think of Parama

Baba says, ““I did this, I did that, I’m not an ordinary man” – like
this. In devotion there is no scope for being puffed up with vanity.”

Thus the more one gets absorbed in their own petty ego, the less one is
able to realise Him. Ego, or asmita’, then is the main stumbling block
in leading a devotional life.


With the above understanding about bulls, Hindi and ego, then we can
best understand Baba’s below analogy and how it relates with human life.

Baba says, “People say that a bull, when he is in the fullness of his
strength, [calls] Ham, meaning “I am great.” After he dies, the
[cotton-spinner] makes a bow with strings from his intestines, and it
produces the sound Tun, Tun, meaning “You are great.” Thus will fall the
ego ultimately. Therefore the wise will take the “You are great” stance
from the very beginning.” (AV-23)


Since the bull thinks it is so strong and walks around all day calling
“hmmm”, “hmmm, “hmmm” – similar to the Hindi word “ham” meaning “I” –
Baba is making the joke that a bull is totally stuck in its own unit
ego, touting its own greatness, day in & day out.

However a day is sure to come when it will die and its body parts and
intestines will be used as a string on a machine to spin cotton. Then
the sound of that bull will be “tun”, “tun” – similar to the Hindi word
“tum” meaning “You”. Thus after its death, when its ego is crushed, then
and only then does the bull recognise Parama Purusa and repeat, “You are

Best then is to overcome the pitfalls of the ego early in life, and sing
His praises each and every day – why wait until death, like the bull does.

This is the humorous yet highly significant meaning of Baba’s analogy.


With regards to our human life, we all know how when people gain success
and gather name, fame, prosperity, and fortune, then they often think
that they are really great – then their ego is on the top.

In that case, they are prone to a fall. In social life, their ego will
be a problem. But in their spiritual life it will be deadly.

Because with a big ego, one will forget Him and accumulate all kinds of
samskaras, negative karma, and sink oneself in all sorts of burdens.
When one forgets that the Doership is Him and instead drowns in the
mantra, “I am great – I did this” etc, then there is not an iota of
scope for devotion.

Stuck up in that kind of egoistic superiority complex, they will create
hell in the their personal life and their spiritual life will be nil. As
Baba says below, theirs is a “Himalayan ignorance”.

Baba says, “When people perceive something through the mind, they think
that their sight or perception alone is the factor which determines the
existence of an object. This sort of foolish presumption is called
asmita’ [ego]. Such people cannot understand that not only behind their
cognition but also behind their sensation there exists the radiant
reflection of an Effulgent Entity. This radiance is reflected not only
in the crude and subtle but in the causal entity as well, and is the
perfect semblance of His characteristic identity. Ignorant people cannot
think of anything beyond what little light reflection they see on their
own unit entities; their sense entities remain confined within that very
limit. And that is why the ignorant materialists do not want to
recognize anything beyond his observable world. This flagrant disregard
on their part is not mere arrogance but Himalayan ignorance.” (AMIWL-5)

The only way out is to escape the shackles of one’s ego and accept Him
as the sole aim of life. That is the intelligent way to live. And that
should be started from this very moment, not when one is old an gray, or
even worse – dead, like the bull.


By Baba’s grace He has given us the perfect recipe for living a life
above the fray of ego and vanity, ensconced in the spiritual ideal that
He is everything and that all inspiration and energy stem from Him. Then
one can serve all without vanity and reach Him by surrendering unto His
sweet will. No one then should live their life like a bull, sunk in
their own false sense of prestige and vanity. That is Baba’s teaching to
us all.

Baba says, “Now, this complete surrender, complete self-sacrifice, is to
be done. But how? What is the secret? All human egos, all egoistic
expressions, are based on the vanity moving around the self, moving
around the “I” feeling, the first expression of existence. “I am” is the
base, is the fundament, of all egos and all vanities. You know, when a
man learns much or earns much, his ego, his vanity, gets puffed up. The
man gets puffed up with vanity, and under such circumstances he becomes
so conscious of his little existence that it becomes very difficult for
him to surrender before the Supreme. What to speak of surrender, even if
a logical theory is placed before him, he does not like to accept it. He
thinks that if he accepts that theory, if he accepts that veracity, it
will be humiliating for him. This sort of psychology misguides him under
such circumstances. How to surrender? This can be done internally with
the help of dhya’na [meditation in which the psyche is directed towards
Consciousness], and externally by ascribing Godhood to all external

“While helping the poor people your vanity may increase. You may think:
“I have done this, I have done that. I am not an ordinary man.” This is
a psychic disease. Actually, vanity is a psychic disease, a psychic
ailment. But if, while helping a man, a poor man, or a diseased person,
you ascribe Godhood to him, that is, if you think, “I am not helping a
man, I am helping God in human structure,” then vanity will not be
encouraged. What will be the reaction within the person? “This body,
this mind, this wealth has been given to me by Parama Purus’a, and
Parama Purus’a has come before me, God has come before me, as a
suffering person, and I am paying back that thing to Him. That is, the
actual owner of this body, the actual owner of this mind is He, and His
wealth I am paying back to Him.” So there will be no vanity.”

“And I said that the internal process is meditation. In meditation,
Parama Purus’a becomes your object and you become the subject. You
become the seer and He becomes the seen. But the inner spirit of
meditation is that while looking at Him internally with your inner eye,
you should think: “I am not meditating on Him nor am I seeing Him
mentally. What is actually happening is that He is seeing me; that is, I
am the object and He is the subject. He sees whatever I do, He sees
whatever I think, so I am His object and He is my subject.” This idea
helps in freeing oneself from the serpentine noose of ego and vanity.”



These below two posting clearly review the entire concept behind the
statement, “the umbrella of vanity”, how that ruins one’s life and how
one can feel His grace.




These below letters look at other interesting analogies that Baba uses
in His discourses to put forth His sublime teachings.




Practical Aspect of Mysticism

Baba says, “Mysticism is a never-ending endeavour to find a link between
finite and infinite.” (AV-23, p.101)

Note: Here Baba is indirectly giving the guideline that in the realm of
devotion one should have a particular personal relation with Parama
Purusa. And these relations are known as “bhava”– whether they be
sakhya bhava, dasya bhava, madhura bhava etc. So these various bhavas
are that very “link between finite and infinite”. Because with the help
of these relations devotees gradually come in closer and closer
proximity with Parama Purusa. Until finally by linking up in this way
the sadhaka becomes one with Him.

Read Full Post »

Date: Tue, 28 Jun 2011 22:43:09
From: Surya Deva
Subject: Why You Overeat
To: am-global@earthlink.net


“Ta’masii nishir avasa’ne arun’ prabha’t elo…” (PS 3731)


Baba, You are the Personification of divine effulgence. By Your
causeless grace at the end of the dark night the brilliant crimson dawn
has come. Your blissful presence is flooding my life with joy and
optimism. Baba, because of You each and every tune of the river of my
heart has gotten dyed in Your divine colour.
O’ Baba, O’ Tamasu’dan, O’ Dispeller of Darkness, by Your grace You
have removed all the defects and problems from my life and filled
me with the charm of Your dazzling colour. Baba, by Your grace the
sun has come in the eastern horizon bringing forth the basket of all
my hopes & aspirations. Baba, You are so gracious.
Baba, with the flow and beauty of those colours and with the panoramic
circle of grandeur, my heart is joyously swaying in the countless
magnificent expressions of Your divinity. With Your grand arrival
everything has become sweet and blissful. Baba, by Your grace, in Your
divine liila my heart has become alive and full of Your sweetness; in
this magical way my divine journey has started.
Baba, You are my polestar. Please keep my under Your shelter…


Overeating is a common phenomenon around the globe. People even
consciously say to themselves, “Today I am not going to overeat”, but
still they do it. Many of us do it. It is not an easy habit to overcome.
The problem is pervasive.

As we know modern medical science and our AM philosophy both state that
overeating invites various diseases and decreases the lifespan. That is
why in family life and the general society, people try to control their

Even then overeating was a problem in the past, is a problem at present
and most likely will be a problem in the future also. Let us see why.


Those primitive humans had little security in life. They lived moment to
moment – captive to the weather and harsh ways of nature – never knowing
when they would be able to find food again. Life was unsettled. So when
the opportunity came to eat, they would purposely eat extra food and
store excess food in the appendix and then regurgitate that food later
when they would feel hungry. Indeed nature supplied them with “a second
stomach” and with their mental force they could regurgitate that food.

Baba says, “Human beings used to have an appendix to their intestines
for accumulated or excess food. As it was needed this food would
stimulate salivation in the mouth and be fully eaten and digested. The
proper eating and digesting of the surplus food in the appendix is
called romanthana in Sanskrit and ja’bar ka’t’a’ in Bengali. In good
English we call it “rumination” and in spoken English “chewing the
cud”…As the certainty of food supplies gradually increased, the need
for a corporal appendix to the intestines lessened. Eventually there was
even not the slightest need for it. Today a small vestige of it remains
in the human body although it is no longer used in times of distress.
Human beings have lost the capacity to ruminate.” (Varn’a Vijia’na, p.285)

For thousands of years then those primitive humans followed this path:

Eat extra (more than what can fit in the stomach) -> store excess food
in the appendix -> search for food -> encounter food scarcity -> use
mental force -> ultimately regurgitate food in the appendix -> chew and
swallow -> fully digest that food in the stomach.

That was a central pattern of life. It was how those early human beings

Most herbivore animals still do this type of thing.

So this manner of overeating is an old human trait. Actually in the days
of old, it was out of necessity and the excess food was stored. It was
not over-eating per se; it did not all go into the stomach. Today
however, all the food we eat does go into the stomach. In that case it
most definitely is overeating.


Nowadays, in many lands, people’s lives are more settled. This applies
to food as well. People have kitchens, a stock of food, and cooking
facilities etc. In brief, we are able to plan our meals – we usually
know exactly when we are doing to eat next.

Because of all these modern developments, we have lost the power of
regurgitation. Our bodies can no longer do that. That is what Baba has

Baba says, “As the certainty of food supplies gradually increased, the
need for a corporal appendix to the intestines lessened. Eventually
there was even not the slightest need for it. Today a small vestige of
it remains in the human body although it is no longer used in times of
distress. Human beings have lost the capacity to ruminate.” (VV)

Due to a distinct lack of use, slowly over time, the appendix has become
very small.
And now if food gets in the appendix, it is serious problem. One will be
rushed to the hospital for an operation to have it removed.

Thus even though our bodies have changed a lot, still there is a
prevalent desire to eat to excess; it is common. So we should pay heed
to Baba’s below mandates.


As we all know, in His Yogic Treatments book, so many disease,
sicknesses and ailments are due to overeating.

Here is Baba’s recipe for healthy eating habits.

Baba says, “For proper digestion, fill the stomach halfway with food,
one quarter with water, and leave one quarter full of air.” (CC-3)

To do this, one must stop eating when one still feels a little hungry,
in the next few minutes a natural feeling of satiation will come. If
however, one eats till they are full, then that constitutes overeating
and within a short time after completing their meal they will feel
bloated, heavy, lethargic, and uncomfortable.

It is a very fine line between proper eating and overeating. The best
way to get success is to eat slowly, take limited portions, and be
mindful to stop eating when one is still a little hungry. If done
regularly, this will become your habit.

If one is not taking 1/2 belly, then that is overeating. And if one is
strict and eats only half-full, then that is proper. They will have
overcome the the primitive ways of old – i.e. eating excessively.

Even though we have lost the physical ability to ruminate, the psychic
tendency is present in the mind to eat more, even when we have had
enough. Still humans suffer from this weakness of mind. Not all, of
course, but many or most suffer in this way.

Overcoming this tendency of mind to eat more and more is not at all
easy, that is why many people regularly overeat.

It is an age-old human pattern. It particularly haunts those people who
are weak-minded or less developed human beings.

Another thing to keep in mind is that when eating roti or other dry
foods (chips, roasted grains and potatoes) and breads, then it is
imperative to drink lots of water in regulated quantities 1/2 hr after
eating. Because the body will need a lot of water to digest dry foods.
Whereas a soupy meal is comparatively easy to digest.

Also be be aware that for good digestion, the right nostril should be
dominant. Just before taking food, while eating, and up to an hour after
food. This alone will help eliminate so many stomach diseases. If anyone
does not know how to change he nostrils then write me back.


In His discourses on the Seven Secrets of Success, Baba discusses point
#6, known has pramita’ha’ra. This is an essential aspect of human health
and is directly related with our food intake.

Baba says, “Pramita’ha’ra, that is, balanced diet, balanced food. You
must not take this much [stretches arms far apart], you should take this
much [holds hands closer together].” (AV-12)

Baba says, “The sixth factor is pramita’ha’rah. The sixth requisite
factor is balanced and substantial, sentient food. A voracious man can’t
attain success. A voracious man always suffers from so many stomach
diseases. So, you should [never] encourage voracity.” (AV-14)

As sadhakas, we are to take Baba’s teaching to heart. Even though we may
have strong psychic inclinations to eat more food than our body can
handle – due to our attachment to our primitive manners – we should take
proper effort to ensure that we do not fall prey to overeating.


By Baba’s grace He has blessed us with the ability to overcome all kinds
of complexes and bad habits. That is the life of a sadhaka – to struggle
and surge ahead.

We should make the body and mind sound by proper life habits and not
fall prey to materials indulgences and excesses. The latter happens
primarily when the mind is weak and engrossed in worldly desires.

By following the ways of pramita’ha’ra, then we will have succeeded in
overcoming one of the most common weaknesses in human life – i.e.

Baba says, “Food should be substantial, though moderate in quantity.
This is pramita’ha’ra.” (AV-23)



The following are Baba’s guidelines from Carycarya:

Baba says, “Before eating do vya’paka shaoca properly with cold water.
In an extremely cold climate use lukewarm water. The system is: Wash the
arms, the face, the legs, the neck and the genital organs. Then, keeping
the eyes wide open, hold a mouthful of water and gently splash the eyes
a minimum of twelve times.”

“Before sitting down for a meal, invite whatever persons are present
around you and share your food with them. If they do not want to share,
enquire whether they have enough food with them or not.”

“At the time of eating find a comfortable sitting position. It is better
to eat in company than to eat alone. Do not sit down to eat if you are
in an angry mood or in a debased frame of mind.”

“If several people are eating together from the same plate, make sure
that sick persons do not take part. Otherwise healthy persons may become
infected. There is no harm, however, in eating together from the same
plate if there is no contagious disease among the participants. Rather,
this is a nice thing to see.”

“It is good to take food when the main flow of breath is through the
right nostril. Even after meal, it is good if the flow of breath is
mainly through the right nostril and continues for some time, because
that is the time when the digestive glands start secreting a sufficient
quantity of fluids to help digestion.”

“Eating when one is not hungry or only half-hungry is very harmful to
the health. So is eating rich food for days together or over-eating
tasty and sumptuous food out of greed, or not taking rest after the meal
before running off to the office, or filling the stomach with food. All
these habits are harmful to the health.”

“(For proper digestion, fill the stomach halfway with food, one quarter
with water, and leave one quarter full of air.)”

“After finishing the evening meal take a short walk. This is very
beneficial to health.” (CC-3)


Overeating is not the only habit we carry over from earlier times. Here
are habits that stem from when we were monkeys.

Baba says, “Some of the old habits still continue. Humans today fight
among themselves in the same manner as monkeys do. While fighting a
person cries, “Um, um” – this is a monkeys’ habit. Sometimes people not
only cry like this but bite with their teeth. This is also an old habit
of monkeys. Monkeys live in trees…while fighting on the branch of a
tree monkeys have to catch hold of the branch strongly with their hands,
so that they do not fall down and die. Human beings fight in a similar
manner. They also grin and grimace. This is an old habit of monkeys.” (AV-5)

Six Tastes of the Tongue

Baba says, “The six tastes are: tikta – neem (bitter); katu – chilli
(hot and spicy); kas’ava – plantain (alkaline); lavan’a (salty); amala
(acidic); and madhu (sweet).” (IF)

Note: Not only are there six tastes in the human pallet but they should
be taken in a distinct order. Bitter taken in the beginning and sweet
taken in the end.

Read Full Post »

Subject: Guideline of a Blind Person
Date: Mon, 27 Jun 2011 04:39:14 GMT
From: Bramavidya Deva
To: am-global@earthlink.net



After reading this article I must say I think it is superb. I know from my own experience how important it is to stay connected to Guru Baba, even if I am not always doing “AMPS organizational work.” I have heard similar stories over the years of margiis who regret having left the organization of AMPS due to their own weakness, but in spite of this remained devoted to BABA and feel He is Parama Purusa. I think you raised many valid points. It seems that this misguided margii made this ridiculous remark – “We must not worship the Form of Guru” – simply because he has not experienced devotion, nor experienced the connection of love between himself and Guru. It is indeed a sad condition.

It is this margii’s ego that is preventing him from experiencing Baba in this deep connection. This margii must sing Baba Nam Kevalam with deep ideation and do extensive sadhana (including all other aspects of 16 points) and then this feeling that Baba is Parama Purusa will naturally come in his heart. Then, by Baba’s grace, he will have one-pointed devotion for Baba.

Until that time, brother Prakashji should try hard and we should help him progress; and such a person should totally desist from making his inane statements about our Revered Guru, Baba.


Sadly this issue of brother Prakash Laufer (NY sector, prakashlaufer@hotmail.com) making erroneous and misguided comments about Guru, the sanctity of Ista, and AM spiritual life is not an isolated occurrence.
Rather this has happened repeatedly – indeed it happens whenever the topic arises.
So there is no question of Prakashji making a typing mistake or forming the sentence in the wrong way. That is not the cause. The cause of his misguided comments is a blatant lack of devotional understanding and relationship with Ista (Baba). Otherwise what else could be the reason.
Here are two of the main letters which depict the problem at hand:


Read Full Post »

From: “Pradiipa Deva”
To: am-global@earthlink.net
Subject: Guideline of a Blind Person
Date: Sun, 26 Jun 2011 22:52:47 +0100


“An’ur vyatha’, etadine bujhale priyo, anuma’ne…” (P.S. 4593)


Baba, O’ my Dearest, now by Your guessing You have understood the
feeling of this unit being. How You do not have time to come close to
me; rather, You remain sitting on the divine throne of Your devotees. On
that throne which is studded with jewels. So You do not have time to
look towards this little being. People are demanding me that, ‘Why do
you go on crying and why do you call that divine Entity who will not
come and who will never pay heed to your calling’. People also told,
‘Don’t you know, His heart is very hard like a stone. He does not care.
He knows all the scriptures all the shlokas all the mantras and bhajans,
there is no need to tell anything to Him. He will not pay heed’. In
spite of peoples’ suggestions, I never get frustrated or hopeless.
Because by Your grace I know that I must get You. I know for certain
that at some point in this life of mine, up to my death even– I know
that You will come to me. O’ Baba, I am hopeful that You will grace me
and that You will come in the lotus of my heart and that You will make
my life successful…


To best understand this letter here is one important and unique story from the Acarya Diary.

In the section titled Pran’ava Dhvani, one demonstration is narrated. Baba calls a number of sadhakas into the room. Per His instruction, they close all the windows to eliminate any outside noise. Baba then explains that soon they will hear the divine sound, pran’ava dhvani.

At different intervals throughout this demonstration, Baba instructs those present to open their eyes and look at Him – ideate on Him. Then they are told to close their eyes and focus on a particular cakra. Almost immediately the margiis start to hear the eternal sound. At one juncture, Baba again guides the sadhakas to open their eyes and look at Him. They do so – concentrating intently on His form. Then they are told to close their eyes and fix the mind at a particular point. This time the sadhakas hear an even more melodious aspect of the divine sound. On each occasion, that Baba wants them to go deeper within, He requests them to look at Him.

In this demonstration, Baba guides us that by ideating directly on Him – on His form – the mind becomes pinnacled and one can reach the highest spiritual realisation. That is the key point to keep in mind as you read the below letter.

Those who have access to an acarya or avadhuta can ask and get the full account of this above story. All Dadas familiar with the Acarya Diary will be able to tell you.


Recently one margii put forth his own “guideline”. Here it is for your review:

“We must not worship the Form of Guru” (one margii emailer)

Now we have to think whether this person has the correct idea about Baba’s teaching or if he is in a state of delirium.

Please contemplate the below and share your opinion. Do you agree with the margii emailer or not.


Once again, the emailer has attempted an email about the spiritual philosophy and spiritual approach of Ananda Marga; and here is the key line that this emailer has put forth.

“We must not worship the Form of Guru” (one margii emailer)

Thus he is making a critical claim: As Ananda Margiis we are not to ideate on Guru’s form. That means we are not to do Guru dhyana or Guru sakash etc. We are not to see Baba in dhyana. That is the claim he is making.

If this emailer had merely said that this was his own personal opinion, then that would have been fine. But he writes as if he is putting forth Baba’s ideas. In that case he is bound to create confusion. For this reason a response is highly needed.

The best way to clarify and resolve this matter is to study and adhere to Baba’s divine teaching.


In the first part of this letter, we shall address the emailer’s chief claim that we are not to “worship Guru’s form.”

As we all know, as sadhakas, we progress on the path by establishing a personal link with Parama Purusa. By telling Him our problems, concerns, and difficulties, and by asking His grace in sadhana, a distinct closeness develops. Specifically, we make a personal relation with Him, by His grace. This is of utmost importance and stands as a unique aspect of AM spirituality.

Baba says, “All are advancing towards Him and while advancing towards Him they establish some sort of relationship with Him. That relationship is internal. It is purely personal. One may love Him as a mother loves her son, a wife her husband, a servant his master, or as the love between friends. This relationship is internal. It is purely personal.” (Namami Krsnasundaram, Disc: 26)

As per Baba’s guideline, developing a personal relationship with Parama Purusa is an integral ingredient of spiritual progress. And this relationship develops by communicating directly with Him. For that, a form is needed.

It is not possible to make a personal relationship with a shapeless, formless entity. One cannot speak with air, water, or electricity and say, “Mr. Electricity, please grace me, etc. That does not work. That does not harbor a sense of connection. One will not feel cared for nor loved. Nobody likes to talk with sound, energy, or electricity etc.

Rather sadhakas need someone with Whom they can communicate directly. To create that personal relationship, a form is needed. In Ananda Marga, we term that form as Baba. It is this form of Baba that we use in our dhyana and in our spiritual approach. By this way one can love Him and go close. By this way one can form a deeply personal relationship with Him: Through Guru dhyana, i.e. ideating on Baba’s form.

Thus when one emailer has declared, “We must not worship the Form of Guru”, then we have to be critically alert. Because it is by ideating on this very form of Guru in dhyana that we develop a link with Him, by His grace. Yet this emailer is telling us not to do like that.


Here is another important way of looking at this matter. And here again the main theme is that by ideating on His form or image, the bhakta establishes a personal relationship with Parama Purusa. When this is not done – when people do not ideate on His form – then sadhakas cannot progress on the path. That is the key point and that Baba is revealing in His below teachings.

In His below teaching, Baba points out that jinaniis suffer because they are unable to make a personal connection with Parama Purusa.

Baba says, “For the jiṋániis, the intellectuals, the Goal is merely theoretical and impersonal. How can they expect a theoretical and impersonal entity to help them – and how can the jiṋániis even approach Him when for them His very existence is impersonal? So the jiṋániis, although they have recognized the importance of jiṋána or knowledge, have no future. They simply waste their valuable time, which is a very short span of hardly one hundred years.” (SS-11, “The Essence of Spiritual Progress”)

According to Baba, jinaniis only have a theoretical conception of God – not a personal closeness. They cannot speak with Parama Purusa. Theoretically they understand that there is a God, but practically they do not feel Him in their heart. Due to this major defect, they are unable to progress on the path – rather all their time is wasted. Such is their unfortunate fate.

Hence when one emailer states that – “we must not worship the Form of Guru” – then we should be extremely careful. Because without ideating on the form of Guru, then one cannot establish a personal connection with Him. Indeed, this emailer’s claim seems to be identical to the stance of those lost jinaniis. Theoretically they acknowledge that God exists, but on the practical plane they have no such feeling in their heart. So their path is useless and fruitless.



Here again the main theme is that jinaniis do not have a personal connection with Parama Purusa in their heart. Theoretically they think there is a God but internally they do not feel Him. In their concept, God is just some type of energy like air so they do not have an internal link with Him. Their entire understanding is only theoretical.

By this following story it will be more clear.

Two females were quarreling over one newly born infant – each claiming that the baby is theirs. It became a big commotion in the village and ultimately the case reached to the court. The central issue was, “Who is the real mother.”

After hearing both of the women express their claim that, “I am the real mother”, the judge looked at them both and said, “You both have given very convincing arguments, how about if this newly born infant is divided in half? You will each receive 50% of the baby.”

Hearing this, one of the women’s face had an expression of delight, and she said, “That would be fine.” Side by side, the other woman began crying loudly in despair.

Seeing this, the judge understood exactly who is who. The judge declared that the one crying was the real mother and he then ruled that she alone should get the young infant. The judge remarked, “This is the true mother because she has an inner connection with the baby of love and compassion. Her connection and love for the baby is very practical. This other woman has no real love for the baby – she is a fake – her approach is totally theoretical.”

With that the judge furthermore ordered that the fake mother should be thrown in jail. And indeed she was arrested in the courtroom itself and brought to the local prison.

Jinaniis are like the fake mother. They think that, “God is around me and God exists”, but they do not have that practical inner feeling of love and warmth in their heart.

Their manner is like someone eating a sweet made of clay.

Only a dry jinanii can do like this. They only have theoretical knowledge. They cannot practically feel the sweetness of Parama Purusa.

It seems the emailer is also in this same boat.


Finally, Baba describes the situation of bhaktas.

Baba says, “The future is with the devotees and with no one else.” (SS-11, “The Essence of Spiritual Progress”)

Thus Baba clearly states that bhaktas are on the proper path and in this next teaching Baba explains why.

Baba says, “In the realm of devotion He is purely a personal Entity. He is mine, He is my Father, He is my closest relative. He is my bigger self. He is not a second entity; that is, the relationship is purely a personal one. There cannot be any love with an impersonal entity. One cannot be in love with an impersonal entity. Love requires a personal entity.” (Ananda Vacanamrtam-12, A Purely Personal Entity)

Thus, the success of the bhakta lies purely in creating a personal relationship with Parama Purusa, by His grace. And this personal relationship stems from ideating on Him – i.e. on His form – in dhyana and thinking about Him throughout the day. That is the blessed approach of the bhakta. They feel that, “Parama Purusa is mine and I have a very close and personal link with Him.” This is their approach.

Unfortunately, this deeply devotional approach is totally lost on this emailer. The emailer has no idea how one makes a personal relationship with Parama Purusa. That is why he writes, “we must not worship the Form of Guru.” No one should get misguided. All should know that ideating on Baba’s form leads to liberation – there should not be any doubt or confusion about this.


Here below Baba points out why people like this emailer should not try and explain the dharmic and devotional teachings of Ananda Marga.

Baba says, “The scriptures should always be interpreted by qualified scholars, competent philosophers, and penetrating thinkers. If one tries to interpret a profound scripture with superficial knowledge, the interpreter appears ridiculous and the audience is confused.”
“There are some people who are neither scholars, nor philosophers, nor penetrating thinkers, but merely wander about interpreting scriptures…They utterly fail to present the proper matter in the correct perspective before the audience…[and] do more harm than good to the society.”
“[They] interpret the scriptures just to exhibit their intellect–to procure for themselves a certificate of erudition. They remain far from the living spirit of the scriptures.” (Namah Shivaya Shantaya, Disc: 14)


Here we have to conclude that this person is not speaking on behalf of AM but rather speaking on behalf of dogmas which he collected from his neighbors, pastor, parents, Semitic religion etc. This e-mailer does not understand Ananda Marga ideals yet he is promoting himself as a great preacher of AM philosophy. For this reason, his claims are totally off the mark.

This type of problem comes when a person does not know the subject at hand yet decides to say something anyway. Why? Because of their huge ego: “I know this, I know that, I can preach about this.” That is the main problem and that is what has happened in the above circumstance.

We should all take a lesson from this: Until one has truly read and studied the entirety of AM philosophy – and practiced sadhana sincerely – then commenting on Baba’s teachings is not easy. Most end up going astray and doing harm. And that is just what this emailer did. He veered far from Baba’s divine teachings.

The other tragedy is that new margiis often follow such pseudo-intellectuals & half-baked jinaniis, thinking them to be masters. That is most appalling and unfortunate. We should not allow this to happen.

Baba has written very clearly about this deeply devotional topic in countless spiritual discourses of Subhasita Samgraha. Baba’s teaching is that in our regular sadhana practice we are do dhyana of Guru – we should ideate on Him. That is Baba’s expressed teaching which He has repeated again and again in so many discourses.

On this matter, the e-mailer is holding an opposite opinion from Baba. This person is terribly confused and says that the worship of Guru’s form is blasphemy. So his approach is directly opposite that of Baba. For this reason we can say that this emailer is merely expressing his delirium – nothing more.


By Baba’s grace He given the pathway for how to create a very personal and intimate relationship with Him. Every Ananda Margiis has this capacity, by His grace. By ideating on His image in our spiritual practices like Guru sakash and Guru dhyana, and thinking about Him always, then naturally a closeness forms.

There is only one simple reason then why this emailer is misunderstanding the situation. It must be that he is not doing proper dhyana – otherwise what could be the explanation.

By ideating on Baba’s image – or His form – we are able to develop a very personal relationship with Him. By that avenue we realise that Brahma and the Guru are one.



As we all know, Taraka Brahma is Parama Purusa’s divine advent onto this earth wherein He assumes a human form. And it is this form – His appearance as Taraka Brahma – that is so unique and important for every sadhaka.

Here is Baba’s special teaching about Taraka Brahma from Ananda Sutram.

1-25 Bhávah bhávátiitayoh setuh Tárakabrahma.

[The bridge between Nirguńa Brahma and Saguńa Brahma is called Táraka (Liberating) Brahma.]

“Purport: The common point bridging together the empirical state of Saguńa and the metempirical state of Nirguńa is called Táraka Brahma. Táraka Brahma appears in saguńa [embodied] form as Mahásambhúti.” (Ananda Sutram, Chapter 1, Sutra 1-25)

So in Ananda Sutram Baba is guiding us that by ideating on His name and form as Taraka Brahma, one can will attain liberation. That is His great boon upon every seeker.

Here below Baba furthermore expresses the special quality of Taraka Brahma.

Baba says, “Táraka Brahma is the middle point and can fulfil the function of both [Saguna and Nirguna Brahma]. He guides, loves and favours His affectionate sons and daughters. His children say that He cannot live without loving them and address Him, “O our great Father, our affectionate Mother, our All, we remember Thee, we adore Thee. O Witnessing Entity, we offer our homage to Thee, Thou art the only rescue in this crude worldly ocean, so to Thee we surrender ourselves.” This complete surrender is the summum bonum of all spiritual sádhaná.” (Idea and Ideology, Átman, Paramátman and Sádhaná)

Clearly, by Baba’s above teaching, it is most beneficial and indeed absolutely needed for every sadhaka to ideate on the form of Guru. By ideating on His form we are able to attain moksa. Without His blessed form, salvation remains but a dream.

Thus when on emailer writes, “we must not worship the Form of Guru”, we can all easily understand that this emailer is blind as he is going directly against Baba’s divine teaching.


The emailer referred to in the above letter is brother Prakash Laufer of NY Sector. In his letter of Sunday, 10 April, 2011 titled, “Ananda Sutram, Carya Carya, Dharma and Dogma”, he clearly wrote and argued that, “we must not worship the Form of Guru”. So everyone can decide for themselves about Prakashji’s standard. Or best is that we should all communicate directly with him (prakashlaufer@hotmail.com) and offer to help bring him on the path of devotion.

Only Remedy

Baba says, “It is the duty of all human beings and especially those who are devotees, it is their mandatory duty to always think that, ‘I am a machine and the controller is Parama Purusa. He is the machine man and I have to work according to His desire. I have to fulfill His desire. This body of mine is a machine and it belongs to Him. This is His machine and this machine has to do His work.’ If one constantly thinks in this way
then the vanity of action will never sprout. This is the only path to save oneself from vanity. One has to think ‘I am just one machine; I am a tool and according to His desire I have to work’.” (SS-16 (H), p. 81, DMC Agra 19 Feb 84)

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Date: 25 Jun 2011 21:31:33 -0000
From: NJK Deva
To: am-global@earthlink.net
Subject: Only Practitioners of Dhyana…


“Iisha’n toma’r vis’a’n’ bejeche, alasata’ dure sare geche…” (P.S. 2496)


Baba, Your divine call and thundering voice is resonating all around & has removed the staticity, dogma, and lethargy from everyone’s mind. Those negative things which were impeding the path of human progress have disappeared into the far distant horizon. Now the degenerated state of dogma cannot remain any longer. Living beings have gotten new life, smiles, and joy due to the rejuvenating spirit of neo-humanism. The world which was sleeping in the past is getting awakened. New leaves and flowers are beautifying the green vegetation and trees. Everything has been filled with the colours of flowers & fruits– ensconced in the feeling of service to one and all. Now there are no narrow sentiments or dogmatic thoughts which can hinder our forward movement. Now there is no one to create obstacles on our path towards our cherished Goal. The time has come that, under this free sky and beautiful environment, I should go on marching forward undauntedly towards You. O’ Parama Purusa…


We have all heard and read about how Baba says that we are to ‘sit on the lap of Parama Purusa’.

Baba says, “One is sure to reach one’s destination. And what is the destination? To merge into Parama Purus’a, to sit on His Lap.” (AV-22)

This He has repeated in numerous discourses.

However, to understand its inner meaning and true import, one must be a sadhaka of dhya’na and have a high intensity of love for Parama Purusa. This Baba also says. Otherwise it is just an empty show or play of words to say, ‘sit on the lap of Parama Purusa’.

So this letter is only geared towards those who are pointed practitioners of dhyana.

The idea being, without one’s sincere practice of sixth lesson, the phrase ‘sit on the lap of Parama Purusa’, will remain misunderstood, if not a mystery.

That is why some wrongly conclude that the phrase, ‘sit on the lap of Parama Purusa’, is only related with the mantra from our AM shraddha ceremony or that it only could happen in PC with Baba. They do not realise how it is also related with dhyana. They do not understand that one can sit on Baba’s lap in sadhana.

On the whole though, there are countless sadhakas who are quite familiar with the inner idea & true import of sitting on Baba’s lap in dhyana.


As we know, the phrase ‘sitting on the lap of Parama Purus’a’ is not meant to be taken literally. Taking the phrase at face value is to lose the inner import.

The question then remains, what does the phrase imply. What is the actual meaning and inner intent behind the phrase: ‘sitting on the lap of Parama Purusa’. How is it possible for this to happen in dhyana? What form does it take.

That is what this letter aims to discuss.


Before moving ahead, here are a few important points to note:
1) A sadhaka attains salvation by sincere dhyana, i.e. exclusively by His causeless grace. In proper dhya’na Guru is gracing the sadhaka.
2) From the human perspective, all we can do is dhyana and ask for His grace.
3) With first lesson one can only get mukti (liberation) through savikalapa samadhi but by dhyana one can attain moksa (salvation) through nirvikalpa samadhi.


As most any practitioner of dhyana will admit, the practice of 6th lesson is not easy: It demands sincere and proper effort, and, most importantly, His grace. Without devotion, all those steps in dhyana are mechanical, or may even seem to be fruitless.

Depending on one’s devotional feeling and quality of mind there are various phases one may undergo in dhyana.

First, if one’s mind is down and one is not feeling love towards Parama Purusa, then that sadhaka will not even like to practice dhyana. Rather sixth lesson will seem boring or mechanical, and one may just do it for one minute at the end of sadhana, or even not at all. And in that condition, they will not even like to talk about Baba in a devotional manner. In every sadhaka’s life this type of feeling may come at one time or another.

In contrast, when one loves their own child then they will always be thinking about the welfare of that infant and they will always discuss their darling baby with their friends and family members. So in the next phase of dhyana, when one feels more love towards Parama Purusa, then one gets the idea that ‘I should talk to Him and do something for Him’. In that flow, when doing dhyana, one tries to serve and please Him. Yet even in this stage, His image may come and go in the mind, and one might find it difficult to concentrate. This seems to be the common experience of many sadhakas.

In spite of that, if a sadhaka goes on practicing and struggling in dhyana, and asking for His grace, then that will invariably lead one towards the next tier in dhyana.


Finally, when by Baba’s grace one feels immense love for Him and a deep yearning to get Him, then one will like to practice dhyana more and more. The sadhaka will feel a strong surge of love and wish to hold Him tightly and embrace Him in dhyana. And when this feeling reaches its climax and culmination, then by constantly thinking about Him and Him alone, and using one’s dhyana mantra and calling His name, then one unique moment comes when one forgets oneself, by Baba’s grace. That is the stage of losing one’s identity wherein one’s mind remains absorbed in Him.

This is the cherished state. It may continue for some time such that one will not even realise that the time is going by, until at some stage one may again gain their unit awareness.

However, at end of one’s life, after finishing their worldly duties, a deserving sadhaka gets the special grace of Parama Purusa and leaves their body and becomes one with Him. In that case, they do not come back or take rebirth. Whereas, when experiencing this high state in dhyana, one does come back into their unit existence after sadhana.

And even if one does not experience this type of merger in dhyana during their life, but by grace of Parama Purusa that feeling can come at end of life, as per Baba’s guideline in Supreme Command.

Here it should be added, that these above realisations in dhyana are essential for understanding the meaning of the phrase, ‘sitting on the lap of Parama Purusa’.



So dhyana has various stages and degrees; even then it is not uncommon for a sadhaka to complain that they have no such feeling or experience like this of Baba in dhyana.

Here we have to understand that doing dhyana is a difficult process and we should furthermore understand why it is difficult.

Being human, we have all come from from animal life and to some or more degree we all cultivate animalistic desires. The more prevalent these desires are, the more they prevent us from moving towards Him in dhyana. That is why doing sadhana can seem like an uphill task. Even then the goal of life is to realise Him in our sadhana, and for that reason we must continue and persevere in this endeavor. Otherwise one will just be stuck on the treadmill and endless cycle of life and death. Indeed the illusion of maya keeps us in the dark and makes us unaware of the divine truth. The only way to escape this cycle is to go close to Parama Purusa. This earth is not our permanent abode– our ultimate destiny is to realise Him.

And on the very practical level, if our dhyana is not good, then we have to sincerely ask ourselves if in our daily routine we are practicing shravan, manan, niddhidhyasana. For only with the support of these practices can dhyana be done. For more information about this please reference our AM books.

So as sadhakas, the main thing we should remember is to cultivate more and more love for Him. In its broadest sense, dhyana is the culmination of all one’s activities. So we are to remember Him always from morning till night, singing His name, listening His discourses, serving His creation, and doing His sadhana. Plus, we should always request Him to grace us with more and more love for Him. Then, with His divine compassion, our quest in dhyana will become successful.

Otherwise, if we live our lives in a mundane way and just think by closing our eyes for a few minutes in the morning and evening that magically we will get Him in dhyana, then our practice will not be fruitful.

Baba says, “Dhya’na is withdrawing the mental propensities from all extroversive entities, and then collecting those withdrawn mental forces, mental propensities, and urging them towards the Supreme Entity. If there is no love for the Supreme Entity, this movement cannot be done. Where there is no love, the mind will not run after Him. So dhya’na also becomes meaningless.” (AV-1)

So love is an essential requisite for true dhyana, and that love gets cultivated by thinking more and more about Him, by including Him in all our thoughts and movements through the day. Then our love for Him grows more and more, and by His grace our dhyana becomes successful.


In our worldly lives, we generally achieve something by this common step-wise process. First an idea comes in the mind, then one develops the desire of having or achieving that thing, and then finally one gets that object or outcome. This we have all experienced in our own personal and professional lives.

Similar is the case in dhyana. First the idea comes to think about Baba, then one feels a strong urge to get Baba, and then by His grace after continued effort one receives Him in dhyana. Then one has truly fallen in love with Baba and it is in that depth of love that one may lose their own existence while doing dhyana.

This happens by His grace and by the constant effort of wanting to merge in Him.



This then all leads us to the real meaning of ‘sitting on the lap of Parama Purusa’ and how intense dhyana is an essential requisite.

The phrase, ‘sitting on the lap of Parama Purusa’, is characterised by one’s strong urge of wanting to become one with Him. The phrase ‘sitting on the lap of Parama Purusa’ parallels the idea of ‘merging into Parama Purusa’. These two phrases express the same concept: That of a sadhaka losing oneself in dhyana, wherein the mind actually loses its own unit identity due to great love for Him.

Initially, a sadhaka feels love for Parama Purusa and one feels separate from Him. And then, as that love mounts more and more, a certain moment may come when one completely loses their individual identity and becomes one with Parama Purusa.

When, by His grace, the loving attraction and divine pull towards Baba becomes so great that one forgets their own existence in the pursuit of getting Him, then one is ‘sitting on the lap of Parama Purusa’. Thus ‘sitting on the lap of Parama Purusa’ and ‘merging in Him’ mean the same thing; the only difference being, the first is a devotional expression whereas the latter is more philosophical.

Baba says, “One is sure to reach one’s destination. And what is the destination? To merge into Parama Purus’a, to sit on His Lap.” (AV-22)

In more technical language, when one loses their own individual existence in Cosmic Self, then this is nirvakalpa samadhi. That is also the meaning behind the phrase, ‘sitting on the lap of Parama Purusa’, i.e. becoming one with Him.

And this merging only happens in dhyana, when by His grace, one calls Him and yearns for Him with such love, that one loses their own unit identity.

Thus sitting on the lap of Parama Purusa occurs only at the zenith point of one’s dhyana practice. And it refers to that high stage of dhyana wherein one has forgotten their own unit existence and become totally absorbed in Baba.


Here Baba gives us His recipe for how to attain Him and sit on His lap.

Baba says, “What a good man should do, what an intelligent man is to do, what a spiritual aspirant to do, is always to remember his loving Father. And this is what meditation is. Why should he always remember his loving Father? Because he will have to keep in the closest psychic and spiritual touch with the Supreme, because He is the Supreme abode of all. And finally one will have to sit on His lap. That is the final Desideratum.” (AV-12)


By Baba’s grace, He has blessed us by bringing us on that path of tantra sadhana and filling our hearts with innate love for Him. By this way, we are sure to sit on His lap and become one with Him. That is our birthright and our destiny.

Baba says, “Whenever anyone develops an intense desire to merge in Him, Parama Purus’a immediately arranges to impart lessons how to move towards Him, how to merge in Him.” (SS-11) Baba says, “One who loves Him will merge in Him, will become one with Him.” (AV-5)



By Baba’s grace, it is our birthright to become one with Him: To shed ourselves of all unit qualities and merge with His divine Self.

Baba says, “Each and every entity has the right to move towards Him, and to be one with Him. And when the mind becomes one with Him, the mirror is lost. There cannot be any more reflection. There cannot be any more Jiiva’tma’. Jiiva becomes one with Shiva. “Pa’sha baddha bhavet jiiva, pa’shmukta bhavet Shiva” – Jiiva will become one with Shiva. This is the human goal. This is the Desideratum.” (AV-3)


Some in the Marga may not yet have all their sadhana lessons, yet Baba says not to delay. According to Guru, every sadhaka should practice sincerely and get all their sadhana lessons.

Baba says, “Human life is short. It is wise to get all the instructions regarding sa’dhana’ as soon as possible.” (CC-2, ‘Sadhana’)

So every AM sadhaka should get all their lessons, including dhyana, as quickly as possible. Every sadhaka then should be sure to consult an acarya about this and make proper arrangements to get their remaining lessons. Because it is only in dhyana that one can realise what it means to sit on the lap of Parama Purusa and become one with Him.

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Subject: Re: Goenka: I Have No Interest in Revolutionary Marriages
Date: Sat 25 Jun 2011 17:29:36 +0500 (IST)
From: Ram Sahay Deva



One of the key points of building one human society is our revolutionary marriage system which was specially given by Baba. This is an essential way for bringing people together and creating a harmonious society.

As has been clearly detailed in earlier postings (see links below), the Goenka clan has resisted Baba’s divine guideline of revolutionary marriages. Instead they have glued themselves to their own caste and community. This has been going on from generation to generation.

Yet, by His below teachings, Baba guides us that revolutionary marriages are needed in order to do AM pracara and build a healthy social order. Without revolutionary marriages, these two aims cannot be achieved. We see then how important they are.

You can decide for yourself the quality of the person who intentionally rejects Baba’s teaching and instead arranges caste marriages.

One margii has contributed the following teachings by writing a summary in English of Baba’s below quotes from Hindi discourses. (Note: If you are unable to read the Hindi font in this email, kindly refer to the attached PDF file.)


Baba says, “You will have to struggle against dogma. And not just by saying dogma is bad, no. By your own actions, you will have to show you reject dogma. I will tell all that we need to create a human society as soon as possible.
Everywhere in the world A’nandama’rga praca’ra will have to be done even more strongly. And for this, two things are needed. For creating a society more and more revolutionary marriages are needed. … And those who are guardians, mothers and fathers, have your sons and daughters do revolutionary marriage and thereby show that you are against dogma. You should fear no one. If your duty is not accomplished by individual effort, then move ahead collectively. There is no cause for fear. I am with you.” (Summary of the below Hindi)

तुम लोग dogma के ख़िलाफ़ सङ्ग्राम करते रहोगे | और केवल—मुँह से बोलोगे कि dogma ख़राब है—सो नहीं | अपने करके दिखला दोगे कि—तुम dogma को नापसन्द करते हो |

हम तो सबसे कहेंगे कि हम लोगों को जल्द से जल्द समाज बना लेना है | और, दुनिया में सर्वत्र आनन्दमार्ग का प्रचार और ज़ोरदार करना है | इसके लिए चाहिए दो | समाज बनाना है, इसलिए अधिक से अ&
#2343;िक revolutionary marriage चाहिए | …

और, जो लोग guardian हो, माता-पिता हो, अपने बटे-बेटी को revolutionary marriage करके दिखला दो कि—तुम dogma के ख़िलाफ़ हो | घबड़ाओ नहीं, किसी से डरो नहीं | अपने वैयष्टिक प्रयास से अगर नहीं हुआ, सामूहिक प्रयास से करो
; | घबड़ाने की कोई बात नहीं है | और हम तोरा सिनी रो साथ छियो |

क्रान्तिकारी विवाह
(Kra’ntika’rii Viva’ha, Deoghar, 08 Jan 84 General Darshan)

Here is another of Baba’s divine teachings on this key point.

Baba says, “Get more and more revolutionary marriages done. And, what should brave youths and their parents do? Put an ending to casteism, pulverize it to dust with the force of their blows. Build one human society, and deliver the message of Ananda Marga to all the corners of the world. And for this, maximum whole timer workers are also needed. So create more and more whole timer workers. And by creating more and more revolutionary marriages, make the society strong.” (Summary of the below Hindi)

अधिक से अधिक revolutionary marriage करा लो | और जो हिम्मतवार लड़के हैं, वे, उनके guardian, उनके माता; वे लोग क्या करें ? जात-पाँत को लात से ख़त्म कर दो, चूर-चूर कर दो | एक समाज, एक दल, एक मज़बूत समाज बना लो और हम लो& #2327;ों को दुनिया के कोने-कोने में आनन्दमार्ग का पैगाम पहुँचा देना है | इसलिए अधिक से अधिक सङ्ख्या में whole timer worker की भी जरूरत है | कोई whole timer worker बनो | कोई revolutionary marriage करके समाज को मज़बूत बना दो |

(14 Jan 1984, Patna)
Ram Sahay





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From: “Phoenix Deva”
Date: Fri, 24 Jun 2011 22:42:19 -0700
Subject: Prout: Expel Outsiders


“Áloke sna’ta’nande-smit e prabha’t jeno prabhu sha’shvat hayo…” (PS


Baba, by Your grace this dawn of Your auspicious birthday is saturated with effulgence and smiling in bliss– and it should remain so up to
eternity. In the horizon of my mind, Baba, by Your grace Your effulgence should remain radiant. Since ages I have been sitting in meditation in the hope of Your advent.Baba, today You have fulfilled my longing. Your gracious compassion has satisfied my longing.
Baba, by Your grace this showering of Your karuna should go on and on up to eternity, age after age. It was known to me that You reside eternally in my mind. But, today You have advented and expressed Yourself in a beautiful and charming way. By Your grace, I understand that the tale of this divine liila has no end. Baba, by Your grace this dawn of Your auspicious birthday is saturated with effulgence and smiling in bliss, and it should remain so up to eternity…


Warning: No one should be scared or fearful about the heading of this
letter; this is one of our essential Prout policies which Baba has
discussed in numerous discourses.

Tragically, the rapid spread of outsiders– both capitalist exploiters
and floating laborers– has become a critical issue that severely
threatens the peace and security of each and every country, region,
state, city, town, and village throughout this earth.

At present, everyone is affected by this. So we should all pay heed and
be prepared to wave the flag of Prout on this burning issue.


Back in the 80’s, Baba boldly pioneered the the ma’rwa’dii bhaga’o
movement (‘Expel Ma’rwa’diis’) in India because this vaeshayan (i.e
capitalist) community of Rajasthan was doing business all around India
and exploiting local people to the bone wherever they went. The
ma’rwa’diis created their industries, exploited local resources, got
cheap labor, stepped on or ignored local workers, sold products for huge
profit, and then invested their money in other regions. All along they
never identified themselves with where they were living. Just they moved
to an area and learned the language with the sole intention of
ruthlessly exploiting that place for their own financial gain. Finally,
Baba made the battle cry ma’rwa’dii bhaga’o (expel ma’rwa’diis) in order
to empower local people. The movement became so intense that even some
“margiis” who were ma’rwa’diis got reacted and left AM entirely. Because
Baba was applying maximum pressure to set the wheels of Prout in motion
and put forth the dharmic example that outside exploiters are not
welcome in a community.

And still this problem with the ma’rwa’diis and other outside capitalist
exploiters is going on today all over the world. So we should pay heed
to Baba’s teaching: ‘Expel outside exploiters’. Let this be our slogan.

Then of course there is the other angle to the issue…


…it is not just the outside exploiters that create hell for local
people. No doubt outside capitalists are true criminals, but another
thorn in the side of local people is the issue of floating laborers.
They are outside people who move to an area and take jobs away from
local people.

Baba says, “As examples we may cite Howrah, Hooghly, Parganas and
Burdwan in West Bengal. Most of the manual labourers in these districts
are outsiders, hence the local people will never experience a good
standard of living.” (PE)

So this is the other half of the problem. People who move to an area
just for the sake of getting work sets off an imbalance in that area
that starves the local people.

The practice of floating labor markets then must also not be tolerated
or allowed to happen.



This dual issue around the globe of– outside capitalist exploiters and
floating laborers– undermines local people everywhere. Yet Prout’s
stand is in support of local populations and takes a bold position
against this economic injustice which is scouring each and every corner
of the earth.

Baba says, “PROUT always stands for the cause of exploited people,
irrespective of race, nation, religion etc., and always opposes all
types of exploitation. But as poverty is the main problem in the world
today, PROUT gives top priority to opposing economic exploitation, as
this affects the livelihood and existence of the people.” (PNS-13)

Thus when it comes to outside capitalist exploiters and floating
laborers we should be keen to the problem as well as the solution. And
we should be aware of the rights of the local people– they should be
guaranteed 100% employment as well as a healthy percentage of the
profits that are made from local resources. Thus, a measly hourly wage
is not sufficient for their compensation. In total, local people must be
in control of all all socio-economic affairs of their samaj and be
instrumental in all policy decisions thus giving them a strong voice
regarding all financial and business concerns in their area: From use of
resources to the method of production to sales and profits etc. That is
Baba’s mandate.


Unfortunately the problem of outside exploiters and floating labor
market is a burgeoning issue– nearly every country is involved in one
way or another. So local people around the globe are getting marginalised.

US capitalists have jumped into China to produce & ship goods all over
the world thereby exploiting the Chinese labor force; in turn overseas
overseas Chinese have scoured SE Asia in order to build huge profits;
British and American interests have long exploited India and continue to
do so; in turn, Indian vaeshyas have made Africa their economic stomping
grounds where they exploit the resources and labor of Africa for their
own gain; the Germans and other Europeans have done the same in South
America; and indeed this type of outside capitalist exploitation is a
major feature of today’s global economy. Every player does it.

And side by side, various labor forces are constantly moving to places
where they can get work and take jobs away from local people. These
floating labor markets are not as devious and cunning as outside
capitalist exploiters, but at the same time their ways cannot be
appreciated or tolerated as they are undermining local people.

Such is the case with the bulk of the Hispanic workforce which has
immigrated to the US. They are taking all the jobs away from locals.
Just like the North Africans who have flooded Europe, Indians who have
moved to the US or London, Nicaraguans who have gone to Costa Rica. The
problem is rampant: People move to an area solely to get a job and take
employment away from locals who comprise the true population of an area.


The above policies and instances of outside exploiters and floating
labors create economic injustice and social unrest. Where overseas
Chinese capitalists go they are attacked by furious locals and in turn
they retaliate and harm those locals– physically or economically. Same
is the case with British capitalists in South Africa, American
industrialists in Bangladesh, and all outside exploiters everywhere.
Tensions are growing day by day…

…and as the food crisis and economic fallout multiplies, there will be
more fighting and rioting in the streets.

Likewise, members of the floating workforce are getting attacked on
their way to their jobs because locals are angry about having their
livelihood taken away from them.

Here there is no need to describe in full all these events because they
are prevalent everywhere– at least in seed form. And soon this type of
fighting will be systemic and create pandemonium everywhere, if bold
steps are not taken quickly the remedy the situation.

And only Prout can solve this nasty crisis.


To solve this issue, Prout advocates that local people should be in
charge of their own economies. And here Baba gives more insight as to
who is a ‘local person’. Anyone of any nationality can become a local
person in any region so long as their cultural and financial interests
coincide with those of that area.

Baba says, “Local people are those who have merged their individual
socio-economic interests with the socio-economic interests of the
socio-economic unit they live in. Clearly, this concept of local people
has nothing to do with physical complexion, race, caste, creed, language
or birth place. The fundamental issue is whether or not each person or
family has identified their individual socio-economic interests with the
collective interests of the concerned socio-economic unit. Those who
have not done so should be branded as outsiders.” (PE)

Thus the day when capitalist outsiders and floating labor groups can
conduct business anywhere they like is an outdated concept and it must
not be tolerated. That is one of main ills of today’s economic scene.

And if not stopped peacefully through Proutistic policy making, then
verily we are going to the spilling of blood on each and every street
corner. Due to financial hardship and the strangling of local
communities, social upheaval will result.

In a nutshell to solve this issue, outsiders of all types must be
expelled. Investors must keep their financial dealings within their
local area and (floating) laborers must be given scope to work in their
hometown. That means, samajas must be identified and encouraged to
become economically self-sufficient. So Prout alone can bring relief to
the people– all people.


By Baba’s grace capitalism is now on its last legs– but turning the
corner into a Proutistic society will not be an easy job, nor a
bloodless one if we are not careful. Scarcities of essential commodities
combined with economic exploitation will lead the common people to
retaliate in the streets. Following Baba example, we are to preach and
teach the slogans of Prout.

Baba says, “PROUT is the panacea for the integrated progress of human
society.” (AFPS-9)



Baba says, “The problem of a floating population and immigrant labour
will not occur in the cooperative system, as cooperative members will
have to be local people. Floating labourers should have no right to be
cooperative members – migratory birds have no place in cooperatives – as
they can disturb a whole economy. Howrah district, for example, produces
sufficient crops in a season to feed the local people for seventeen
months, but due to immigrant labour the produce is consumed in six and a
half months. The elimination of the floating population will also
protect the social life of the cooperative from the possibility of
adverse social influences.” (PNS-14)

Baba says, “The first principle of decentralized economy is that all the
resources in a socio-economic unit should be controlled by the local
people. In particular, the resources which are required to produce the
minimum requirements must be in local hands, and all the industries
based on these resources will have to be controlled entirely by the
local people. Local raw materials must be fully utilized to produce all
kinds of commodities necessary for the economic development of a
socio-economic unit.” (PNS-21)

Baba says, “Local people must be employed in local economic enterprises.
Unless the local people are fully employed in the local economy,
unemployment can never be solved. Local people should determine the
quantum of minimum requirements and the basic policies connected with
their own economic well-being. If this principle is followed the problem
of outside interference in the local economy will not arise at all.” (PE)

Baba says, “The indigenous capitalist class, who were in collusion with
the Britishers, usually brought in labourers and managers from outside
the local area to disrupt the local economy and make it amenable to
their control. The English language was imposed on local people, and the
British administration went to great lengths to train up tens of
thousands of Indian clerks in the English system of education to ensure
British cultural dominance of the Indian economy.” (AFPS-9)

Baba says, “For economic democracy is that outsiders must be strictly
prevented from interfering in the local economy. The outflow of local
capital must be stopped by strictly preventing outsiders or a floating
population from participating in any type of economic activity in the
local area.” (PNS-21, ‘Economic Democracy’)

Baba says, “Local people are defined as those who have merged individual
socio-economic interests with the socio-economic interests of the
socio-economic unit they live in. The primary consideration is whether
or not people have merged their individual interests with their
socio-economic unit, regardless of their colour, creed, race, mother
tongue, birthplace, etc. Those who earn their livelihood in a particular
socio-economic unit but spend their earnings in another socio-economic
unit should be considered as outsiders or non-local people, as this
practice is not in accordance with the interests of the socioeconomic
unit in which they are employed. It results in the drainage of the
capital necessary for the continued growth of that unit and undermines
its economic development.” (PNS-13)

Baba says, “Capitalists, in either their singular or collective forms,
are the most pernicious economic exploiters today. All over the world
they are continually exploiting local economies and draining their
wealth. In nearly all cases the profits they accrue are spent outside
the local area and remitted to outside stockholders and parent
companies. An essential measure to control this economic exploitation is
that the speculative markets in all countries of the world should be
closed down immediately.” (PNS-13)

One Should Always Remember

Baba says, “However little one’s capacity might be, if one constantly
remembers that Parama Purus’a is always with him or her, that they are
in the closest contact with Parama Purus’a, they will be able to do
everything. They are not as small as they think themselves to be. And as
long as they remember this closest association with Him, they can do
much more than ordinary human beings. When this idea becomes permanently
established in their minds, they become great. This is why no one should
be disappointed or depressed in any circumstances; let everyone
constantly perform great deeds, remembering that the flow of their
capacity is coming from Parama Purus’a, and thus they can do
everything.” (AFPS-3, p. 62)

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